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Post by Malcolm on Jul 1, 2013 17:30:59 GMT -5
Good News Bible Genesis 3:2 "We may eat the fruit of any tree in the garden" the woman answered, 3"except the tree in the middle of it. God told us not to eat the fruit of that tree or even touch it; if we do, we will die." So God told a lie. Atum and Eve did eat the fruit of the tree and did not die. They lived to parent the whole human race so the bible would have us believe. This is really another case of bible scribes descrying everything that was Egyptian and part of the old Ancient Egyptian Beliefs. The main fear of the later scribes was that people would learn the truth of eternal life after physical death. Priests would then lose their power and control by promising death to all those who did not keep to their new faith. There were a number of sacred trees in Egypt, mainly the Persea Tree of Life, the Sycamore Fig, the Tamarisk and the Acacia. We can see from engravings that there was no prohibition on eating the fruit of any of these trees. The Persea Tree (Mimusops laurifolia and Mimusops schimperi) was known to the ancient Egyptians as the "Tree of Life," and was often mentioned in Egyptian mythology. The wood was used for furniture and other small items such as headrests, while the fruit was eaten. The wood, fruit, and leaves of this tree were frequently used in funerary contexts with symbolic meaning. Small twigs and leaves of the persea have been found in many tombs - the fruit of the tree and two large bouquets of branches were found in the tomb of Tutankhamen. Faience or glass models of persea fruit and leaves were buried with the dead. The leaves were sometimes used as mummy garlands, such as the one found on Ramses II. Branches of the persea were often part of funerary bouquets. One temple inventory records "4,415 logs of persea" as part of a royal offering. Regarded as sacred, kings were often depicted being protected by its foliage, and goddesses were pictured as emerging from the persea, offering food and wine to the deceased. The persea was related to creation myths because the fruit resembles a heart, and the leaf a tongue. One tradition held that the shape of the cartouche, in which royal names were inscribed, was a persea leaf, because it was on a leaf of this tree that the god TWT wrote the king's name on his ascension to the throne. The persea also had solar significance, associated with the rising sun. Ra was said to have split the persea tree in the morning after his victory over his enemies. Amen, too, was connected with this tree - a priest of Amen wrote during the Amarna Period about the god he used to serve: "My heart longs for thy look, O Master of the Persea Tree, when thy neck receives garlands of flowers!” Its fruit symbolized the "sacred heart” of Horus, and the Bennu bird was thought to rise from a burning persea tree at Heliopolis. It was sometimes said that the persea tree grew around the coffin of Uasar, protecting it. The persea was known as Nht Hnmt Ntr ("The Tree That Encloses the God.") In the Roman period, the tree was dying out in Egypt because of overharvesting, and cutting it was prohibited by law. Today it is extinct in Egypt, although efforts are being made to reintroduce it. cowofgold.wikispaces.com/PerseaAttachments:
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Post by Malcolm on Jul 1, 2013 17:36:14 GMT -5
Gerald Massey shows us that the Persea Tree was a source of sustenance and so connected to the Earth Mother:
" The tree was first of all a sign of sustenance when the sustainer was the Great Earth Mother; Apt in the Dom Palm, Uati in the papyrus plant, Hathor in the sycamore, or Isis in the persea-tree. On this the type of Ptah was based as the Tat-image of a power that sustained the universe. "
Isis is the Greek name for the Egyptian AHST-MERI, the virgin Goddess whom we know as Mary.
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Post by Malcolm on Jul 1, 2013 17:40:44 GMT -5
Massey also showed us how the Tree of Life appears in the Mabinogi: " The lady of the tree that stands in the pool of the persea-tree of life, who is Hathor in Egyptian mythos and Nut in eschatology, is one with the lady of the fountain in the Welsh Mabinogei, who was won by Owen when he slew the black knight of the fountain and performed the same deed as Horus who rescued Hathor from her devourer, the dragon of darkness, otherwise the black giant. Horus enters Amenta by the blind door of death and darkness as the deliverer of the manes who are held captive by the powers of evil, Apap the giant, Sut the black man, and their confederates. To effect the rescue he, like Diarmait, goes down to the “land beneath the billow” in the lower parts of the Nun. This liberation of the captives in Amenta is common in the British legends. The Aarru-paradise is the land of promise in a lake country. This lakeland is Lochlan of the Welsh version, “a mysterious country in the lochs” or waters beneath the earth. In this realm of faerie Finn and Diarmait found their lost friends all safe upon the island that was known as the Promised Land, which is identical with the Land of Promise that was sought for by the Jews, and by all who ever set out for the terrestrial or sub-terrestrial paradise, which never was and never could be found outside the Egyptian earth of eternity; and finally in the upper paradise or heaven of eternity on the other side of the celestial water. There is also a numerical note in the statement that those who succeed in snatching some of the fruit from the tree of life in the under-world returned forthwith to the typical age of thirty years, even though they had completed their hundredth year: and in the Egyptian representation Amsu the victor of Amenta, the conqueror of the black fellow, is the Horus of thirty years, the divine homme fait, that anointed son of god who is always thirty years of age. " Attachments:
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Post by Malcolm on Jul 1, 2013 17:45:14 GMT -5
Massey shows us more connections between the Trees and the Bible interpretations.
" Annu is described as a green and pleasant place, an oasis in the desert of Amenta created for the suffering Osiris, and the two divine sisters were given him there for his comfort and delight (ch. 17, 138, 139). The tree of life stood in Annu, as the sycamore, tamarisk, or persea tree, which was personified in Hathor-Meri or Isis.
The manes (spirits) were feasted “under the foliage of the tamarisk” (ch. 124, 6), the branches of which are described as the beautiful arms of the goddess, and the foliage as her hair, when she herself was the tree beneath which the Osiris found refreshing shade.
It seems that not only the clouds of dawn, but also the foliage of the tamarisk tree may have imaged the hair of the goddess. Osiris-Ani is found in Annu with the hair of Isis spread over him (Rit., ch. 17).
In another text the hair is assigned to Hathor — one of whose names is Meri (ch. 35, 1). And this is probably related to the story of Mary wiping the feet of Jesus with the hair of her head. Isis is frequently portrayed kneeling at the feet of Osiris in Annu. It is she who says: “I who drop the hair which hath loosely fallen upon my brow — I am Isis, when she concealeth herself” (ch. 17, 135).
Osiris (Uasar or Asar) in Annu, like Lazarus in Bethany, was not dead but sleeping. In the text of Har-hetep (Rit., ch. 99) the speaker who personates Horus is he who comes to awaken Asar out of his sleep. Also, in one of the early funeral texts it is said of the sleeping Asar: “The Great One waketh, the Great One riseth; Horus raises Osiris upon his feet”. Jesus denies that Lazarus is dead. “Our friend Lazarus is fallen asleep. I go that I may awake him out of his sleep” (ch. XI, 11), which is genuine Egyptian doctrine. The manes in Amenta (The Land of the God Amen, i.e. the Land of the Setting Sun) were not looked upon as dead, but sleeping, breathless of body, motionless of heart.
The deity Osiris was not dead. And in his likeness the Osiris lived. Hence Horus comes to wake the sleepers in their coffins, or Osiris in his cave.
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Post by Malcolm on Jul 1, 2013 17:53:09 GMT -5
Massey goes on to show us how the Son of God, once known as Hor (Greek Horus) then Iosa (Egyptian and Gaelic for Jesus) was a Shoot from the Tree of Life.: "Hathor (Ahst then Mary) offered food in the sycamore-fig and Isis in the persea tree of life. Child-Horus was the shoot, the branch, the calf, lamb, or fish. Seb, god of earth, was the father of aliment. Plenty of food and water first made heaven palpable to primitive or archaic men on earth. Hence the primitive paradise was imaged as a field of food. At one stage seven cows were configurated as the type of plenty that was eternal in the heavens. The tree of life was planted in the midst of the celestial oasis. Upon this grew the fruit as food on which the gods and the glorified were fed. The mother of food in the oasis of the papyrus plant, Uat, was divinized in the goddess Uati, as a mother of all things, fresh, flourishing, and ever-green. The deity Atum-Ra, who first attained the status of “holy spirit” in the eschatology, says of himself, “I am the food which never perishes” (Rit., ch. 85). Horus of the inundation was constellated on his papyrus as the ever-coming shoot (Plan. of Denderah) he was also the giver of food as the fish, the calf, and the lamb, that were made celestial types in the astral mythology. An infinitude of water was an African ideal of the divine. A spring of water welling from the bosom of the earth made her the mother of life, and life that came by water was then divinized in Horus on his papyrus plant as the food-bringer. Thence came a saviour to the land of Egypt as Horus of the inundation Horus the shoot or natzer, Horus as Ichthus the fish, Horus the mother's child who came by water. It is possible to show that Horus on his papyrus or lotus was the African original of Jack who climbed the bean-stalk. It may be premised that the stalk up which the spirit of vegetation climbs to furnish food was an earlier type than the tree of life, and that the fact was preserved in the Egyptian mythos. Also the tree of Tammuz in Eridu was “a stalk”. Now the lotus in Egypt was literally a bean-stalk. Its large seed was known as the bean of Egypt. Thus when the lotus = papyrus was employed for the figure of food, and Horus, as the elemental spirit of vegetation, ascended the stalk to take his seat upon “the flower” , he was the youth who climbed the “bean-stalk” to slay the giant Apap at first in nature, next in the mythos, and lastly in the legends. When water was the life, and Mother-earth was the source, she was imaged as the great fish, and her young one was the lord of life as the food-bringer in the inundation. Horus of the inundation was a real, ever-coming saviour of the world as periodic bringer of water and the food of life, who came in several characters. In one of which he was the fish. In one he climbed the stalk of the papyrus plant as the soul of vegetation. As the young hero it was he who fought and overcame the dragon of drought at one season and the serpent of darkness at another. A power of perennial renewal was perceived in nature. This was manifested by successive births. Hence the child-god of Egypt became a type of the eternal, ever-coming by rebirth in time and season and the elements of life and light, which in the character of Horus was at first by food and water. " Attachments:
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Post by Malcolm on Jul 1, 2013 17:55:26 GMT -5
The Prohibition: Massey:
"The prohibition against eating the fruit of the tree would have had no meaning for Ani and his wife. They were there to eat of it and live as spirits. For that purpose the water and fruit are being given to them by Nut or Hathor in the vignettes. The protector of the tree of life by night is Atum-Ra, the solar god, whose weapon is the flaming orb of the nocturnal sun (Rit., ch. 15). "
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Post by Malcolm on Jul 1, 2013 17:57:30 GMT -5
Massey: "Doubtless one cause of the curse pronounced upon the tree was on account of its being the tree of Hathor, the goddess of fecundity. No better or more beautiful description of Hathor in the tree could be found than the one in the “Wisdom of Jesus”. This Jesus, as Iu the son of Atum, was brought forth by Hathor-Iusaas from the tree. As Wisdom, she identifies herself with the tree of knowledge. The paen of her exultation might be called the hymn of Hathor. Hathor was the Egyptian goddess of love, though the love first personated by her was not the sexual passion. It was the love of the mother for her offspring; the love of the mother of life who fed the child in the womb and at the breast as the divine wet-nurse. "
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