Post by Malcolm on Jul 21, 2013 1:23:55 GMT -5
I give Massey’s explanation below but there is an easier way to understand this when we look at the painting of the Holy Trinity in the tomb of Ymn Twt Ankh Hek Iunu Shma.
Egyptians believed that their King was the Living God, The Ever Coming Son whom they called IOSA. The Greeks Hellenised this name into IESOUS and the English into JESUS.
Each King of Egypt from about the 14th to the 19th Dynasties was therefore believed to be JESUS.
When the King died the Son became God the Father who was called UASAR. The Greeks Hellenised this name into OSIRIS and the Arabs like the Greeks added the Definite Article to the name so it became AL-OSIRIS, then LAZARUS.
The Spirit of the Father ‘LAZARUS’ then became the next Living King of Egypt, i.e. the Ever Coming Son who was JESUS.
In this way Jesus raised Lazarus for his new life as the new King.
Massey - 'Ancient Egypt' - The canonical Gospels may be described as different collections of “episodes” and “sayings”, and one of the most disconnected of these episodes is to be found in the raising of Lazarus from the tomb that “was a cave” (John 11:38), which contains a version of the resurrection of Osiris from the cave.
The subject of all subjects in the religious mysteries of the Egyptians was the resurgence of the human soul from death and its transformation into an eternal spirit. This is the foundation of the Book of the Dead or Ritual of the resurrection.
So far as we know, this resurrection was originally represented in the mysteries of Memphis, where Kheper-Ptah was the divinity that rose again in mummy-form from which the soul was seen to issue forth as a divine hawk. On entering Amenta as a still living being, though but a soul in matter, the Osiris, late deceased, addresses the god in the character of those powers who effect the triumph of Osiris over all his adversaries, the chief of whom is Horus, in whose name he is magically assimilated to the Son of God, and thus is one with Horus in his resurrection from the dead.
It has now been shown that the resurrection of Osiris in Annu has been partially reproduced as the raising of Lazarus in Bethany.
Osiris reposing in Annu is an image of the soul inert in matter or in decay and death. Hence he was portrayed in the likeness of the mummy called “the breathless one”, also the god with the non-beating heart, who is laid out in the burial-place as a corpse-like form lying extended at full length, awaiting his resurrection from the funeral couch, or the transfiguration into the risen sahu of the glorified.
In his first advent Horus is the son of Seb, God of earth. In his second, he is the son of Ra, the Holy Spirit. It is in this latter character that he enters Amenta to represent the resurrection of the Osiris in the earth of eternity.
The resurrection of the sun from out the grave of night; the re-arising of vegetation from the grip of winter; and of the waters returning periodically from their source; that is the resurrection in external nature; it was, in short, the resurrection of new life from the old, in a variety of phenomena, mystically imaged by zootypes like the serpent of Rannut; the frog or beetle of Ptah; the shoot of papyrus, or the green branch of endless years.
The doctrine culminated in a resurrection of the soul of human life from the body of death that was imaged by the mummy-Osiris, the god who in his rising again united all phases of the doctrine under one type of the resurrection, viz., that of the risen mummy defecated to the consistency of a sahu, or a spiritual body.
It is as the reconstituter of his father in Amenta that Horus raises Osiris from the tomb. He calls the mummy to come forth and assume the likeness of Ra the later god. Osiris is now glorified by Ra the Holy Spirit. The mummy being an image of the earlier body-soul that was transubstantialized into spirit. As it is said, Osiris is “renewed in an instant”, and it is his son Horus who thus establishes him upon “the pedestal of Tum” (Atum Ra) the god in spirit (Rit., ch. 182).
The resurrection of the human soul in the after-life was the central fact of the Egyptian religion, and the transfigured, re-erected mummy, otherwise called the Karast, was a supreme symbol.
The opening day of New Year, the day of “Come thou to me”, was named from the resurrection, which was solar in the mythos and spiritual in the eschatology.
The mummy-type was divinized to preserve intact that bodily form which suffered dissolution after death. This, as mummy of the god in matter, was a type inviolate and imperishable. Osiris in his coffin does not see corruption. In him was life for evermore. And as with the divine exemplar, so was it postulated for all who died in Osiris.
He was terribly mutilated by the evil Sut, and his mummy had to be joined together again piecemeal, for as it is said to Osiris, “I come to embalm thee”, thou hast existence “with thy members” when these were put together. And again, “I have come myself and delivered the god from that pain and suffering that were in trunk, in shoulder and in leg”. “I have come and healed the trunk, and fastened the shoulder and made firm the leg” (ch. 102, Renouf).
This was in reconstituting the personality, which was performed in a mystery when the different parts of Osiris, the head, the vertebrae, the thigh, the leg, the heel were collected at the coffin (Rit., ch. 18).
But the god in matter was also the god in spirit according to the mystery or modus operandi of the Resurrection; or he became so by being blended with Ra in his resurrection.
In the Kamite mythos as in the totemic sociology, the son (of the mother) was earlier than the father. When it is said in the texts, “I am a son begotten of his father; I am a father begotten of his son”, the sense of the expression turns on the son of the mother having been earlier than the father of the son.
Child-Horus, Har-si-Hesi, is the mother’s son. Mother and son, as As-Ar; Isis and child, passed into the complex of Asar or Osiris, the one great god in whom all previous powers were merged and unified at last.
Isis had embodied a soul in matter or flesh, as her child, when there was as yet no God the Father, no God the Son, no Horus in spirit.
This fatherhood of the spirit was founded in Atum-Ra the father of spirits. Thence followed the sonship in spirit of Horus in his second character as divine adult. Ra in spirit represented the supreme type of deity whose symbol is the sun or solar hawk.
Osiris remained the god in matter as the mummy in Amenta; Ra is described as calling on Osiris in the resurrection and is also said to bid the mummy “come forth”, when the deity in matter was to be united with the god in spirit.
But Horus, the Son of God, the beloved only begotten son, is now the representative of Ra and the chief agent in the raising of the mummy-Osiris from the dead. He is the son who comes to the assistance, not only of the father, for the mummy-Asar is both Isis and Osiris in one body. Hence it is said in the chapter by which the tomb is opened for the Osiris to come forth, “I am Horus the reconstituter of his father, who lifteth up his father, and who lifteth up his mother with his wand (rod or staff)” (Rit., ch. 92, Renouf).
As it is said in the Ritual (ch. 78), “it is Horus who hath reconstituted his father and restored him — “after the mutilation of his body by the murderer Sut. He descends into the funeral land of darkness and the shadow of death. He opens the Tuat to drive away the darkness so that he may look upon his father’s face. He says pathetically, “I am his beloved son. I have come to pierce the heart of Sut and to perform all duties to my father” (ch. 9, Renouf).
Horus the prince in Sekhem also uplifts his father as Osiris-Tat with his two arms clasped behind him for support (ch. 18). In this mythical character of the son who gives life, reconstitutes, restores and re-establishes his father, the Egyptians continued an inner African type of the “Son who makes [Page 844] his Father”.
Miss Kingsley called attention to a function of the Oil-river-Chief who has to observe the custom of “making his father” once every year. The custom is sacred and symbolical, as the deceased chief need not be his own real father, but must be his predecessor in the headmanship (Kingsley, M., West African Studies, p. 146).
This custom of “making his father” by the son survived and was perpetuated in the mythology of Egypt, in which Horus is the son who makes, or “reconstitutes”, his father once a year, and describes it as one of his duties in the Book of the Dead.
This resurrection of the father as the soul of life in matter, i.e., the mummy-soul, by Horus the son, is the great mystery of the ten mysteries which are briefly described in the 18th chapter of the Ritual.
In a later scene there is another description of the resurrection of Osiris, in which the mummy-god is raised by his son Horus from the tomb.
As it is said, “Horus exalteth his father Osiris in every place, associating Isis the Great with her sister Nephthys” as the two women at the tomb. “Rise up, Horus, son of Isis, and restore thy father Osiris” — that was Osiris in the inert and breathless condition of the mummy.
“Ha, Osiris, I have come to thee. I am Horus, and I restore thee unto life upon this day with the funeral offerings and all good things for Osiris”. “Rise up, then, Osiris. I have stricken down thine enemies for thee; I have delivered thee from them”. “I am Horus on this fair day at the beautiful coming forth of thy powers (in his resurrection), who lifteth thee up with himself on this fair day as thine associate God”. “Ha, Osiris, thou hast received thy sceptre, thy pedestal, and thy flight of stairs beneath thee”.
On the coffin of Nes-Shu-Tefnut, at Vienna, it is said: “Horus openeth for thee thy two eyes that thou mayest see with them in thy name of Ap-Uat”. (Renouf, Book of the Dead, ch. 128, note 8.)
Horus as son of Ra the Holy Spirit in the eschatology is now higher in status than the mummy-god, the father and mother in matter. Hence he rises in Amenta as the resurrection and the life to his own father Osiris.
Horus as the divine heir had now been furnished with the double force. The gods rejoice to meet him walking on the way to Annu, and the hall of the horizon or house in Annu where divine perfumes are awaiting him and mourning does not reach him, and where the guardians of the hall do not overthrow the mysterious of face who is in the sanctuary of Sekhem.
That is Osiris, who is not dead but sleeping in Annu, the place of his repose, awaiting the call that bids the mummy to “come forth to day”. Horus, the deliverer of his father, reaches him in the train of Hathor, who is Meri, the beloved by name in the Ritual. Thus Horus follows Meri to the place where Asar lies buried in the sepulchre, as Jesus follows Mary, who had come forth to meet him on the way to Bethany (John XI. 29, 33).
Jesus reaches the tomb of Lazarus in the train of Mary and Martha. Horus makes the way for Osiris. He repulses the attack of Apap, who represents negation or non-being=death. The portrait of Horus in this scene is very grand.
His face is glorified and greatened by the diadem which he wears as the lord of strength. His double force is imaged by two lions. A loud voice is heard upon the horizon as Horus lifts the truth to Ra, and the way is made for Osiris to come [Page 845] forth at his rising from the cave. So Jesus “cried with a loud voice, Lazarus, come forth!” and “he that was dead came forth bound hand and foot with grave-bands”.
In the original the mummy-Osiris comes forth as Amsu, with one arm only released from the bandages. In the “discourse of Horus” to his Father at his coming forth from the sanctuary in Sekhem to see Ra, Horus says, “I have given thee thy soul, I have given thee thy strength, I have given thee thy victory, I have given thee thy two eyes (mertae), I have given thee Isis and Nephthys”, who are the two divine sisters, the Mary and Martha of Beth-Annu (Records, vol. 10, p. 163).
In showing that “mourning does not reach him”, Jesus “abode at that time two days in the place where he was”. After the sisters had sent to say that Lazarus was sick he waited until he was dead on purpose to perform the more effective miracle.
He was in Bethany, “the place where John was at the first baptizing” (cf. John I. 28 with John X. 40, 41), but it took him two more days to get there at this particular time. So that Lazarus had been buried four days when Jesus arrived in the village.
The tomb of Osiris was localized in Annu, the solar birthplace. Osiris, under one of his titles, is the great one in Annu. Annu is the place of his repose. “I go to rest in Annu, my dwelling”, says Osiris. The deceased also goes to rest in Annu because it was the place of repose for Osiris the god (ch. 57, 4, 5). Jesus goes to rest in Bethany. The place of repose for Osiris was his sepulchre in Annu. The place of repose for Lazarus is the cave in Bethany. It was in Annu that the soul was united to its spiritual body.
Massey uses the word ‘Karast’ but in Egyptian it is KHRST. It appears on most coffins and means ‘BURIED’. The meaning became misconstrued in time since the Mummy had been ANOINTED..
He also uses the word ‘Kamite’. The name for Egypt was KMT – KEMET, so Massey really means the Ancient Egyptians.
Egyptians believed that their King was the Living God, The Ever Coming Son whom they called IOSA. The Greeks Hellenised this name into IESOUS and the English into JESUS.
Each King of Egypt from about the 14th to the 19th Dynasties was therefore believed to be JESUS.
When the King died the Son became God the Father who was called UASAR. The Greeks Hellenised this name into OSIRIS and the Arabs like the Greeks added the Definite Article to the name so it became AL-OSIRIS, then LAZARUS.
The Spirit of the Father ‘LAZARUS’ then became the next Living King of Egypt, i.e. the Ever Coming Son who was JESUS.
In this way Jesus raised Lazarus for his new life as the new King.
Massey - 'Ancient Egypt' - The canonical Gospels may be described as different collections of “episodes” and “sayings”, and one of the most disconnected of these episodes is to be found in the raising of Lazarus from the tomb that “was a cave” (John 11:38), which contains a version of the resurrection of Osiris from the cave.
The subject of all subjects in the religious mysteries of the Egyptians was the resurgence of the human soul from death and its transformation into an eternal spirit. This is the foundation of the Book of the Dead or Ritual of the resurrection.
So far as we know, this resurrection was originally represented in the mysteries of Memphis, where Kheper-Ptah was the divinity that rose again in mummy-form from which the soul was seen to issue forth as a divine hawk. On entering Amenta as a still living being, though but a soul in matter, the Osiris, late deceased, addresses the god in the character of those powers who effect the triumph of Osiris over all his adversaries, the chief of whom is Horus, in whose name he is magically assimilated to the Son of God, and thus is one with Horus in his resurrection from the dead.
It has now been shown that the resurrection of Osiris in Annu has been partially reproduced as the raising of Lazarus in Bethany.
Osiris reposing in Annu is an image of the soul inert in matter or in decay and death. Hence he was portrayed in the likeness of the mummy called “the breathless one”, also the god with the non-beating heart, who is laid out in the burial-place as a corpse-like form lying extended at full length, awaiting his resurrection from the funeral couch, or the transfiguration into the risen sahu of the glorified.
In his first advent Horus is the son of Seb, God of earth. In his second, he is the son of Ra, the Holy Spirit. It is in this latter character that he enters Amenta to represent the resurrection of the Osiris in the earth of eternity.
The resurrection of the sun from out the grave of night; the re-arising of vegetation from the grip of winter; and of the waters returning periodically from their source; that is the resurrection in external nature; it was, in short, the resurrection of new life from the old, in a variety of phenomena, mystically imaged by zootypes like the serpent of Rannut; the frog or beetle of Ptah; the shoot of papyrus, or the green branch of endless years.
The doctrine culminated in a resurrection of the soul of human life from the body of death that was imaged by the mummy-Osiris, the god who in his rising again united all phases of the doctrine under one type of the resurrection, viz., that of the risen mummy defecated to the consistency of a sahu, or a spiritual body.
It is as the reconstituter of his father in Amenta that Horus raises Osiris from the tomb. He calls the mummy to come forth and assume the likeness of Ra the later god. Osiris is now glorified by Ra the Holy Spirit. The mummy being an image of the earlier body-soul that was transubstantialized into spirit. As it is said, Osiris is “renewed in an instant”, and it is his son Horus who thus establishes him upon “the pedestal of Tum” (Atum Ra) the god in spirit (Rit., ch. 182).
The resurrection of the human soul in the after-life was the central fact of the Egyptian religion, and the transfigured, re-erected mummy, otherwise called the Karast, was a supreme symbol.
The opening day of New Year, the day of “Come thou to me”, was named from the resurrection, which was solar in the mythos and spiritual in the eschatology.
The mummy-type was divinized to preserve intact that bodily form which suffered dissolution after death. This, as mummy of the god in matter, was a type inviolate and imperishable. Osiris in his coffin does not see corruption. In him was life for evermore. And as with the divine exemplar, so was it postulated for all who died in Osiris.
He was terribly mutilated by the evil Sut, and his mummy had to be joined together again piecemeal, for as it is said to Osiris, “I come to embalm thee”, thou hast existence “with thy members” when these were put together. And again, “I have come myself and delivered the god from that pain and suffering that were in trunk, in shoulder and in leg”. “I have come and healed the trunk, and fastened the shoulder and made firm the leg” (ch. 102, Renouf).
This was in reconstituting the personality, which was performed in a mystery when the different parts of Osiris, the head, the vertebrae, the thigh, the leg, the heel were collected at the coffin (Rit., ch. 18).
But the god in matter was also the god in spirit according to the mystery or modus operandi of the Resurrection; or he became so by being blended with Ra in his resurrection.
In the Kamite mythos as in the totemic sociology, the son (of the mother) was earlier than the father. When it is said in the texts, “I am a son begotten of his father; I am a father begotten of his son”, the sense of the expression turns on the son of the mother having been earlier than the father of the son.
Child-Horus, Har-si-Hesi, is the mother’s son. Mother and son, as As-Ar; Isis and child, passed into the complex of Asar or Osiris, the one great god in whom all previous powers were merged and unified at last.
Isis had embodied a soul in matter or flesh, as her child, when there was as yet no God the Father, no God the Son, no Horus in spirit.
This fatherhood of the spirit was founded in Atum-Ra the father of spirits. Thence followed the sonship in spirit of Horus in his second character as divine adult. Ra in spirit represented the supreme type of deity whose symbol is the sun or solar hawk.
Osiris remained the god in matter as the mummy in Amenta; Ra is described as calling on Osiris in the resurrection and is also said to bid the mummy “come forth”, when the deity in matter was to be united with the god in spirit.
But Horus, the Son of God, the beloved only begotten son, is now the representative of Ra and the chief agent in the raising of the mummy-Osiris from the dead. He is the son who comes to the assistance, not only of the father, for the mummy-Asar is both Isis and Osiris in one body. Hence it is said in the chapter by which the tomb is opened for the Osiris to come forth, “I am Horus the reconstituter of his father, who lifteth up his father, and who lifteth up his mother with his wand (rod or staff)” (Rit., ch. 92, Renouf).
As it is said in the Ritual (ch. 78), “it is Horus who hath reconstituted his father and restored him — “after the mutilation of his body by the murderer Sut. He descends into the funeral land of darkness and the shadow of death. He opens the Tuat to drive away the darkness so that he may look upon his father’s face. He says pathetically, “I am his beloved son. I have come to pierce the heart of Sut and to perform all duties to my father” (ch. 9, Renouf).
Horus the prince in Sekhem also uplifts his father as Osiris-Tat with his two arms clasped behind him for support (ch. 18). In this mythical character of the son who gives life, reconstitutes, restores and re-establishes his father, the Egyptians continued an inner African type of the “Son who makes [Page 844] his Father”.
Miss Kingsley called attention to a function of the Oil-river-Chief who has to observe the custom of “making his father” once every year. The custom is sacred and symbolical, as the deceased chief need not be his own real father, but must be his predecessor in the headmanship (Kingsley, M., West African Studies, p. 146).
This custom of “making his father” by the son survived and was perpetuated in the mythology of Egypt, in which Horus is the son who makes, or “reconstitutes”, his father once a year, and describes it as one of his duties in the Book of the Dead.
This resurrection of the father as the soul of life in matter, i.e., the mummy-soul, by Horus the son, is the great mystery of the ten mysteries which are briefly described in the 18th chapter of the Ritual.
In a later scene there is another description of the resurrection of Osiris, in which the mummy-god is raised by his son Horus from the tomb.
As it is said, “Horus exalteth his father Osiris in every place, associating Isis the Great with her sister Nephthys” as the two women at the tomb. “Rise up, Horus, son of Isis, and restore thy father Osiris” — that was Osiris in the inert and breathless condition of the mummy.
“Ha, Osiris, I have come to thee. I am Horus, and I restore thee unto life upon this day with the funeral offerings and all good things for Osiris”. “Rise up, then, Osiris. I have stricken down thine enemies for thee; I have delivered thee from them”. “I am Horus on this fair day at the beautiful coming forth of thy powers (in his resurrection), who lifteth thee up with himself on this fair day as thine associate God”. “Ha, Osiris, thou hast received thy sceptre, thy pedestal, and thy flight of stairs beneath thee”.
On the coffin of Nes-Shu-Tefnut, at Vienna, it is said: “Horus openeth for thee thy two eyes that thou mayest see with them in thy name of Ap-Uat”. (Renouf, Book of the Dead, ch. 128, note 8.)
Horus as son of Ra the Holy Spirit in the eschatology is now higher in status than the mummy-god, the father and mother in matter. Hence he rises in Amenta as the resurrection and the life to his own father Osiris.
Horus as the divine heir had now been furnished with the double force. The gods rejoice to meet him walking on the way to Annu, and the hall of the horizon or house in Annu where divine perfumes are awaiting him and mourning does not reach him, and where the guardians of the hall do not overthrow the mysterious of face who is in the sanctuary of Sekhem.
That is Osiris, who is not dead but sleeping in Annu, the place of his repose, awaiting the call that bids the mummy to “come forth to day”. Horus, the deliverer of his father, reaches him in the train of Hathor, who is Meri, the beloved by name in the Ritual. Thus Horus follows Meri to the place where Asar lies buried in the sepulchre, as Jesus follows Mary, who had come forth to meet him on the way to Bethany (John XI. 29, 33).
Jesus reaches the tomb of Lazarus in the train of Mary and Martha. Horus makes the way for Osiris. He repulses the attack of Apap, who represents negation or non-being=death. The portrait of Horus in this scene is very grand.
His face is glorified and greatened by the diadem which he wears as the lord of strength. His double force is imaged by two lions. A loud voice is heard upon the horizon as Horus lifts the truth to Ra, and the way is made for Osiris to come [Page 845] forth at his rising from the cave. So Jesus “cried with a loud voice, Lazarus, come forth!” and “he that was dead came forth bound hand and foot with grave-bands”.
In the original the mummy-Osiris comes forth as Amsu, with one arm only released from the bandages. In the “discourse of Horus” to his Father at his coming forth from the sanctuary in Sekhem to see Ra, Horus says, “I have given thee thy soul, I have given thee thy strength, I have given thee thy victory, I have given thee thy two eyes (mertae), I have given thee Isis and Nephthys”, who are the two divine sisters, the Mary and Martha of Beth-Annu (Records, vol. 10, p. 163).
In showing that “mourning does not reach him”, Jesus “abode at that time two days in the place where he was”. After the sisters had sent to say that Lazarus was sick he waited until he was dead on purpose to perform the more effective miracle.
He was in Bethany, “the place where John was at the first baptizing” (cf. John I. 28 with John X. 40, 41), but it took him two more days to get there at this particular time. So that Lazarus had been buried four days when Jesus arrived in the village.
The tomb of Osiris was localized in Annu, the solar birthplace. Osiris, under one of his titles, is the great one in Annu. Annu is the place of his repose. “I go to rest in Annu, my dwelling”, says Osiris. The deceased also goes to rest in Annu because it was the place of repose for Osiris the god (ch. 57, 4, 5). Jesus goes to rest in Bethany. The place of repose for Osiris was his sepulchre in Annu. The place of repose for Lazarus is the cave in Bethany. It was in Annu that the soul was united to its spiritual body.
Massey uses the word ‘Karast’ but in Egyptian it is KHRST. It appears on most coffins and means ‘BURIED’. The meaning became misconstrued in time since the Mummy had been ANOINTED..
He also uses the word ‘Kamite’. The name for Egypt was KMT – KEMET, so Massey really means the Ancient Egyptians.