Kamite mysteries. In this the Osiris pleads: "I have done that which man prescribeth and that which pleaseth the gods. I have propitiated the god with that which he loveth. I have given bread to the hungry, water to the thirsty, clothes to the naked, a boat to the shipwrecked. I have made oblations to the gods and funeral offerings to the departed: deliver me therefore: protect me therefore and report not against me in presence of the great God. I am one whose mouth is pure, and whose hands are pure, to whom it is said by those who look upon him, Come, come in peace" (Ritual, ch. 125, Renouf). The great judgment was periodic in Amenta at the end of a cycle, which might be a year, a generation, or, as it was also exoterically figured, at the end of the world. The uninitiated, who had but an outside view, mistook it for the actual and immediate ending of the world. "The harvest is the end of the world" (Matt. xiii. 39). "The end of all things is at hand" (1 Peter iv. 7). "It is the last hour " (1 John ii. 18). "The kingdom of heaven is at hand" (Matt. iii. 2; iv. 17; x. 7). This was according to the literalization of the Illiterate. Paul is the only writer or speaker in the New Testament who knew better. He warns his followers amongst the Thessalonians against believing this teaching of the uninitiated. He says: "We beseech you, brethren, touching the coming of our Lord Jesus Christ, and our gathering together unto him; to the end that ye be not quickly shaken. from your mind, nor yet be troubled, either by spirit or by word, or by Epistle as from us (ie., by a forged 'Epistle of Paul '), as that the day of the Lord is (now) present: let no man beguile you in any wise" (2 Thess. ii. 1, 3). He was the only one who knew the esoteric nature of this end of the æon, and the coming of Christ or Horus, the anointed, the Messiah in Israel, or the Jesus who was Iu the Su of Atum, whom he calls the second Adam Atum, and who had been to him the pre-Christian Christ, the spiritual rock, from which the people drank the water of life whilst in the wilderness. When Tertullian denounced Paul as "The Apostle of the Heretics "he meant the Egypto-gnostics. Paul was epopt and perfect amongst those who knew that the historic version was a lying delusion. This we hold to have been aimed at in his "Second Epistle to the Thessalonians," when he says of his opponents, the fleshifiers of the Christ, "for this cause God sendeth them a working of error, that they should believe a lie."

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The mould of the mythos being solar, once every year the heir of Ra assumed his sovereignty as Horus of the kingly countenance, whose rule was for one year. Every year Osiris, the great green one in vegetation, died to rise again in the fruits of the earth. Every year in the solar drama he was buried in Amenta to make the road that united the two earths in one, for establishing the coming kingdom on earth as it was in heaven. Every year the prophecy was fulfilled in natural phenomena, and every year the coming kingdom came. Every year was celebrated this foundation of the world that was laid and relaid by the buried body of the god; this union of the double earth in Tanen, at the equinox, this resurrection of the soul that supplied the bread of life, this completion of the circle by the sun that rose and travelled on the eternal round as representative of the author of eternity. A glimpse of this annual coming is permitted when the Christ is made to say, "Ye shall not have gone through the cities of

Israel till the son of man be come" (Matt. x. 23). "There be some of them that stand here which shall in no wise taste of death till they see the son of man coming in his kingdom" (Matt. xvi. 28). Such prophecy is in accordance with the true mythos, but for ever fatal to the falsely-founded history.

THE LAST SUPPER: THE CRUCIFIXION AND THE RESURRECTION.

As the legend is related by Plutarch, the death of Osiris was preceded by his betrayal, and the betrayal, which was the work of his twin brother, Sut, took place in the banqueting-room. Sut, having framed a curious ark just the size of Osiris's body, brought it to a certain banquet. As this was on the last night of Osiris's life or reign, and on the last night of the year, the meal may fairly be called the Last Supper (Of Isis and Osiris, 13). Now this mystery of the Last Supper can be traced in the Ritual as the first of a series acted in Amenta. Sut and his associates had renewed the assault upon Osiris on the night of laying the evening provisions upon the altar, called the night of the battle in which the powers of drought and darkness were defeated and extinguished. The coffin of Osiris is the earth of Amenta. Dawn upon the coffin was the resurrection; and this provender is imaged as "the dawn upon the coffin of Osiris," which shows that the evening meal, or eucharist, was eaten in celebration of the resurrection and the transubstantiation of the body into spirit. The night of laying provisions on the altar is mentioned twice: once when Osiris is in the coffin, provided by Sut and his associates, the Sebau, who entrapped him in the ark. The second mention follows the erection of the Tat-sign which denoted the resurrection; hence the "dawn upon the coffin of Osiris," which is equivalent to the resurrection morn. The resurrection on the third day originated in lunar phenomena. Twenty-eight days was the length of a moon, and this is no doubt the source of the statement that Osiris was in his eight-and-twentieth year at the time of his betrayal. The moon is invisible during two nights, which completed the luni-solar month of thirty days.

The assault upon Osiris the Good Being made by Sut was periodically renewed. This has just occurred when the first of the ten mysteries is enacted (Rit., ch. 18). The scene is in the house of Annu (Heliopolis), where Osiris lay buried and Horus was reborn. The triumph of Osiris over his adversaries is in the resurrection following the dramatized death of the inviolate god. This is called the night of the battle, when there befell the defeat of the Sebau and the extinction of the adversaries of Osiris. It is also described as "the night of provisioning the altar," otherwise stated "the night of the Last Supper," when "the calf of the sacrificial herd" was eaten at "the mortuary meal," which represented the body and blood of Osiris, "the bull of eternity" (Rit., ch. 1).

The second mystery of the ten is solemnized upon the night when the Tat-pillar was set up in Tattu, or when Osiris in his resurrection

was raised up again as a type of the eternal. The third mystery is on the night of the things that were laid upon the altar in Sekhem which imaged the altar and the offering in one. This was the circle of Horus in the dark, the sufferer made blind by Sut, the victim in the Tat who was the prototype of Jesus on the cross, and representative of the god in matter.

As we have seen, a great Memphian festival, answering to the Christmas-tide of later times, was periodically solemnized at the temple of Medinet Habu in the last decade of the month Choiak (from December 20th to 30th), which lasted for ten days. One day, the 26th of the month = December 24th, was kept as the feast of Sekari, the god who rose again from the mummy, and this was the principal feast-day of the ten. In all likelihood the whole ten mysteries were performed during the ten days of the festival that was celebrated at Memphis (Erman, Life in Ancient Egypt, Eng. tr., pp. 277-9). Prominent among these was the feast of the erection or re-erection of the Tat-pillar of stability, which was an image of PtahSekari, the coffined one who rose again, and who in the later religion becomes Osiris-Sekari, "Lord of resurrections, whose birth is from the house of death." The resurrection of Osiris, which, like other doctrines, was based on the realities of nature, would be appropriately celebrated in the winter solstice. At that time the powers of darkness, drought, decay and death, now personalized in Sut, were dominant, as was shown in the lessening water and the waning light of the enfeebled sun. The tat-type of stability was temporarily overthrown, by the adversary of Osiris and his co-conspirators, the Sebau. Here begins the great drama of the Osirian mysteries, in ten acts, which is outlined in the Ritual. The putting of Osiris to death-so far as a god could suffer-was followed by the funeral, and the burial by the resurrection. The opening chapters of the Ritual, called the Coming forth to day, are said to contain "the words which bring about the resurrection and the glory," also the words to be recited on the day of burial that confer the power of coming forth from the death on earth, and of entering into the new life of the manes in Amenta. Horus is described as covering Tesh-Tesh (a title of the mutilated Osiris); as opening the life-fountains of the god whose heart is motionless, and as closing the entrance to the hidden things in Rusta (ch. I, 18–20). The two divine sisters are present as mourners over their brother in the tomb. They are called the mourners who weep for Osiris in Rekhet (line 15, 16). The mysteries thus commence with the burial of Osiris in Amenta-as a mummy. The mummy-making that was first applied to preserving the bones and body of the human being had been afterwards applied to the god or sun of life in matter, imaged as the typical mummy of Osiris that was buried to await the resurrection in and afterwards from Amenta. In both phases it is Osiris, as the god in matter, who is represented in the nether-earth. And the rearising of the human soul and its blending with the eternal spirit were dramatically rendered in the mysteries as the resurrection of the Osiris or the soul of mortal Horus rearisen in Amenta as the son of Ra.

In the Gospels, Judas the brother of Jesus in one character, elsewhere called the familiar friend, is the betrayer on the night of the last

supper, and Judas "the son of perdition" answers to Sut the twinbrother of Osiris (in the later Egyptian mythos), who was his betrayer at the last supper called the messiu or evening meal that was eaten on the last night of the Old Year, or the reign of Osiris. The twelve disciples only are present at the last supper in the Gospels. In the betrayal of Osiris by Sut the number present in the banqueting-hall is seventy-two. These were officers who had been appointed by Osiris. The number shows they represent the seventy-two duodecans as rulers in the planisphere, but the twelve have been chosen to sit at supper with the doomed victim in the Gospels instead of the seventy-two who were also appointed by the Lord, and are dimly apparent in their astronomical guise, as the seventy-two (or seventy) who are present in the scene where Jesus triumphs over Satan as he falls like lightning from his place in heaven (Luke x. 17).

One of the most striking of the various episodes in the Gospel narrative is that scene at the Last Supper in which Jesus washes the feet of the disciples, compared with "the washing" that is performed by the Great One in the Ritual. In the Gospel Judas is waiting to betray his master. Jesus says to the betrayer, “That thou doest, do quickly." Now it should be borne in mind that the Ritual, as it comes to us, consists to a large extent of allusions to the matter that was made out more fully in performing the drama of the mysteries. Washing the feet was one of the mysteries pertaining to the funeral of Osiris, when the feet of the disciples or followers of Horus were washed. It was one of the funeral ceremonies. As it is said in the Ritual (ch. 172), "Thou washest thy feet in silver basins made by the skilful artificer Ptah-Sekari." This was preparatory to the funeral feast, as is shown by the context (ch. 172). In the Gospel (John xiii.) the funeral feast becomes the "Last Supper" when Jesus riseth from supper and layeth aside his garments; and he took a towel and girded himself. Then he poureth water into a basin and began to wash the disciples' feet." And here is a passage of three lines, called the chapter by which the person is not devoured by the serpent in Amenta. "O Shu, here is Tattu, and conversely, under the hair of Hathor. They scent Osiris. Here is the one who is to devour me. They wait apart. The serpent Seksek passeth over me. Here are wormwood bruised and reeds. Osiris is he who prayeth that he may be buried. The eyes of the great one are bent down, and he doeth for thee the work of washing, marking out what is comformable to law and balancing the issues" (Rit., ch. 35, Renouf). This brief excerpt contains the situation and character of the great one, who with eyes bent down in his humility does "the work of washing," and explains why this ceremony has to be performed by him in person. The "washer" is he who is in presence of the one who waits to betray him, devour him, or compass his destruction, and he beseeches a speedy burial. Osiris in this scene is a form of the typical "lowly one" who had been in type as such for ages previously. But the most arresting fact of all is hidden in the words "O Shu, here is Tattu (the place of re-establishing) under the wig (or hair) of Hathor," the goddess of dawn, one of whose names is Meri. And it is here, beneath the hair of Hathor-Meri, they perfume and anoint Osiris for his burial. This when written out as "history"

contains the anointing and perfuming of the feet of Jesus by Mary, who wiped them with her hair (Luke vii. 38). The two bathings of the feet are separate items in the Gospels, whereas both occur in this one short chapter of the Ritual in which Osiris is anointed for his burial, and at the same time he does for others the work of washing and purifying, “marking out what is conformable to law and balancing the issues.'

Osiris also is "he who prayeth that he may be buried," and Jesus, "knowing that his hour has come," says to Judas the betrayer, "That thou doest, do quickly." And later, "Friend, do that for which thou art come" (Matt. xxvi. 50), which is the equivalent of Orisis praying that he may be buried. The wormwood bruised, or crushed, and the reeds are utilized in the crucifixion for furnishing the bitter drink, which was offered to the victim with a sponge placed upon a reed. A reed was also put in his right hand. These things were portrayed in the drama of Amenta. They were acted in the mysteries and explained by the mystery-teachers. The Osiris passes through the same scenes and makes continual allusion to the sufferings of Osiris (or Horus) his great forerunner, and finally the drama was staged on earth and reproduced as history in the Gospels. That is the one final and sufficient explanation of episode after episode belonging to the mysteries of Amenta reproduced according to the canon as veritable Gospel history.

The scene in Gethsemane may be compared with the scene in Pa, where Horus suffered his agony and bloody sweat when wounded by the black boar Sut. Pa was an ancient name of Sesennu, a locality in the lunar mythos, which was also called Khemen, later Smen, a word signifying number eight, applied to the enclosure of the eight; and the suffering of the wounded Horus in Am-Semen is, as now suggested, the Osirian original of Jesus bleeding in Gethsemane. Pa is not called "a garden," but it is described as a "place of repose for Horus that was given to him by his father for his place of rest. Ra says, "I have given Pa to Horus as the place of his repose. Let him prosper." The story is told in "the chapter of knowing the powers of Pa" (Rit., ch. 112). The question is asked, "Know ye why Pa hath been given to Horus ? " The answer is, It was Ra who gave it to him in amends of the blindness in his eye, in consequence of what Ra said to Horus: "Let me look at what is happening in thine eye to-day," and he looked at it. Ra said to Horus, "Pray, look at that black swine." He looked, and a grievous mishap befell his eye. Horus said to Ra, "Lo, mine eye is as though Sut had made a wound in it." And wrath devoured his heart. Then Ra said to the gods, "Let him be laid upon his bed that he may recover." "It was Sut who had taken the form of a black swine, and he wrought the wound which was made in the eye of Horus. And Ra said to the gods, "The swine is an abomination to Horus; may he get well." And the swine became an abomination to Horus. (Rit., ch. 112, Renouf.) It was in Pa that Horus was keeping his watch for Ra by night when the grievous mishap befell his eye. He was watching by command of Ra, who had said to Horus, "Keep your eye on the black pig." The eye was lunar, with which Horus kept the watch for Ra; and Sut in the form of the black boar of darkness pierced