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 ( 
 
AND THE WONDERS OF 
 
 THE LAND OF THE PHARAOHS 
 
 231? lit curt grelet). 
 
 ** * 
 
 AUTHOR OF 
 
 “ The Philosophy of Spirit.'' Illustrated by a Neiv Version of the Bhagavat-Gita, 
 an Episode of the Mahabharat: one of the Epic Poems of Ancient India. 
 
 THE OSIRIAN TRINITY. 
 
 LONDON: 
 
 TRUBNER AND CO., LUDGATE HILL, 
 
 1884. 
 
 [All Rights Reserved ,. ] 
 
PRINTED BY 
 
 15, SOUTHAMPTON ROW, W. C., 
 ' LONDON. 
 
'ZGuJrZS tfckt) r k< 
 
 
 O p( -f e~ 
 
 TO THOSE WHO CAN RECOGNISE 
 
 OSIRIS 
 ISIS - 
 HORUS 
 
 The Mighty 
 The Glorious. 
 The Living. 
 
 AS VARIOUS MANIFESTATIONS OF THE 
 
 Pne Life "Principle 
 
 EMBODIED IN UNIVERSAL HUMANITY. 
 THE SAME YESTERDAY, TO DAY, & FOR EVER 
 
 jBv The ^Author,. 
 
 Manchester, 
 
 March 20th, 1834. 
 
 6906 
 
INTRODUCTION. 
 
 I T may be thought by the generality of people, that there 
 are quite sufficient books published on Egypt: what 
 with Guide Books, and works by men of the calibre of 
 Gardner Wilkinson, Hon. Yilliers Stuart, Professor Smyth, 
 and others ; but, after seeing the various monuments in situ , 
 with their sculptured delineations, &c., and reading up all that 
 I could obtain, I came to the conclusion that there was, and 
 is, an affinity between ancient Egypt and modern Great 
 Britain, which had either been unseen or ignored by previous 
 authors on this deeply interesting subject. As a Psycho¬ 
 logist—more or less acquainted with the occult laws and 
 phenomena pertaining to this science—I saw that without 
 the recognition of this element in ancient Egyptian Society, 
 the more than half remained unknown ; and my chief object 
 in publishing this work is to attract attention to this part of 
 the social, political, and, especially, religious economy of 
 Egypt, the elements of which, in past centuries, have been so 
 deeply intwined in our own history. This will be seen to 
 run through, as a silver thread, all the following chapters. 
 To intending tourists, whose numbers will undoubtedly 
 increase as British Rule, capital, and enterprise extend in - 
 Egypt, a fresh and—to some—interesting field of research 
 will be opened in that pre-eminently classic land. 
 
 To the enterprising activity of Messrs. Thos. Cook and 
 
VI 
 
 Introduction . 
 
 Son, is due the facilities which are now within reach, at a 
 very moderate outlay of money, of all who have the time— 
 and who would not make time ?—to visit one of the most 
 interesting spots on the earth’s surface ; and I can testify that 
 a three weeks’ trip by one of their steamers to the extremity 
 of Egypt and back to Cairo, or an extension to Nubia if 
 wished for, is a health-giving and most enjoyable trip in 
 every way. 
 
 My own enjoyment was very much enhanced by the com¬ 
 panionship of my friend, Mr. James Menzies, who has made 
 Egyptology a special study for many years, and being “ well 
 up ’’ in Egyptian history, he became a sort of referee with our 
 fellow travellers. His idiosyncrasy led him into a different 
 path from my own, one in which I am nowhere, and he has 
 kindly furnished a chapter on “ Egyptian Architecture,” 
 which forms a supplement, or addendum, at the end of this 
 work. As an art critic, judging from an architectural stand¬ 
 point, he is “ almost persuaded ” that there was no chasm 
 between the 12th and 18th dynasties, but that it was filled up 
 by contemporaneous dynasties, whom Sethi I. chose to 
 regard as “ illegitimate ” monarchs. Much as already has been 
 accomplished in the way of discoveries, undoubtedly vast trea¬ 
 sures still lie buried in the sand of the Deserts, and once 
 British supremacy is established in Egypt, we may hope the 
 work of exploration may be carried on in a scientific manner, 
 and that an immense addition may be made to the stock of 
 knowledge we already possess, regarding the manners, cus¬ 
 toms, and history of the once grand Kingdom of Egypt. 
 
 WILLIAM OXLEfJ 
 
 March 20th, 1884. 
 
CONTENTS. 
 
 CHAPTER 
 
 I. Modern Egypt : The Inheritance of 
 Great Britain 
 
 II. Monumental Egypt 
 
 III. The Pyramids, Necropolis, and Sphinx 
 of Jeezeh . 
 
 \» IV. The Great Pyramid 
 V. List of Egyptian Kings 
 VI. Egyptian Astronomy and Chronology . 
 VII. Egyptian Magic and Spiritism 
 ' VIII. Egyptian Spiritism 
 IX. Egyptian King-Gods 
 \ X. Egyptian Sacerdotalism 
 XI. The Egyptian Peligion 
 XII. An Egyptian New Year’s Carol 
 
 XIII. The Egyptian Scriptures 
 
 XIV. The Transition from Osirianity to 
 
 Christianity 
 
 page 
 
 1 
 
 6 
 
 45 
 
 85 
 
 1)6 
 
 127 
 
 142 
 
 154 
 
 205 
 
 214 
 
 3 
 
 ADDENDUM. 
 
 Egyptian Architecture. By James Menzies. 
 
 * i 
 
 !t 
 
LIST OF ILLUSTRATIONS 
 
 List of Egyptian Kings ( Frontispiece ) 
 
 The Egyptian Trinity ( Title Page) 
 
 The Rising Sun ( Dedication ) 
 
 Portrait of Sethi I. . . To frontpage 
 
 The Great Pyramid and Sphinx . 
 
 Section of Great Pyramid 
 
 Grand Gallery and King’s Chamber . , . 
 
 Egyptian Amulets . 
 
 Birth of Rameses II., the Son of God . 
 
 Death and Resurrection of Osiris 
 
 Isis Presenting the God-Son to the God-Father 
 
 The Great Judgment Scene 
 
 Star Chart of the Astro-Theological Plani¬ 
 sphere . 
 
 The Egyptian and Christian Madonna and 
 Child . 
 
 fage 
 
 21 
 
 45 
 
 52 
 
 61 
 
 97 
 
 147 
 
 187 
 
 199 
 
 214 
 
 271 
 
 233 
 
 ADDENDUM. 
 
 ’ Ptolemaic Gateway, to Temple of Iyarnak . 5 
 
 Temple of Karnak : Ruins of Oldest Part . 11 
 
 Temple of Edfou—Plan ; Capitals of Pillars . 14 
 
 Temple of Edfou . . . .22 
 
 Map of Egypt . . . . .32 
 
EGYPT: THE LAND OF WONDERS. 
 
 I. 
 
 MODERN EGYPT: 
 
 THE INHERITANCE OP GREAT BRITAIN. 
 
 I F there be one spot on the earth’s surface that we—in 
 mature years, and it may he in old age—love to dwell 
 upon, and ask the memory to bring up its bygone scenes 
 and experiences, that spot is the “ Home of our birth ” into 
 this mundane sphere of existence. What is true of the indi¬ 
 vidual, in a larger sense, is true of a community and nations. 
 Speak of Egypt to a British-born man or woman, and an in¬ 
 terest is involuntarily excited, for reasons not generally known 
 but which I will endeavour to unfold; and at the present 
 moment there is no country in the world which absorbs so 
 much attention as Egypt. The Suez Canal, and its safe pas¬ 
 sage on the road to India—“ the brightest jewel in Victoria’s 
 Crown,”— is doubtless of vast political importance, and no 
 Government or Statesmen of our country can ever be un¬ 
 mindful of the paramount influence which Great Britain must 
 maintain in the land and water-ways of Egypt:—yet the in¬ 
 stinctive feeling to which I have referred is active, and that 
 arises from the fact that Egypt is the birthplace of the 
 Great British Nation. Thus every individual who speaks 
 the English language—and native-born thereto—has a special 
 interest in the country of which I am about to speak. The 
 present occupiers, both Turks and Arabs, are aliens , and hold 
 it merely on sufferance, but when the time comes—as come 
 it must—they must depart, and Egypt revert back to its ori¬ 
 ginal owners. We are its owners, for it is ours by birthright. 
 
2 
 
 Egypt: The Land of Wonders. 
 
 In taking to ourselves our own, so far as the Egyptians 
 proper arc concerned (and I speak confidently, judging from 
 what I saw) there will be no difficulty whatever: if any 
 should ever arise it will be with the Arabs now in posses¬ 
 sion; but so long as the Citadel at Cairo, and Alexandria, 
 are in the hands of British garrisons, the Arab is too much of 
 a philosopher not to acquiesce in actual facts, and he will 
 console himself that such is the “ will of Allah,” and make 
 the best of it. The French sfnd Italians, who have had 
 sadly too much of their own way in Egypt during the pre¬ 
 sent century, may be sore, but once in possession, as at pre¬ 
 sent, we shall certainly not allow another foreign nation 
 to come in and “ reap what we have sown.” 
 
 The natives, or fellaheen, are a mild, docile people, and if 
 treated justly but firmly would not only acquiesce but wel¬ 
 come a governing power that would liberate them from the 
 extortionate greed and rapacity of their Turkish governors. 
 Once assured that they can enjoy the fruits of their labour, 
 they will settle down and become peaceful and loyal subjects 
 of the British Crown. 
 
 As an example of how ruthless the Turkish sway has been, 
 even in late times, our dragoman, Mahomet Ali, pointed out 
 to me a district which was ruined and almost depopulated a 
 few years ago by Ismail Paclia the late Khedive, who, to 
 raise ways and means for his unbounded extravagance per¬ 
 sonal and otherwise seized, not only the stored provisions 
 and stock such as camels, donkeys, sheep, kine, &c., and 
 money that could be extracted by threats and worse, but he 
 also took their seed for the next year’s crop. The conse¬ 
 quences, of course, followed in the shape of famine and pestil¬ 
 ence, and resulted in the death of ten thousand persons. 
 This fact proves the barbarity of Turkish or semi-Turkish 
 rule. 
 
 The establishment of schools where a good secular educa¬ 
 tion was given would be hailed as a great boon, provided 
 the religion of the natives was not interfered with, as I found 
 amongst several that I came in contact 'with, a strong desire 
 to learn the English language. 
 
 o o o 
 
 The Copts, or native Christians, although not very 
 numerous are certainly in favour of British rule. 
 
Modern Egypt: The Inheritance of Great Britain. 3 
 
 To show the unsatisfactory relationship existing between 
 the Christians and Mahommedans (these latter refer to the 
 Arab fanatics rather than to the fellaheen), a story was 
 related to me by some Coptic youths I met in Sioot, who 
 attend the American Mission School in that town, to this 
 effect. For some time prior to the close of the late war the 
 Mahommedan fanatics had been insolent and overbearing to 
 the Copts, and in some instances had maltreated them. Three 
 days prior to the battle of Tel-el-Kebir a message came, 
 that if the British army were defeated, as it was certain to 
 be, for already thousands of them had been taken prisoners, 
 then the Christians were to be massacred. The Copts kept 
 close in doors and some retired to the church where they 
 “ prayed earnestly to the dear Good Lord that He would give 
 the victory to the British,” and anxiously awaited the result. 
 To their great joy (so the youths related) the dear Good 
 Lord heard and answered their prayers ; for, instead of Arabi 
 being the victor, the news came that he himself was a prisoner 
 and his army defeated and scattered. So instead of being 
 massacred they had a three days’ rejoicing and illumination 
 of their houses. This was the storv they told to me, and the 
 Mahommedan outbreak and murder of Christians at Tantah 
 gives credence to it. 
 
 Whenever and wherever we came in contact with the Copts 
 we invariably found them more than friendly to the “Ingleese.” 
 If protected and encouraged the Coptic element would be a 
 great aid in the establishment of the British rule. Cairo and 
 Alexandria excepted, their churches are wretched buildings, 
 many or most of them underground, with no style or preten¬ 
 sions ; the only ornamentation being a few coloured pictures 
 of the Madonna and Child, or St. George and the Dragon, 
 who appears to be their patron saint. They all seemed 
 anxious to let us know they were Christians, and to prove it 
 showed us their right wrists which were tattoo’d with the 
 Greek cross. If those I came in contact with were fair 
 specimens of the bulk, I should estimate them as superior to 
 the Mahommedan fellaheen. Many, I noticed amongst them, 
 are lighter in colour and appeared to have a bright intellectual 
 capacity if properly developed ; indeed, the aptitude dis¬ 
 played by many of the “donkey boys” in picking up lang- 
 
4 
 
 Egypt: The Land of Wonders. 
 
 uages proves tliat they are sharp and quick-witted. One 
 thing a native Egyptian understands, and that is, the posses¬ 
 sion and exercise of authority, especially by Europeans; in 
 presence of that he is craven and subjective. 
 
 In support of the idea I have given forth, as to Egypt 
 being the birthplace of the British nation, and consequently 
 its inheritance, I would refer the reader to two remarkable 
 volumes recently published by Gerald Massey entitled, “ The 
 Book of Beginnings/’ in which he gives a comparative voca¬ 
 bulary of about three thousand words still in use in Great 
 Britain, and which are clearly of Egyptian origin. In addi¬ 
 tion to this he gives a vast number of hieroglyphics, names 
 (not even omitting the Deities), customs and folk-lore, still 
 extant amongst us that can be clearly traced to Egyptian 
 sources. Even our nursery rhymes and vernacular slang, 
 out-of-the-way country sports and pastimes, are all traceable 
 to the same fount. The ancient Land of Egypt is the 
 Mother of them all. 
 
 In addition to these there is the mysterious Coffer in the 
 Great Pyramid of Jeezeh, in Egypt, which yields up a Secret 
 that until discovered by Professor Smyth was unknown. It 
 turns out that a British imperial quarter of corn—the standard 
 from time immemorial—is exactly a fourth part of the capacity 
 of this vessel, thus showing that one of our most important 
 standards of measure is brought from Egypt. Many other 
 secrets which this wonderful structure unfolds I shall treat of 
 when writing of this Great Pyramid. I go a step further 
 than the learned Professor who claims our Inheritance in the 
 Great Pyramid, and hold, that Egypt itself is our Inheritance 
 by birthright; and that no violence will be done, except the 
 ousting out of an alien race (now only in nominal possession), 
 by taking to ourselves that which belongs to us, especially as 
 such action on our part could have none other than a benefi¬ 
 cial result to the natives themselves by delivering them from 
 a barbarous rule, and thus give them the opportunity of 
 developing the resources of their country (which now they 
 cannot do), and enjoying the benefits arising therefrom with¬ 
 out fear of molestation and robbery from their cruel and selfish 
 rulers. Nb other nation can put forth claims equal in any 
 respect to our own. At the demise of “ The Sick Man,” 
 
Modern Egypt: The Inheritance of Great Britain. 5 
 
 Egypt must naturally and of necessity revert to Great 
 Britain. 
 
 To my view, there is every probability that ere long 
 Egypt will become part and parcel of the British Empire, 
 under whose fostering care she may once more rise—invigo¬ 
 rated with new life,—and become as of yore a factor in the 
 coterie of nations. 
 
 Viewed from any standpoint, Egypt, with its river, geo¬ 
 graphical position, fertile soil, and industrious people, is a 
 “ Land of Wonders.” If, under its present primitive mode 
 of culture, the land yields so abundantly of cereals and cotton 
 and sugar, what may it not do when British capital and 
 enterprise are brought to bear upon it ? 
 
 As far as we are concerned there is no country in the 
 world so rich in historical associations as Egypt. Its mar¬ 
 vellous Buildings and Monuments—neglected and almost 
 destroyed by an inappreciative and hostile, alien, governing 
 race—testify to the once proud position held by this ancient 
 people, in both the arts and sciences. 
 
 As my object in visiting Egypt was not for the purpose 
 of gathering materials for writing a hand-book, but rather, 
 by a personal inspection of its monuments and localities to 
 obtain a better grasp of the subjects involved in their bearing 
 upon the social and religious status of Christian nations in 
 general and our own in particular, I shall content myself 
 with giving a general view of the country and its monuments 
 as I saw them, and which may aid the reader to better un¬ 
 derstand what will follow respecting the Religion of Ancient 
 Egypt, and our interest in, and connection therewith. With 
 this, I commence at Alexandria, the port where we landed 
 from the good ship Kashgar. 
 
( 6 ) 
 
 II. 
 
 MONUMENTAL EGYPT. 
 
 L ITTLE or nothing now remains of interest to the antiqua¬ 
 rian : its Temples, Colleges, and once renowned Library 
 have all disappeared; but, as Alexandria is so intimately 
 associated with the rise and development of the Christian 
 Religion, I shall again refer to it when treating further on 
 of this subject. The forts are now in ruins, and bear un¬ 
 mistakable evidence of the splendid practice of the British 
 Fleet during the late bombardment. The Grand Square with 
 its onces plendid edifices is now a shapeless mass of ruins, 
 the result of the conflagration by the fanatical Mahommedans. 
 
 From Alexandria, the railway to Cairo passes through the 
 Delta ; and near to Alexandria are the celebrated lines of 
 Kafr Douar, which appeared to be fine specimens of military 
 engineering skill. The Delta is the land lying between the 
 two arms of the Kile, one discharging into the Mediterranean 
 Sea at Damietta, the other at Rosetta. What is thought to 
 be the ancient Land of Goshen lies to the east between the 
 river and Suez Canal. It is in the Delta that cotton is 
 grown, which forms such an important branch of commerce. 
 In consequence of the absence of raised macadamised roads 
 all the traffic is done by means of camels or donkeys. As far 
 as the eye can reach on both sides the railway, the ground 
 (in the proper season) is covered by growing crops, and the 
 large number of trees now growing all over this district helps 
 to draw down the rain which is of more frequent occurrence 
 than in former times. The planting of such a number of 
 trees for this object is due to the sagacity of Mehemet All 
 the founder of the present lvhedival dynasty. 
 
 At a distance of about 120 miles from Alexandria, Cairo, 
 the metropolis, is reached, which bears evidence of French 
 influence in the style of its public and private court residen¬ 
 tial buildings which, as a rule, are fine and imposing. The 
 
Monumental Egypt. 
 
 i 
 
 / 
 
 native quarters, with their Bazaars, are narrow, unclean, and 
 unattractive. The wares for the most part are of European 
 manufacture, amongst which I noticed—and the same applies 
 all through the towns of Egypt—that Manchester or Lan¬ 
 cashire was well represented. What native or Oriental 
 goods I did inspect were poor in quality, colour, and design, 
 and dear in price. 
 
 The mosques and palaces form the principal public build¬ 
 ings. The finest specimen, from an architectural point of 
 view, is the mosque of Sultan Hassan, completed in 1360 
 a.d., at a cost of £600 per day for three years which it took 
 to build, which is now going to decay. The mosque of Mehemet 
 Ali is a fine commanding building situate in the Citadel, 
 which commands the city; and so long as this is garrisoned 
 by British troops there is no fear of a “ Mahommedan rising ” 
 in the city of Cairo. The mosques, internally, are utterly 
 devoid of any ornamentation, excepting in a few instances 
 where texts from the Koran are inscribed on the walls. The 
 walls are whitewashed and the floors covered with matting 
 on which the “ Faithful ” kneel, squat, or prostrate themselves 
 faceward to Mecca. The worshippers are all males, as 
 women are not allowed inside ; the female sex not being of 
 much account in the Mahommedan religion. I found no diffi¬ 
 culty in gaining access to the mosques all through Egypt; of 
 course I had to comply with the requirement (which applies 
 alike to the Faithful and the Unfaithful) to take off shoes, or 
 boots, and leave them at the door while I went inside. 
 Mosques that are supposed to be “ show-places for visitors ” 
 have generally men at the doors, who, for an expected con¬ 
 sideration, supply the visitor with sandals or slippers. It is 
 this “ money consideration ” which forms an important part 
 
 in the attitude of these Mussulmans to their Christian visitors. 
 
 * 
 
 At Boolak, on the river bank, is the celebrated Museum 
 which, thanks to the indefatigable industry of the late Mari- 
 ette Bey, contains the finest collection of Egyptian relics in 
 the world. 
 
 Near Cairo (which was built for a capital by the Arabs in 
 the 10th century) are the Great Pyramids of Jeezeh (of which 
 I shall treat in a special chapter) and also of Sakkara. Be¬ 
 tween these two once stood Heliopolis—the On of the Bible 
 
8 
 
 Egypt: The Land of Wonders. 
 
 —in which was the Grand Temple of the Sun; and also 
 Memphis, the proud capital of ancient Lower Egypt, of 
 which nothing remains on the surface but masses of mounds 
 covered over with potsherds and debris. 
 
 Nothing is now to be seen at Heliopolis but the ruined 
 foundation walls, which are supposed to have encircled the 
 Temple; and the celebrated Obelisk still standing in situ 
 which stood at the entrance to the Temple. The city was 
 seen and described by Strabo, a Greek writer, who visited it 
 about 50 years b.c. 
 
 The Obelisk was reared by Usertesen second king of 
 12th dynasty, (according to Mariette Bey) 2,430 years b.c. 
 It is written on four sides, all alike, and is interpreted thus :— 
 
 “ The IIor of the Sun; 
 
 The Life for those who are born; 
 
 The King of the upper and lower lands ; 
 
 The Lord of the double crown; 
 
 The Life for those who are born: 
 
 The Son of the Sun-God—Ra ! Usertesen, 
 
 The Friend of the Spirits of On, 
 
 Ever-living ! the golden Hor, the good God. 
 
 Keper-ha-ha lias executed this work, 
 
 In the beginning of the 30 years cycle. 
 
 He is the Dispenser of Life, for evermore.” 
 
 Reading this in our day one cannot but be struck, first— 
 with the astounding audacity of the man, who claims to be a 
 God and the “ dispenser of life” to mortals; and, second— 
 with the craven servility of a people who could and would 
 tolerate such a blasphemous assumption of prerogatives, that 
 belong to the Great Creator alone. The infallibility of His 
 Holiness, the Dope, is small in comparison with the claim of 
 11 is Majesty Usertesen I. 
 
 At Cairo, the steamer which runs up the river for GOO 
 miles, is taken. It calls at the principal places of interest 
 and gives time for a visit to the monuments; and to those 
 who cannot afford the time or luxury of a dahabeeveli 
 (which is a sailing vessel specially fitted up for the purpose) a 
 trip by these river steamers, which take twenty-one days for 
 the return trip from Cairo to Assuan and back, will be found 
 to be most interesting and enjoyable. As this was my route 
 
9 
 
 Monumental Egypt. 
 
 I propose to take the places and objects as they come in due 
 order, reserving the Pyramids of Jeezeh till last. 
 
 At the apex of the Delta the river is hemmed in between 
 two parallel ranges of mountains which run a distance of GOO 
 miles southward of Cairo. These mountains are mainly 
 limestone or sandstone; bald, sterile, and utterly destitute 
 of any vegetation. They are tolerably uniform in height, 
 (which reaches no great altitude), and form barriers for the 
 Libyan Desert on the western, and Arabian Desert on the 
 eastern side. 
 
 Excepting the Delta already described, Egypt is a narrow 
 strip of valley land between the two mountain ranges varying 
 in width from two to ten miles. The “ Land of Egypt ” is 
 really formed of mud deposit which is the debris of the 
 Abyssinian mountains, and which is left by the annual inun¬ 
 dation of the river. This is the source of Egypt’s greatness 
 as a food-producing country, its fertility being such that little 
 or no artificial manuring is required. 
 
 The “River of Egypt” is the life of Egypt, both as the 
 beverage for its inhabitants, and for irrigation of the land. 
 For the latter purpose it is raised, chiefly by hand labour, to 
 the top of the banks into a series of small hand-made canals 
 enclosing an area of nine square yards, which, when full, are 
 cut and the water flows in and covers the surface area. This, 
 of course, is for irrigating the growing crops which are sown 
 after the inundation is over. When it is known that this 
 process is applied to nearly all the land surface of Egypt 
 some idea may be formed of the labour required. 
 
 The River is unique and is a wonder in itself. Perhaps, 
 with one exception, it is the longest in the world, flowing 
 from the centre of Africa to the Mediterranean Sea, a distance 
 of nearly 3,500 miles. For 1,800 miles it flows in one 
 unbroken stream without an affluent or feeder. On the banks, 
 and at a short distance therefrom, are built the towns and vil¬ 
 lages which are simply a number of houses made of sun-dried 
 bricks intersected by mud lanes without any regard to regu¬ 
 larity. Sanitary arrangements are non est, and in constructing 
 a house “ every man seems to do that which is right in his 
 own eyes.” The domiciles, like the clothing of the natives 
 (fellaheen), are simple and poor. Blue dyed cotton forms the 
 
 c 
 
10 
 
 Egypt: The Land of Wonders. 
 
 garments of all except the better class, who adopt the Euro¬ 
 pean style. 
 
 To the South of Egypt, at Philse, Nubia begins, which 
 is inhabited by a different, and as some think, a superior 
 race. Nubia forms a part of ancient Ethiopia which was 
 once a well-populated country, and which was so powerful as 
 actually to be the conqueror of Egypt and supplied one or 
 more of its dynasties of kings. The decadence of Ethiopia 
 dates from about 1,800 years b.c. (the exact time is unknown), 
 and arose from a catastrophe by the sweeping away of some 
 rocks at Silsilis (forty miles north of Philse) that formed a 
 natural dam for the river. Prior to that event, according to 
 a monument erected by Amenhotep, at Semneli, in Nubia, 
 the river rose during the inundation twenty-seven feet above 
 its present highest rise. This meant that Ethiopia, like 
 Egypt, shared in the benefits of the annual inundation of the 
 river, but which, after the catastrophe spoken of, ceased to 
 overflow, as the level of the land is now above the rise of the 
 stream. As a consequence of this Ethiopia is now little 
 better than a desert and barren waste. 
 
 South-west of Nubia is the Soudan which is receiving 
 much public attention from the trouble caused to the Egyp¬ 
 tian Government by a man called “ the False Prophet,” but 
 who himself claims to be the Prophet whom the Great 
 Prophet prophesied “ should come after and be like unto 
 himself.” 
 
 It is noteworthy that just at the present epoch, when there 
 are so many competing “ Messiahs ”—all claiming to be spe¬ 
 cially called of God, and to have special messages from God 
 to mankind—Egypt should furnish its quota. There is a 
 rival to the Mahommedan claimant in the Soudan, now 
 residing near Tunis; and who, according to trustworthy 
 reports, appears to fulfil the conditions, which either by 
 tradition or writings, the Great Prophet said would be the 
 characteristics of his successor in the “ latter times.” 
 
 Commencing at Cairo; the first place of interest is 
 Sakkara,* on the west bank of the river, about twelve 
 miles from Cairo. It is the landing place for visiting the 
 
 * It must be noted here that the names given to towns, or localities, are Arab, and 
 not the old Egyptian names. 
 
Monumental Egypt. 
 
 11 
 
 Tombs and the Sakkara Pyramids. Near here is the site 
 of what was once Memphis, the great Capital of Egypt in 
 the most ancient times. 
 
 Memphis was founded by the kings of the earliest dynas¬ 
 ties, and at the time the Pyramids were built was a 
 flourishing city, and continued so through all the vicissitudes 
 of the country down to the Ptolemaic period; but Strabo, 
 who visited it about 50 years b.c. speaks of it as almost 
 deserted. 
 
 About 800 years ago it was seen and described by Abd¬ 
 el-Latyf, * an Arab traveller and historian, who says, “ In 
 spite of the lapse of four thousand years and even more, 
 which must have added to so many other causes of destruc¬ 
 tion, her ruins still offer to the eye of the spectator an 
 assemblage of wonders which astonish the mind, and which 
 the most gifted writer would find it impossible to describe. 
 The more one contemplates this city, the more does the 
 admiration she inspires increase, and each successive visit 
 becomes a fresh cause of wonder and delight.” And again, 
 “ As for the figures of idols which are found among the ruins, 
 whether as regards their number or their enormous magni¬ 
 tude, it is something that baffles description, and of which 
 one can hardly convey any idea; but what is still more wor¬ 
 thy of admiration, is the precision of their forms, the accuracy 
 of their proportions, and their great resemblance to nature.” 
 
 Such were the features that the ruins of Memphis presented 
 eight centuries ago; but now, at the present time, 1 was eye 
 witness, and can testify that nothing above ground is to be 
 seeii. The sand of the Libyan Desert has covered over even 
 the ruins, as with a pall, and. nothing now meets the eye but 
 a vast number of mounds stretching away for miles covered 
 over with potsherds, and here and there the remains of a few 
 foundation wall stones. 
 
 In its glory Memphis must have been a fine city, several 
 miles long, lying between the Pyramids of Jeezeli and Sak¬ 
 kara, which, for ages, formed the great Northern and Southern 
 Necropolises of the city. There were many temples in Mem¬ 
 phis ; but the principal one was the Grand Temple dedicated 
 to Ptah, (the first of the Memphite Trinity) who maintained 
 
 * See Mariette Bey, “Monuments of Egypt,” p, tW. 
 
12 
 
 Egypt: The Land of Wonders. 
 
 his supremacy all through; although we find that Amasis, 
 (26th dyn.) built a magnificent temple to Isis, the second 
 (Goddess) of the Osirian Trinity. Diodorus, a Greek historian 
 who visited it about the commencement of the Christian era, 
 says, that although the palaces were ruined and deserted, yet 
 the temples were kept up in the former style of magnificence. 
 The capital having been removed from Memphis to Alexan¬ 
 dria, during the Ptolemaic dynasty which lasted some 300 
 years, would account for the ruined palaces. 
 
 Numerous excavations have been made by the late Mariette 
 Bey which have brought to light many interesting remains, 
 but which are most difficult to preserve on account of the 
 sand which soon encroaches and covers up what had been 
 exposed to view, and of these I shall speak shortly. 
 
 On this plateau there are the remains of about seventy 
 pyramids, some of them of great size, dating from King 
 Seneferoo (3rd dyn.) down to Amenemlia III. (12th dyn.). 
 It is now known that nearly every king, from Seneferoo 
 to end of 6th dynasty, built a pyramid. The most striking 
 amongst them is one that is known as the Step Pyramid, 
 which is diverse from all others, as it is built in layers, or steps, 
 and not filled in so as to form smooth sides, like the rest. 
 Its height is now about 200 feet, and is supposed to be the 
 oldest building in Egypt, if not in the world, from the fact 
 that when recently opened the name of one of the kings of the 
 earliest dynasty was found inscribed on the walls. 
 
 There can be no question that all these pyramids, (per¬ 
 chance excepting the Great Pyramid of Jeezeh) were colossal 
 mausoleums; as in most that have been opened—and not 
 previously rifled—-sarcophagi and mummies were found. 
 They enclosed the mummified bodies of the kings of Egypt, 
 and formed the chief ornaments of the vast Necropolis, round 
 which clustered the tombs of the notables and wealthy of 
 
 V 
 
 their day. The pyramidal shape was the best to withstand 
 the effects of time, and as the kings were supposed to be the 
 most precious and sacred of mortals, all that human skill and 
 power could devise was done to preserve these remains from 
 exposure or desecration. So well adapted were they for this 
 purpose, that although thousands of years have elapsed since 
 their construction yet the buildings remain; and but for the 
 
Monumental Egypt. 
 
 13 
 
 greed and rapacity of various conquering races who from 
 time to time overran Egypt,—and worse than all from the 
 Arabs who have pillaged these tombs for the sake of the 
 treasures they contained—they would now, but for these 
 causes, have maintained their original structural form. 
 
 Amongst the private tombs are two which possess great 
 interest, both on account of their antiquity—dating from the 
 Old Empire—and because of the freshness and vividness of 
 their sculptured walls. These two tombs were the resting 
 places for the bodies of personages named Till (who was 
 a priest under the 5th dynasty) and Ptah-Hotep, both 
 of whom in life occupied a high social position. There 
 are no Deities sculptured on these walls, and very little of a 
 solemn or religious character. The defunct is represented as 
 he was in earth life, as if he were enjoying all the good things 
 of this world. Feasting, dancing and merry-making, varied 
 with sporting and fishing scenes, agricultural and industrial 
 employments, (even boat-building is described),—all portray, 
 with a vividness that cannot be mistaken, the history and 
 employments of “ well to do ” men of that bygone age. They 
 seem to have led, what most men call, happy and prosperous 
 lives, and lived to a good old age surrounded by a numerous 
 family and servants. 
 
 The tombs were commenced during the life-time of these 
 men who doubtless would take care to make them as little 
 doleful as possible; although in one case the defunct is 
 shewn standing on a boat, and watching the removal of his 
 own mummified body. This one scene opens out an interest¬ 
 ing question, and lias a direct bearing on the ancient belief 
 in a continued consciousness beyond the grave. It reads like 
 an anticipation of what is now given by such numbers of 
 tual Beings, who declare (through mediumistic sensitives) 
 that they have actually witnessed their own physical body 
 and its removal after their real selves had abandoned it. 
 
 In the tomb of Ptah-Hotep, sculptured on the western 
 wall, is a scene showing the defunct seated, and before him 
 passes a procession of servants who bring their offerings and 
 present them to him as though he were bodily present to 
 receive them. At the head of the procession are the priests 
 who chant sacred hymns. Ptah-Hotep himself is accepting 
 
14 
 
 Ecji/pi: The Land of Wonders. 
 
 the gifts, and is shown carrying a vase to his lips containing 
 a fluid which forms par excellence the chief funereal gift. 
 
 Such scenes as these, and many others that I saw, coupled 
 with the construction of the tombs and other circumstances, 
 leave no doubt on my mind that the Egyptians from the 
 earliest times not only firmly believed in “ Spirit return,” but 
 actually practised the means used to bring about Spirit-com¬ 
 munion. To them it was a reality ; and unless this practice 
 be admitted much will remain mysterious and unknown, but 
 as I shall treat further on of this subject, concerning Magic 
 and Magicians, I forbear to say more here. It were idle 
 and foolish to dismiss this subject as a mere superstition and 
 void of any tangible base, for everything connected with 
 Temple worship, and life and death scenes portrayed on 
 the walls of the tombs, from one end of Egypt to the other, 
 one and all point to the Spiritualistic solution as the only one 
 which will meet the facts of the case. On the walls of the 
 chambers which contained the mummies are selections, or 
 texts, from the Ritual, or “ Book of the Dead,” thus proving 
 a very great antiquity for the Egyptian Scriptures. 
 
 Amongst the many temples at Memphis not the least 
 interesting and important was the Grand Temple of Serapis. 
 This temple was a vast and magnificent structure approached 
 through an avenue of sphinxes, of which though buried with 
 sand many still remain in situ. This temple was the palace, 
 or residence, of the “ Sacred Bull,” which was worshipped, 
 and supposed by the ignorant and uninitiated to be an incarna¬ 
 tion of the deity Ptali, which later on was thought to be an 
 embodiment of Osiris as well, hence it was called Ptah-Sochar- 
 Osiris ; and latest of all Osor-Apis, that is, the embodiment 
 of Osiris ; hence came the Greek name Serapis. Not much of 
 the temple remains, but the late Mariette Bey was successful 
 in discovering the mausoleum, or burial place of these Bulls, 
 which is known as the Serapeum. .V vast number of stelae 
 were found in this subterranean tomb which have thrown 
 much light upon Egyptian history and religion. These stelae 
 were tablets with recorded inscriptions, and seem to have 
 been a kind of votive offerings to the spirit—not of the dead 
 bulls, as such, but to the Divine Spirit—which was sup¬ 
 posed to animate, and be incarnate successively in, these animals. 
 
Monumental Egypt. 
 
 . o 
 
 The first gallery of this vast Apis tomb was over GOO feet 
 long, with chambers cut out of the solid rock, in which were 
 deposited the sarcophagi, each one containing the mummified 
 body of the defunct Bull. Some of these are made of polished 
 granite, and covered with hieroglyphs inside and outside. 
 They are cut out of one block, and with the lid weigh over 
 sixty tons. 
 
 The mausoleum is divided into three distinct parts. The 
 first and most ancient part was constructed by Amenoph III., 
 (18th dyn.) and contained the bodies of the Bulls from his 
 time to the end of the 20th dynasty, say about 400 years. 
 The second part comprises the tombs of the Bulls from 
 the time of Sheshonk I. (22nd dyn.) down to that of Tali- 
 raka , last king of 25th dynasty, extending, say, for 260 
 years. The third part is the place of interment from the 
 reign of Psammetichus G50 b.c. down to the time of the 
 later Ptolemies , about 50 b.c. The magnitude of this vast 
 tomb may be realized from the fact, that this gallery extends 
 some twelve hundred feet. 
 
 It is thus seen that the Bull worship lasted 1,500 years at 
 least, and proves what a hold it had on the people of Lower 
 Egypt. It does not appear to have spread very far south¬ 
 ward, or into Upper Egypt, as we find that other animals, 
 such as the crocodile—the mummified bodies of which are 
 found in vast numbers at Manlafoot, a distance of 180 miles 
 south from Memphis—were worshipped. 
 
 It is extremely difficult for us, in our time, to realize such 
 a low state of mentality, as that intelligent human beings 
 should bow down to animals, as representing a higher form of 
 divine manifestation than the human form. Judging from 
 what I saw in more ancient tombs in the Jeezeh Necropolis, 
 I take this as indicative of a declension from a prior and 
 simpler form; and this shows the weakness and the strength 
 of the priestly power, which, for the sake of self-emolument 
 and lust of domination, botli spiritual and temporal, could and 
 did perpetuate such a degrading system. Not until the 
 human mind becomes sufficiently enlightened to take spiritual 
 power into its own custody, will men and women cease to be 
 the slaves of priest-despots. The signs of this awakening or 
 as I prefer to call it, the evidence of another and higher 
 
Egypt: The Land of Wonders. 
 
 16 
 
 development of humanity at large, is sufficiently clear to the 
 prophetic eye, and the permeation of this to the vast num¬ 
 bers of the human race is now merely a question of time. 
 The remains of this animal worship still exist in India under 
 the auspices of an arrogant priesthood. There seems to have 
 been communication between Egypt and India from very 
 ancient times; and strange to say the Egyptians always 
 maintained they were the elder race of the two. 
 
 Beni Hass an, 180 miles from Cairo, is on the east side of 
 the river; and here commences a different and perhaps a 
 more ancient kind of tomb. The tombs are cut out of the 
 scarp of the rock, and were approached by roads from the 
 water’s edge. They date from 3,000 b.c. (according to 
 Mariette Bey). These tombs, like all of the earlier dates, 
 are constructed on one principle. They consist, first, of a 
 large chamber, in which the friends of the defunct were accus¬ 
 tomed to meet, and on certain specified occasions brought 
 offerings, laying them on the table—the prototype of the 
 Christian’s “ Lord’s Table, or altar,”—and, in my opinion, to 
 hold communion with the “ spirits of the dead.” The second 
 part was a shaft—sometimes vertical and in others slanting, 
 at the bottom of which in a chamber made for the purpose 
 was placed the sarcophagus containing the mummy. This 
 latter vault or chamber constituted the third part. 
 
 There are two which are of more interest than the rest. 
 One belonged to a soldier called Ameni-Amenemha, a general 
 of infantry, under Usertesen (12th dyn.) whose son accom¬ 
 panied him on his military exploits. He was also governor 
 of the province of Sail, and according to the inscriptions on 
 the walls, which are coloured and still maintain their freshness, 
 he was not unmindful to state that he had merited the appro¬ 
 bation of his sovereign. In all such cases the Egyptian 
 defuncts had invariably a good word to say of themselves. 
 
 The other tomb belonged to Noum-Hotep, which is richly 
 decorated with inscriptions that give a history of his life. He 
 tells us that he was governor of the province of Sail, and 
 specifies his good deeds (the bad ones are not enumerated) : 
 that he had honoured the Gods, had been charitable to the 
 poor, had been most liberal in his gifts to the temples, which 
 means in his subscriptions to the priests, and various schemes 
 
Monumental Egypt. 
 
 17 
 
 of his clay. Other scenes are depicted shewing episodes in 
 his life, pertaining to his civil and military offices. The 
 inscription * contained in this tomb lias been translated by 
 Dr. Birch, of the British Museum, and the following are 
 extracts :— 
 
 “ By the decree proceeding from the mouth of the sanctity 
 of the Horus, the Second-born, the Lord of Diadems ; the 
 Second-born, the Golden Hawk, the King of the South and 
 North, Rasatetpar , Son of the Sun, Amenemlia (first king 
 of 12tli clyn.), Giver of Life ; established and strong like the 
 sun for ever. He appointed me to be the hereditary chief of 
 the lands of the East, in Mena-Xufu, (where Mini eh now 
 stands). 
 
 “ I adorned Mena-Xufu. I was making it to be provided 
 with all things. I caused the name of my father to prosper. 
 I completed the existing temples of the Ka.*j~ I ordered the 
 sepulchral offerings of bread, beer, cattle, fowl, in all the 
 festivals of Karneter.” (Here follows the enumeration of the 
 festivals, amongst them one devoted to the five intercalary 
 days, same as the five days of the Christian carnival observed 
 to this time.) “ I was more favoured in the palace than any 
 other courtier. I paid my court by touching the forehead in 
 the homage. J I was worthy of the sanctity of the King, the 
 honoured of those around him, favoured in the presence of his 
 courtiers, the hereditary chief, and a devoted man.” 
 
 Thence follows a description as to the division and valua¬ 
 tions of lands, and what he had done for the city and its 
 embellishments. The five day’s feast has a great interest, as 
 it shows that in that long back period the Egyptians knew 
 the length of the year, which was divided into twelve months 
 of thirty days each, and five days added at the end. 
 
 There is an inscription lately discovered by Mariette Bey, 
 dating from the time of the 6th dynasty, by a notable named 
 Una, who appears to have served under three kings, which 
 throws light upon the early Egyptian history, and indicates 
 the abject servility of even high dignitaries to royalty ; also 
 that the Osirian religion was then in vogue and in full vigour. 
 
 * Records of the Past, Vol. xii., p. 68. 
 
 f These are the four Genii that play such an important part in the Judgment 
 scenes of Osiris. 
 
 % Same as is done in our country to this day by servants of the aristocracy. 
 
 D 
 
IS 
 
 Egypt: The Land of Wonders. 
 
 Una tells 11 s that by the first king, Teta (first king of 6 th 
 dyn., 3,000 b.c.), he was made Sacred Scribe. Under the 
 second king, Pepi, he was raised to the dignity of Royal 
 Scribe and Priest of the King's Pyramid; and for other im¬ 
 portant sendees was made Private Secretary to Royalty. 
 This inscription makes the first reference to negroes. It reads 
 thus :— 
 
 “ In setting me up as Chief, I also made His Majesty 
 satisfied above all things. There was not any royal scribe, 
 magistrate, or chief there, except me alone, so greatly to the 
 contentment of the heart of His Majesty.” 
 
 Una was made chief of an army, with “ numerous ten 
 thousands of negroes,” and drilled them. It was by means 
 of this force that he successfully subdued a revolt of the 
 Herusa, (the Arab tribes of the Eastern Desert between the 
 Kile and Red Sea). 
 
 Under Merenra , the third king, whom Una calls the 
 “ Divine Ruler,” he was sent to fetch granite doorways, 
 lintels, Ac., for the King's Pyramid, taking for the purpose 
 twelve boats and one vessel for the troops. This was “ the 
 first war vessel that ever went south to Abu (Elephantine) in 
 the days of any kings.” Una was also an engineer; for he 
 tells us that he constructed four docks by order of his “ Divine 
 Lord.” He built an edifice at these docks, dedicated to “ the 
 spirits of the King Merenra , the Ever-Living.” 
 
 LTia finishes off with this eulogium of himself:— 
 
 “ I was the beloved of (the king’s) father, the praised of 
 his mother, the Great Chief, the delight of his brethren, the 
 Ruler and Governor of the South. The truly devoted to 
 Osiris was I.” 
 
 It is at Beni-Hassan that we get the first glimpse of the 
 funereal conventionality, with its procession boat and the ferry¬ 
 ing across the river, Ac., Ac. The city for which these tombs 
 were the necropolis was on the opposite side of the river, on 
 the banks of which the funeral cortege was formed. One 
 boat—like our hearse—was exclusively used for the mummy; 
 the rest were used for the friends of the defunct. 
 
 AVe may now quite understand why—even to our own 
 times—the river of death, the dividing line between the pre¬ 
 sent and future worlds, forms such a part of our religious 
 training and thought. It came with us from Egypt. How 
 
Monumental Egypt. 
 
 19 
 
 few know that when the religious fervour is exalted by the 
 singing of hymns, such as “ Shall we gather at the River ? ” 
 they are perpetuating chants that were used while liter ally 
 “ gathering at the river” to escort the remains of the loved 
 ones across, thousands of years ago. This fact strongly cor¬ 
 roborates my view T of our Egyptian national origin. 
 
 Ascending the river, on each side are the remains of 
 covered mounds, marking the sites of once important cities, 
 with tombs belonging to very .early dynasties. Some, 
 however, are of the Christian era, and the paintings on the 
 walls represent many New Testament subjects, and date, 
 probably, from the 6th century, a.d. At Dayren-Nakhl is 
 a tomb of Thoth-Hotep, a military man and “ friend of the 
 king,” Usertesen (12th dyn.) in whose reign he lived. In 
 this tomb is represented the “ Colossus on a sledge,” and 
 shows how these great monoliths were moved from place to 
 place by means of rollers, and ropes pulled by 172 men in 4 
 rows of 43 each. These men were undoubtedly unfortunate 
 captives taken in war, and condemned to this and other lands 
 of menial labour. 
 
 At Sebayda are some ancient tombs dating from the time 
 of the 4th dynasty, in which Osiris is styled “ Lord of the 
 Land of Tat,” which is represented by the figure called Tat, 
 recognised as the emblem of stability. This evidences the 
 antiquity of the Osirian worship. 
 
 At Tel-el-Amarna, 200 miles from Cairo, are some 
 interesting tombs, pertaining to the time of Amenoph IV. 
 (18th dyn.) It was he who built a city near this spot (the 
 ruins of which still exist, but buried in sand), and endeavoured 
 to make it the capital of Egypt. He was known as the great 
 heretic, for he introduced a new form of worship, substituting 
 for Ammon—the Great God of Thebes—another called Aten, 
 a Semetic deity, represented by a radiating solar disc. He 
 removed as many as possible of the then existing representa¬ 
 tions of Ammon; but his successors reverted back again to 
 the older form of worship, and Thebes gained a greater power 
 than ever; for so opposed were the following kings that they 
 in their turn erased and defaced all they could of the monu¬ 
 ments reared by the great heresiarcli, and to such an extent 
 was this carried that Sethi I. (third king who succeeded him) 
 does not mention him in his “ Tablet of Ancestors” of Kings. 
 
20 
 
 Egypt: The Land of Wonders . 
 
 Abydus, 370 miles, about the centre of Egypt, is on the 
 west side of the river, some miles distant therefrom. It is 
 the ancient This or Thinis, and is the supposed birth-place of 
 Menes , the first king of all Egypt, and the supposed burial- 
 place of the great Osiris. The necropolis is of large extent, 
 as it was a favourite burial-place for all the noble and wealthy 
 who could afford to be carried there, in order that “ they 
 might repose near to their beloved Osiris.” The tombs date 
 from the 6th to the 13th dynasty, ranging (according to Mari- 
 ette Bey) from 3,700 to 2,800 b.c. 
 
 At Abydus is the first temple in Upper Egypt, now to be 
 seen. There are two temples dedicated to Osiris ; the largest 
 and most complete built by Sethi I. (19th dyn., about 1,450 
 b.c.). The sculptures on the walls—done in low relief—are 
 very beautiful and fresh, executed by Hi, who was sculptor- 
 in-chief to His Majesty Sethi I. 
 
 I noticed one peculiarity in the construction of this grand 
 temple. Instead of one shekinah there were seven , arched 
 over, and containing sculptures representing both the Theban 
 and the older Triad of Divinities, showing that Sethi , who 
 was an Ammon worshipper, judged it expedient to defer to 
 the wishes of the people of Abydus, who were Osirian wor¬ 
 shippers. My opinion is shared by my travelling companion 
 who is an art-critic, that these seven shrines were in existence 
 before the present building was erected, and that they were 
 incorporated by Sethi in his temple : and the same applies to 
 other temples that I saw. 
 
 In all the temples it is the King who forms the hero of the 
 tale that is told on the walls. The subjects depicted are as a 
 rule the King offering presents to one or more of the Gods— 
 generally on the eve of some military or naval expedition— 
 and the supposed answer of the God to the King’s supplica¬ 
 tion. In all cases so recorded the response is favourable, and 
 success crowns the expedition. The walls are covered with 
 scenes descriptive of his victories, and with written details of 
 battles fought, men slain, prisoners and trophies obtained, and 
 the like. Of course, like eminent soldier kings and emperors 
 of modern times, defeats and non-success are unrecorded ; as 
 like Napoleon’s Arch of Triumph in Paris, one may look in 
 vain amongst his list of victories for Waterloo ! so here we 
 
•PORTRAIT OF SETHI I. 
 
 (19th dynasty.) 
 
 On the wall of Temple at Abydus. 
 
 From a Photograph by P. Sebah. 
 

 
 8F T it 
 
 l; ir 
 
 
 r. t ' 
 
 V. p 5 v 
 
 ■ U 
 
 m 
 
 ■LUfu-i 
 
Mon ?miental Egj/pt. 
 
 21 
 
 may look in vain for tlie record of defeats and disasters, of 
 which it is well known there were plenty. 
 
 One of the most interesting discoveries brought to light by 
 the excavations of the late Mariette Bey (for nearly the whole 
 of this magnificent temple was buried in sand till a few years 
 back) was a chamber, on the walls of which are sculptured 
 the cartouches, or ovals, with the names of 75 kings who 
 had preceded Sethi I. on the throne of Egypt. This dis¬ 
 covery is of immense importance, as it helps to determine 
 the chronology, which is yet “ an open question ” amongst 
 Egyptologists. The excavations are still in progress, and 
 when complete one of the most interesting and magnificent 
 temples of ancient times will be exposed to view. 
 
 On the walls of the temple built by Setlii, is sculptured 
 a fine portrait of himself, offering to Osiris a small gilded 
 statuette of Ma, tlm Goddess of Justice ; which is one of the 
 finest specimens Egypt of the sculptor’s art. The illus¬ 
 tration is an exact copy of this, which may be regarded as a 
 portrait of the great king (Sethi /.). Just above the figure is 
 shewn the two cartouches or ovals, containing the King’s 
 names ; to the right of these is the winged hawk, repre¬ 
 senting the Goddess Nut. The outspread wings represent 
 the celestial vault or primordial space. This Goddess Nut 
 is seen on some of the' most ancient tombs, coffins and 
 tablets, and which will be clearly elucidated further on. 
 On the altar is laid the lotus flower, an offering to the same 
 Deity, Osiris. This flower forms a most important part in 
 all funereal, and king-priestly offerings. It is a self-gener¬ 
 ating flower, and thus is a beautiful and expressive symbol of 
 the life principle in the human organism, which reproduces 
 itself in continuous and more beautiful forms ; but this will 
 be referred to in a following chapter. 
 
 On another part of the temple Raineses II. is shewn pre¬ 
 senting as an offering a gilded statuette of himself. This 
 evidently is an earnest or foreshadowing of his own deifi¬ 
 cation, anticipating his advent among the Deities, and when 
 lie himself expects to receive the adorations of his subjects as 
 —a God ! 
 
 Denderah, on the west bank of the river, is GO miles 
 south of Abydus, and 425 miles from Cairo. 
 
99 
 
 Egypt: The Land of Wonders. 
 
 This temple dedicated to Hathor, a later form of Isis, 
 is one of the best-preserved and most modern and import¬ 
 ant, in many respects, of the Egyptian temples. It was 
 commenced by the last of the Ptolemies , and completed 
 by the Homan Emperor Tiberius; or in other words at 
 the commencement of the Christian era. It is literally cov¬ 
 ered with sculptured forms and hieroglyphs inside and 
 outside. This, like most of the other temples, is built with 
 three main divisions. First, a large open court (sometimes it 
 has columns and covered over as in the present case); then 
 a second court, always covered over, and the roof sup- 
 ported by handsome columns; and finally, the third or 
 inmost shrine, or “ Holy of Holies ”—in which were de¬ 
 posited the sacred Barks, or Arks, containing the sacred 
 emblems dedicated to the presiding Deity of the temple. On 
 high festival days, staves were put through rings on the 
 sides, and they were carried in procession by the priests, in 
 the same manner as the Levites, or priests, carried the 
 Israelitish Ark of the Covenant. 
 
 On one of the walls is sculptured a “ calendar,” giving the 
 names and dates of the festivals. One of their principal 
 feasts was the New Year Festival (our July 20th), which 
 marked the heliacal rising of the bright star Sirius , i.e., when 
 it appeared on the eastern horizon at the same time as the 
 sun. 
 
 There is one remarkable fact connected with the temple 
 shrine—which is a complete building of itself, and in my 
 opinion of much older date than the other parts—it is, that 
 all the royal ovals, or the names which would have told of 
 the original builders, or kings, have been carefully obliterated, 
 and they are all left blank; which fact appears to sustain 
 my view, that many of the comparatively modern temples are 
 built over and incorporate older existing shrines or temples. 
 There is a vase (No. 333) in the Louvre, bearing this inscrip¬ 
 tion : “ The King of Upper and Lower Egypt, Pepi , Son of 
 llathor , Lady of Deader ah , the Horus, beloved of the two 
 countries; the Lord of the double crowns ; loving his people.” 
 
 This shows that there was either a shrine or temple existing 
 at Denderah so early as the time of Pepi , a king of the 6th 
 dynasty, about 3,000 b.c. (according to Brusch). It is only 
 
23 
 
 Monumental Egypt. 
 
 on the walls of this (to my view, ancient) shrine that the ovals 
 or cartouches containing the royal names have been erased, 
 and that by skilful workmen, for they are very neatly done. 
 It is difficult to account for these erasures on any other hypo¬ 
 thesis, than that the Ptolemies , or their successors, wished the 
 idea to be formed that it was all one building. 
 
 Ascending a long flight of stairs on the left of the temple, 
 we come to the beautiful small temple, or “ chapel of Osiris,” 
 in which I saw a series of sculptured slabs delineating the 
 death, resurrection, ascension, and glorification of Osiris, who 
 came down from heaven, took the form of man, was slain by 
 wicked hands, rose again from the tomb, and ascended into 
 heaven where he became the great Judge of quick and dead. 
 These scenes are shewn with a meaning that cannot be mis¬ 
 understood. 
 
 Except that this Osirian conception long antedated the 
 building of this temple, one might think that the subject was 
 taken from the Gospel narrative of Jesus Christ, so near does 
 it run parallel to the main episodes recorded therein. On the 
 ceiling of this beautiful little chapel is a painting representing 
 the rising star Sirius with the sun, which has an intimate 
 connection with Isis and Osiris, which will be noticed in 
 following pages. 
 
 A little to the south-west of the great temple is a smaller 
 temple dedicated to “ Isis and Horus,” or as Catholics would 
 term “ the Virgin and Jesus.” The main figure sculptured 
 on the walls is “ Isis with the young Child ” on her knee, 
 receiving congratulations from a number of mothers with their 
 male children ; and outside on the walls of the corridor is 
 shewn Typhon—or the Evil One—waiting to destroy them. 
 
 In the sanctuary the King is shewn in the presence of the 
 Goddess Isis, to whom he offers a small feminine statue of 
 Ma, the Goddess, crowned with a feather—the emblem of 
 Truth,—and he approaches the seated Goddess saying : “ 0 
 Goddess! I offer to Thee Truth : for Truth is Thy own 
 work ; and Thou art Truth itself.” 
 
 About some 15 miles south of Denderah we come to Kobt, 
 or Koft, which at one time must have been an important 
 place, for its ancient name was Coptos, which was applied to 
 the whole of Egypt. It was at Coptos that the scene of a 
 
24 
 
 Egypt: The Land of Wonders. 
 
 very strange “ Gliost story ” was laid, which is interpreted 
 from a papyrus in the Boolak Museum, by Dr. Bruscli.* It 
 is entitled “ The Tale of Setnau,” who in earth life w~as sup¬ 
 posed to have been one of the numerous sons of King Raineses 
 II. (19th dyn.). 
 
 The story recounts scenes and conversations in the w'orld 
 of spirits, which turns upon the experiences of some of them 
 while endeavouring to discover their own mummified bodies, 
 and which appear to have been successful. The spirit Aliura 
 relates the manner of her death, together with that of her 
 son, who were both drowned in the Kile while going from 
 Memphis to Coptos. Her husband’s brother soon joined her 
 in the spirit world; and by his instrumentality she Avas able 
 to return to earth, and appearing to the King at Memphis, 
 she w~as able to follow the commission appointed to search for 
 the mummies in Coptos necropolis, and witnessed the cere¬ 
 mony of the funereal rites performed over the bodies. Setnau 
 is one of the principals engaged, and though a spiritual 
 being resident in the interior realm immediately contiguous 
 to the physical plane, yet he was evidently not delivered or 
 freed from his animal propensities, and exjDeriences connected 
 with the same are related with great plainness. 
 
 The story is delineated by one who w T as evidently a clair¬ 
 voyant, and it is so far interesting that it throws light upon 
 the Egyptian beliefs of that day in spiritual phenomena, and 
 no doubt this intromission into the world of spirits, reveals the 
 restless condition of many who were endeavouring to regain 
 the consciousness of their past earth life. 
 
 Luxor, 4G4 miles from Cairo, is the landing place for 
 Thebes, the ancient capital of Lower Egypt, which spread 
 out on both sides the river. Bound and near Luxor, as well 
 as on the opposite side of the river, there cluster the remains 
 of many temples and palaces, many of which have been 
 rased, and only the foundations remain to tell the tale of a 
 former splendour and greatness; but those that remain are 
 the most extensive in Egypt. 
 
 Thebes, when in its prime, must have been a magnificent 
 city, as it was the scat of government and capital of the 
 country under the most warlike and successful of her Sove- 
 
 * Records of the Past, Vol. 4, i>. 129. 
 
Monumental Egypt . 
 
 25 
 
 reigns. It assumed some importance under the kings of the 
 12tli and 18th dynasties, and maintained its supremacy for 
 about 200 years. After that time it succumbed along with 
 the rest of Egypt to foreign concpierors who held sway for 
 several centuries, and during whose rule the native rulers at 
 Thebes were either extinct or mere tributaries ; in any case, 
 they were not recognised as kings. It was Aahmes, the. 
 founder of the 18tli dynasty, who successfully revolted against 
 the Myksos, or Shepherd Kings, and drove them out of Egypt. 
 This dynasty (the 18th) included the Thothmeses and 
 Amenliophs, under whose rule, and that of the following—the 
 19tli, under the two Sethi s and Raineses' —Egypt rose to 
 the zenith of its power and influence as a nation. 
 
 Thebes was their capital, which dominated Memphis, and 
 the other capitals of former dynasties in Lower Egypt; 
 and all that wealth, with encouragement of art could do, was 
 lavished with unsparing hand upon the Southern Metropolis. 
 This prosperity lasted about GOO years, until Egypt was con- 
 cpiered and overrun by the Assyrians, about 1,000 b.c., from 
 which time it declined, and never again recovered its metro¬ 
 politan supremacy. It however maintained a semi-indepen¬ 
 dent position, seeing that it was strong enough to hold out 
 and withstand a three years’ siege by the 8th Ptolemy 
 (.Lathyrus ), from which it would appear that there was a 
 powerful native element still existing in Upper Egypt, and 
 which was restive under the Greek dynasty. This would be 
 about 100 b.c. This rebellion cost the city its life ; for stung 
 by the protracted resistance, after its capture, Ptolemy rased 
 the city and destroyed as much of the temples as he could. 
 This was its death-blow, and the once proud and mighty 
 city of the Pharaohs ceased to exist. Nothing now remains 
 of the city but a few mounds, and not even “ foundations ” 
 are seen to tell of its former size or splendour. 
 
 The Necropolis, which extended over a large surface, was 
 on the opposite side of the river to the city. The royal 
 tombs, of which I shall speak presently, are among the finest 
 and most interesting monuments now existing in Egypt. The 
 western part (on the other side of the river) seems to have 
 been the “West End ” of ancient times, for it was in this 
 district that the wealthy and the aristocracy had their villas, 
 
 E 
 
Eyyjjt: T/i>e Land of Wonders. 
 
 26 
 
 and it was here also that perhaps the finest though not the 
 largest temples and palaces were situate. 
 
 Situated -as it was on both banks of the river, and with a 
 wide expanse of cultivated land between the ranges of moun¬ 
 tains on either side, which spread out in a semi-circular form, 
 and protected it from sand-storms and drifts, Thebes must 
 have been “ a thing of beauty ” if not “ a joy for ever.” Its 
 temples and colossi—now in ruinous decay—bespeak of con¬ 
 ceptions, architectural and otherwise, that excite one’s wonder 
 and admiration even at this day. The precious metals and 
 stones, doubtless acquired by foreign conquest, must have been 
 plentiful, for the quantity carried off by Cambyses, the 
 Persian conqueror, is fabulous (amounting to no less than 
 £2,000,000 sterling), and the vast number of ecclesiastics 
 required for the numerous temples in the city and neighbour¬ 
 hood, necessitated a large and wealthy population. A few 
 wretched mud villages now occujDy part of the site of what 
 was once “ the glory of Egypt.” 
 
 To give an idea of the wealth lavished by the Egyptian 
 monarchs upon ecclesiastical structures, I have collated, from 
 “ The Annals of Rameses ///.,” (20th dyn.), (translated 
 from the Great Harris Papyrus —see “ Records of the Past,” 
 vol. vi., p. 23, and vol. viii., p. 5), the sums given by this 
 king to 
 
 The 
 
 Temple of Thebes 
 
 Tens 
 of Gold . 
 1506 
 
 Tens 
 
 of Silver . 
 11793 
 
 
 „ „ Heliopolis . 
 
 1479 
 
 2255 
 
 U 
 
 „ „ The Nile . 
 
 . 13568 
 
 1356S 
 
 
 „ ,, Memphis . 
 
 2889 
 
 3340 
 
 >> 
 
 various other Temples 
 
 . 15884 
 
 21219 
 
 
 Total 
 
 . . 35326 
 
 52175 
 
 These figures reduced to troy weight mean no less than 
 103,034 ounces of gold, and 144,000 ounces (in round num¬ 
 bers) of silver, which, taking the value of gold at 60 shillings 
 per ounce, and silver at 5 shillings per ounce, amounts to 
 £3011,102 sterling in gold, and £36,000 in silver. 
 
 This value does not include the cost of labour, &c., 
 
Monumental Egypt . 
 
 27 
 
 expended on working the precious metals into the immense 
 variety of utensils, images, &c., &c., for the temple require¬ 
 ments. The above merely applies to the “ gifts,” of one 
 king ; and when we take into account the “ gifts ”—for so 
 they are styled in the official records—made by other kings, 
 before and after Rameses III., the value of the spoils credited 
 to Cambyses as having been taken away from Thebes by 
 him, does not appear to be overstated; and we may now well 
 understand why Egypt should be such a tempting prize to 
 the conquering hordes who, in the time of her weakness, 
 swept down and carried off such enormous booty. 
 
 At Luxor, close to the river bank, are the remains of two 
 temples; the largest built by Amenoph III (18th dyn.) and 
 the other by Rameses II. (19th dyn.). The greater part of 
 both is covered with sand and native huts. In front of the 
 Rameses temple there are several colossal figures, the heads 
 of which are only visible above ground ; also a large obelisk, 
 which are all of polished red granite. Between these and 
 the Great Temple at Karnak—a distance of one and a half 
 miles—there was a roadway or avenue of sphinxes leading 
 to a temple built by the third Rameses, and dedicated to 
 Klions, the third of the great Theban Triad or Trinity A 
 
 On the north side of the encircling wall of the Great Tem¬ 
 ple are the ruins of a temple dedicated to Ptah, the first of 
 the Great Memphite Trinity, built by Amenoph III. (same 
 builder as the one at Luxor). To the south, but connected 
 by an avenue of sphinxes, are the foundation ruins of a tem¬ 
 ple, dedicated to Mout—the Great Mother,—the second of 
 the Theban Trinity, and built by Amenoph III. Between 
 this temple and just inside the encircling wall of the Great 
 Temple is another temple built by Amenoph II. (about thirty 
 years before the 3rd Amenoph). In addition to these are 
 remains of two temples built by the 3rd and Ttli Ptolemies . 
 
 These series of temples with their enclosures cover an area 
 of about a mile in length by half a mile in width, and when 
 in their integrity and full operation of worship, witli their 
 majestic pylons and magnificent halls and columns, etc., they 
 must have produced a feeling of awe and astonishment in the 
 
 * The Pylons of this Temple, with its entrance gateway by Ptolemy VII., arc shown 
 in the illustration. 
 
28 
 
 Egypt: The Land of Wonders. 
 
 mind of tlie beholder. There was an artificial lake connected 
 with every temple, on which at the festivals there was a pro¬ 
 cession of boats, headed by the king and high priest, and 
 which lakes were probably used for purificatory purposes. 
 
 The Great Temple of Karnak, dedicated to the great God, 
 Ammon-Ra, is the largest and most imposing ecclesiastical 
 ruin in the world. It measures 1,200 feet by 348 between 
 the encircling wall of stone. It w T as commenced by Usertesen 
 I. (12th dyn.) some 2,700 years b.c., and was altered and 
 enlarged by succeeding monarchs, each one of wdiom seemed 
 to “ improve upon ” what was done by his predecessor. This 
 w 7 ent on till the time of the Ptolemies , after whose era it 
 suffered and decayed along with Thebes. 
 
 From the west entrance there was an avenue of sphinxes 
 running down to the river side, facing the grand temple and 
 palace of Rameses II. There are four fine pylons with gate¬ 
 ways dividing the various portions built by the different 
 sovereigns. The Sanctuary, or Most Holy Place, was built 
 of red granite by Thothmes III., destroyed by the Persians, 
 and rebuilt by one of the Ptolemies ; but which, in my opinion, 
 formed part of the original structure built by Usertesen. 
 There were several obelisks; one still standing is the largest 
 that is known. It was erected by Hatasoo , the Queen 
 Regent, and daughter of Tliotlimes I. ; and according to the 
 inscription “ it was removed from the quarries at Assuan and 
 erected in its place in seven months only,”—an engineering- 
 feat that seems hardly credible. 
 
 The Great Hall, or “ Hall of Columns,” was constructed by 
 Sethi /., and is the most remarkable part of this extraordinary 
 building. It measures 329 feet by 170. Its roof composed 
 of massive stones stretching from pillar to pillar is supported 
 by 134 huge columns, 12 of which, forming the centre aisle, 
 are 02 feet high and 34 feet in circumference; the rest are 
 about 42 feet high by 28 feet in circumference, the whole of 
 which are covered with hieroglyphs from top to bottom. The 
 lintel stones for the doorway of this majestic hall are no less 
 than 40 feet long, made out of one solid block. 
 
 There is a statue in Munich Museum of Beken-Khonsoo, 
 the architect employed by Rameses II. On the statue the 
 inscription reads thus: “ I performed to the best of my ability 
 
I 
 
 Monumental Egypt. 29 
 
 as tlie architect of my lord Rameses II., —the friend of Amen, 
 who listens to those who pray to Him. I built the pylon ; 
 and placed obelisks made of granite near the first gate of the 
 Temple of Amen. Their height reached to the vault of 
 heaven. I made two great double doors of gold, and their 
 height reaches to heaven.” This statement gives an idea of 
 the immense wealth bestowed upon this Grand Temple. I 
 visited these ruins four times, and my wonder and astonish¬ 
 ment increased every visit, at the magnitude and work 
 bestowed upon this marvellous structure. 
 
 On the walls of the temple are inscribed the victorious 
 exploits of many of the kings. On the south wall is sculp¬ 
 tured and recorded the victories of Sheshonk I. (22nd dyn.), 
 which show 150 heads, representing his conquests over so 
 many kings and chiefs ; and amongst them is one supposed 
 to be the King of Judah, whose capital—Jerusalem—was 
 taken and sacked by Sheshonk, or Shishak of the Bible 
 narrative. 
 
 It appears that there were “ Poet Laureates ” even in 
 those early days ; for on the outer wall is inscribed a poem 
 by Pentaoor, recounting the deeds of valour by his royal 
 master, Rameses II., the subjects of which are very graphic¬ 
 ally delineated on the walls of the temple on the other side of 
 the Nile, where the King is shewn alone in his chariot—for¬ 
 saken by his generals and soldiers—cutting down his enemies 
 who fly before him. And yet the battle must have been a 
 tough one, for it took two whole days, and it was the daugh¬ 
 ter of the king of these very enemies whom Rameses, the 
 conqueror, married. Perhaps the king of the Khetas might 
 give a somewhat different version of the battle ; for in all the 
 inscriptions relating to this Rameses II., the inordinate vanity 
 of the man is conspicuous : in fact, he aimed at being deified, 
 and worshipped as God. There are more statues of this king 
 spread all over Egypt than of all the other kings put together. 
 
 In the temple of Klions, contiguous to the Great Temple, 
 there is a most interesting sculpture representing the usurpa¬ 
 tion of the regal power by Her-Hor, the High Priest of 
 Amen-Ra, who deposed the last of the Rameses dynasty, and 
 became first king of a new dynasty known as the 21st, which 
 lasted a little over one hundred years. Strange to say, the 
 
30 
 
 Egypt: The Land of Wonders. 
 
 world is indebted to this dynasty for the “ icondrous find” of 
 last year, consisting of the coffins and mummies of thirty-six 
 royal personages, with an enormous quantity of statuettes, 
 gold, jewellery, and valuables. I saw the place where they 
 had been deposited. It would seem that apprehensive of some 
 invasion or other (which did come 100 years later, when the 
 Assyrians conquered Egypt, under Slieshonh, and held it for 
 80 years); or possibly to preserve them from spoliation by 
 native thieves, Her-H ot or some of his successors removed all 
 these coffins with their mummies to a place of safety, and 
 most probably the knowledge where they were would be lost. 
 They were discovered by the Arabs living in the neighbour¬ 
 hood, who are continually searching for buried treasures ; 
 and but for their avarice the coffins would be there yet. 
 A vast quantity of gold articles were finding their way into 
 the market, which, coming to the ears of M. Maspero (suc¬ 
 cessor to Mariette Bey, the officer superintendent of Egyptian 
 antiquities), he instituted inquiries, and finally traced them to 
 Luxor. The place of deposit was down a deep vertical shaft, 
 on the almost perpendicular face of a rocky mountain ; at 
 the bottom there was a cavern running a long way into the 
 mountain, and it was in this cavern where they were deposited. 
 From sketches I think the cavern had been worked and made 
 into a sepulchral vault, which appears to have been used for 
 most of the kings and roval families of the 21st dvnastv. 
 Amongst the mummies were the celebrated Raineses II. ; 
 his father, Sethi I .; and the scarcely less celebrated 
 Thothmes III. 
 
 I saw these coffins at the Boolak Museum, and as there has 
 been a good deal of discussion, especially regarding Raineses 
 II., who it was alleged was a man of great stature, I was curi¬ 
 ous enough to measure the mummies, and the following is the 
 result:— 
 
 King Huni (Unas) 6tli dynasty, measured 4 feet 9 inches. 
 „ Raslemen (Foreigner) 17th dyn 
 ,, Amosis, 1st king of 18th „ 
 
 „ Amenoph I., 2nd king „ „ 
 
 „ Tliotlimes II., 4th „ „ „ 
 
 „ Sethi I, 2nd „ 19th „ 
 
 „ Raineses II., 3rd „ „ „ 
 
 ?? 
 
 o 
 
 5 
 
 5 
 
 t*/ 
 
 u 
 
 >> 
 
 8 
 
 0 
 
 2 
 
 6 
 
 2 
 
 1 
 
 
Monumental Egypt . 
 
 n f 
 Ol 
 
 From the above it will be seen that these Egyptian kings 
 were a small race of men. The average length of the reigns 
 of the 18th dynasty kings was eleven and a-half years, and 
 of the 19th twenty-two years. 
 
 It was at this time under Her-Hor that a great religious 
 feud began between Upper and Lower Egypt. The priests 
 of Thebes, who recognised Amen-It a, Mont, and Khons as 
 their Trinity, were evidently annoyed with the kings for 
 their tolerance of the more popular Trinity of Osiris, Isis, and 
 Horus, which was gradually extending over all Egypt, and it 
 was doubtless the rule of the priest-kings that so enervated 
 the country as to cause it to fall an easy prey to the Assyrian. 
 Priestcraft was the same then as now, and will tolerate no 
 system that does not acknowledge its power. 
 
 Crossing the river there are the ruins of many temples, 
 and of several hardly any remains now exist. I therefore 
 only notice the best preserved. The most northerly is the 
 temple of Goornah. This temple appears not to have been 
 dedicated to a deity, but was built by Sethi I., and dedicated 
 to his father, Rameses I. The chief interest attached to this 
 building, arises from the sculptures and inscriptions on the 
 walls, which throw much light upon the religious and 
 other history of that time. The king, Raineses was 
 deified and exalted by his successors to rank among the 
 Gods, and thus considered worthy to receive worship and 
 homage from mortals. Over the portrait of Rameses I .— 
 who bears the emblems of Osiris—is inscribed these words : 
 “ The good God, Lord of the world : Son of the Sun, Lord 
 of the powerful, Rameses deceased, esteemed by the Great 
 God, Lord of Abydus (i. e. Osiris).” In another compart¬ 
 ment, Rameses /A is shown as receiving the emblem of life 
 from a goddess who is supposed to speak thus : “ I have 
 accompanied you in order that you may dedicate this temple 
 to your father, Amen-Ra.” 
 
 This latter statement will be appreciated by those who have 
 had much experience in psychic phenomena, and they will 
 understand its meaning and application. 
 
 The Rameseum, or Temple of Rameses II., directly faces 
 the Grand Temple of Karnak on the opposite side of the 
 river. It is in this temple that the now broken colossal statue 
 
32 Egypt: The Land of Wonders. 
 
 of Rameses II. is seen. This stupendous figure was made 
 out of one block of red granite, and weighed about eleven 
 hundred tons. The destruction of this gigantic monolith is as 
 great a matter of surprise as its construction, removal, and 
 erection, for there is no trace of blasting with powder, nor 
 yet of the usual methods by the explosive force of wet wood 
 wedges ; and the means used for its displacement and des¬ 
 truction remains a mystery as yet unsolved. 
 
 The following extract from the panegyric by Pentaoor 
 shows that the ancient Egyptians believed in the “ power 
 of prayer,” for it is expressly stated that when the king 
 was in the critical moment of danger, during his encounter 
 with the Khetas, he addressed this prayer to his God :— 
 
 “ Where art Thou, 0 my Father, Ammon? What Father 
 denies his Son ? L have done nothing without Thee; I have 
 not stepped aside from looking to Thee; nor have I trans¬ 
 gressed the decisions of Thy mouth ; nor have I gone astray 
 from Thy counsels. 0 Sovereign Lord of Egypt, who makest 
 the hearts of those that withstand Thee to bow down : What 
 are these Amu (the Khetas) to Thee ? Ammon brings them 
 low who know not God. Have I not made many temples to 
 Thy name ; and filled them with spoils ? Have I not built 
 Thee a house to dwell in; and given treasures to Thy Shrine ? 
 Shame be to him who opposes Thy counsels ! Well shall it 
 be to him who worships Thee, 0 Ammon! I call on Thee, 
 0 my Father, Ammon ! ” 
 
 The poet narrates that in answer to this prayer, the God 
 Ammon appeared to the King who heard the words uttered 
 by the God :— 
 
 “ Rameses Miamon ! I am with thee. I am thy Father, 
 Ammon Ha. My hand is with thee. I am worth to thee 
 one hundred thousand joined in one.” 
 
 The reading of this remarkable work reminds one of the 
 biblical record concerning the building and dedication of the 
 Temple at Jerusalem to Jehovah, the God of the Israelites; 
 and the appeal to the “ God of Battles ” is not without 
 parallel even in our own day and times. Verily, there seems 
 little to choose between the Heathen and Christian king! 
 If tliere be any I leave it for the reader to decide. Surely, 
 it is “ the past brought forward.” 
 
Moiiumen ted Egypt. 
 
 oo 
 
 oo 
 
 It is thought, and not without good grounds, that this 
 temple was erected by Rameses II., and dedicated—not to a 
 deity—but to himself. In short, that it was a cenotaph in 
 which his successors and people should bow down and wor¬ 
 ship him as a God. This is tolerably plainly indicated ; for 
 I saw myself that on the outside of his coffin, this same 
 king is shown with the emblems that pertained only to Osiris. 
 From about this period we trace the action of that blasphem¬ 
 ous presumption which was carried down to the time of the 
 Roman Caesars, who claimed homage and worship from their 
 subjects. 
 
 The Temple of Medinet-Abou is an elegant building. It 
 was founded by the regent Queen Hatasoo , and her brothers, 
 the second and third Thothmes; enlarged by Rameses III., 
 who seems to have associated his palace with the temple; and 
 added to by many succeeding sovereigns down to the Roman 
 Caesars. Between the palace and temple there is a magnifi¬ 
 cent pylon, with a gateway that led from one to the other. 
 
 In the interior chambers of the palatial edifice, the king, 
 Rameses III., is shown in a number of scenes depicting his 
 domestic as well as his military history. Amongst the latter 
 are a great number of prisoners (each shewing the distinctive 
 type of his race), whom the king is parading before the 
 deities. Over each is inscribed the words “ vile chief,” thus : 
 “ The vile chief of the Khetas, a living prisoner,” and so on. 
 
 On one side of the pylon there is a sculpture representing 
 the God Ammon-Harmachis presenting a falchion which the 
 king uses to strike down a number of kneeling prisoners. The 
 deity is supposed to utter these words (translated by M. 
 Chabas) :— 
 
 “ My son, the fruit of my loins, thou whom I love, the lord 
 over the two worlds, Rameses III., champion of the sword 
 over the whole earth, the Petti of Nubia lie stretched at thy 
 feet. I bring thee the chiefs of the southern countries with 
 their children on their backs, together with the precious pro¬ 
 duce of their lands. Spare the life of such as thou rnayest 
 choose amongst them ; kill as many as it may seem good to 
 thee. I turn my face to the north, and I overwhelm thee 
 with marvels. I bring To-tesciier (the red land) under thy 
 feet. Crush thy foolish enemies between thy fingers; over- 
 
 F 
 
34 : Egypt: The Land of Wonders. 
 
 throw them with thy victorious sword. I bring to thee also 
 nations that know not Egypt, their coffers filled with gold, 
 with silver, with lapis-lazuli, and all kinds of precious stones : 
 the choicest products of the land are before thy fair face.” 
 
 The above, along with many others of a similar character, 
 are useful to the historian ; but, to me, the more interesting 
 are the sculptures that reveal the religious element, which, 
 seems so strangely intermingled with these military expedi¬ 
 tions and episodes. It w r ould appear that the return of His 
 Majesty from a successful expedition or raid was marked by 
 a triumphal procession to the temple, which is headed by the 
 King in person, or the High Priest, and who, approaching 
 the altar, pours out the libations and burns incense. Twenty - 
 two priests carry the ark containing the statue of the divinity 
 wdio has been so propitious ; then follow a number of priests 
 bearing on their shoulders statuettes, which are the images 
 of the royal ancestors and predecessors of the King, who thus 
 participate in the triumph of their descendant. 
 
 Another scene represents the letting fly of four birds, which 
 is another representation of the four genii that play such an 
 important part in the judgment scenes of the Great Osiris. 
 The four birds symbolize the four cardinal points, to which 
 they are sent to spread the news of the coronation of Rameses 
 as “ Lord over the Upper and Lower Countries.” 
 
 The most interesting of all, in my view, is an inscription 
 on the gate of this temple, wdiich is almost w 7 ord for word the 
 same as applied to Christ, as the Word, in St. John’s Gospel; 
 the only difference being that on the Egyptian temple it 
 applies to the Divine Word symbolized by the Sun; wdiile in 
 the New Testament it applies to Christ as a person. In all 
 cases the sun was used merely as a symbol to signify the cre¬ 
 ative powder. The inscription reads thus : “ It is He who has 
 made all that is, and without Him nothing has ever been 
 made.” A similar inscription is to be found on the walls of 
 the Great Temple at Philae.* Now the all-important ques¬ 
 tion arises here in our investigation for truth. Did the 
 Egyptians borrow this from the Christians ? or, did the 
 Christians (or author of St. John’s Gospel) take it from the 
 Egyptians ? If this stood alone, it might—by a little 
 
 * See Mariette Bey, Memoire sur la mere d’Apis. 
 
Monumental Egypt. 35 
 
 stretching—be conceived possible, that it was inserted after 
 the Christian era; but when I come to treat of the Identity 
 between the Osirian and Christian Religions, I have abundant 
 evidence to show that this and other doctrines long antedate 
 the Christian era. 
 
 Here let it be quite understood by the reader, that I am 
 making no attack upon the Christian Religion. The reli¬ 
 gious principle in man is too sacred a thing to be needlessly 
 tampered with; but if my “ facts ” shake the foundation 
 upon which the Christian Religion is supposed to rest, I give 
 them with the thought of imparting a truer knowledge and 
 a far more solid and enduring basis, which no criticism can 
 undermine, no ignorance can gainsay, and no hostility, even¬ 
 tually subdue. It is against the arrogant claims of the 
 interested and ignorant partisans of the ecclesiastical system, 
 who blasphemously (to my view) put forth “ that the Chris¬ 
 tian Religion is the only true and divinely revealed one in 
 the world; and that all others are false and heathen ” : I 
 repeat, it is against this blatant arrogance that I protest; 
 and most certainly not against that deep reverential feeling 
 which animates mankind and causes them to believe—some 
 in one God and some in another God bearing a different 
 name. What on earth or in heaven can it matter, whether 
 a man, “in spirit and in truth to himself,” worships his Cre¬ 
 ator under the name of Osiris, Brahma, Ammon, or Jehovah? 
 It is not the belief in a name that affects for good our 
 spiritual nature ; but a pure life, arising from the recognition 
 of an omniscient Power—called It, or Him, God, or what we 
 will,—that holds us responsible for our thoughts and actions; 
 and for which we shall surely have to give account at the 
 great judgment. These remarks I trust will absolve me 
 from any unjust aspersions in reference to what I may have 
 to give forth in this work regarding the religion of ancient 
 Egypt; for, so long as this attitude is maintained, just so 
 long will the antagonism of the partizans of the various sys¬ 
 tems and creeds be continued; as I well know, by coming 
 in contact with the adherents of other sacerdotal systems, 
 who are quite as certain that tlieirs is the only true religion, 
 and all others are false. 
 
 In addition to the temples referred to there are several 
 
36 
 
 Egypt: The Land of Wonders. 
 
 other smaller ones which in their clay were fine edifices. 
 There once was a large one behind the two gigantic colossi 
 which represent Amenoph III. (18th dyn.), but little now 
 remains except part of the foundations. 
 
 There are the remains of a beautiful temple built by 
 Hcttasoo, Queen Regent (18th dyn.), but in many instances 
 her cartouches have been erased and supplanted by her 
 brother and successor Thothmes III. She appears to have 
 been a very strong-minded woman, ambitious and tyrannical. 
 On the pylon we read : “ She has made this work for her 
 father, Amen-ra , lord of the regions ; she has erected to him 
 this fine gateway—Amen protects the work—of granite ; 
 she has done this (to whom) life is given for ever.” 
 
 Here again, in this temple, there are sculptures represent¬ 
 ing the Queen and her brother offering adoration to their 
 deceased ancestors. 
 
 In the valleys lying east and west at a distance of three or 
 four miles from the river bank are the Roval Tombs, as well 
 as those of high functionaries of the j^eriod. The road to 
 these tombs is through a valley, the very ideal of desolation, 
 and may well be termed “ The Valley of the Shadow of 
 Heath,” for the mountainous rocks on each side, by the blaz¬ 
 ing heat of an Egyptian sun, have expanded, cracked, and 
 burst into all wild, jagged, and weird shapes. There is not a 
 trace of vegetation to be seen, and the passage through this 
 valley is an occurrence that will never fade from the mind. 
 
 In the eastern gorge are the tombs of the kings of the 19th 
 and 20th dynasties; and in another valley leading from this 
 are the tombs of the 18th dynasty. In another valley are the 
 tombs of the 22nd and 26th dynasties; and in another are the 
 tombs of the queens, whose remains are thus separated from 
 their royal husbands. In another part of this vast necropolis 
 there are tombs going as far back as the 11th dynasty, which 
 are not of much interest, as the wealth of those times was 
 expended on the coffins and mummies. It was here that the 
 celebrated collection of jewels belonging to Queen Aali-IIotep 
 were found, which are now in Boolak Museum. 
 
 The tombs are generally a little way up the mountain side, 
 with a doorway for the entrance. The most interesting, botli 
 on account of its magnitude and the beauty of its paintings, 
 
Monumental Egypt . 
 
 37 
 
 is that of Sethi I, the father of Rameses II. The subjects of 
 the pictures differ from the generality, in that they appear to 
 treat of the soul’s experiences after leaving the body; and 
 using the words of Mariette Bey—“ The soul has no sooner 
 left the body than we are called upon, from room to room, 
 to witness its progress as it appears before the Gods and 
 becomes gradually purified ; until at last, in the Grand Hall 
 at the end of the tomb, we are present at its final admission 
 into that life which a second death shall never reach.” 
 
 The length of this excavated mausoleum, so far as has been 
 explored, is 470 feet, descending to a depth of 180 feet. 
 There are flights of steps, passages, and no less than thirteen 
 chambers, the Grand Hall and two others being supported by 
 pillars. We saw some of these pillars on which the draughts¬ 
 man had drawn the designs. The sculptor had just made a 
 beginning, and there they remain unfinished. 
 
 It was open only as far as the first chamber* until 1818, 
 when Belzoni, suspecting there must be something more, 
 sounded the walls, one of which sounding hollow he broke 
 through it and came upon the series of magnificent sculptured 
 and painted halls which were beyond. The entrance from 
 this chamber had been built up—in fact mashed —and covered 
 over with stucco, and painted with continuous subjects all 
 round the four walls, leading to the supposition that this 
 chamber was the finale. The Grand Hall, the fourth in the 
 series, is 27 feet square, its roof supported by six pillars, and 
 at one end is a vaulted saloon 19 feet by 30 feet. In the 
 centre of this saloon there stood a beautiful but empty alabaster 
 sarcophagus, which is now in the Sloane Museum. The 
 body of the king, Sethi had been taken out of the sarco¬ 
 phagus and removed to the place of safety, and was amongst 
 the thirty-six discovered in 1882, in a cavern where they had 
 been deposited along with a vast quantity of gold and silver 
 ornaments and other valuables. 
 
 I note that the learned author of “ The Obelisk and Free¬ 
 masonry ” claims this justly-celebrated tomb as a Grand 
 Masonic Hall which was used for initiation into the mysteries 
 of the Masonry of that time; but I think the finding of the 
 
 * Recent discoveries seem to show that there was a secret passage, giving' entrance 
 to the lower chambers, from the other side of the mountain. 
 
38 
 
 Egypt: The Land of Wonders. 
 
 coffin and mummy of the king, Sethi I. (whose tomb it un¬ 
 doubtedly was), which had been taken out of the sarcophagus, 
 together with the fact of the “ masked chamber,” is fatal to 
 such a theory. Whether the scenes depicted on the walls 
 are “ initiation scenes ” in the masonic sense is an open ques¬ 
 tion, hut that they have another meaning and application, to 
 my mind, is undoubted. That every king before he ascended 
 the throne had to pass through sacerdotal ceremonies is 
 unquestioned; and the remains of this ancient prerogative, 
 viz., the blending of the royal with the sacerdotal element, 
 coupled with the doctrine of “ divine right of kings,” which 
 still clings to so many imperial and royal personages, is un¬ 
 doubtedly derived from the ancient Egyptian sovereigns. 
 
 The tomb of Rameses III. is a large catacomb extending 
 to a length of 405 feet, and differs entirely from that of his 
 great-grandfather, Sethi inasmuch as the paintings repre¬ 
 sent chiefly the domestic history of the king ; although in 
 some of the chambers Deities are shown, notably in the fifth 
 chamber, on the walls of which the God Osiris is represented 
 with various attributes, from which it would appear that this 
 king was devoted to the worship of Osiris more than the 
 Theban God Ammon. In fact, as I shall prove further on, 
 there must have been religious dissensions at this time, for, 
 on many of the stela3 of this date, it is noted that so and so, 
 although shown as adoring the God Osiris (no doubt out 
 of regard to the king), yet was a worshipper of Ammon. 
 
 In the tomb of Raineses VI. on one of the passage walls 
 is a painting representing an unfortunate defunct who had 
 passed the ordeal of the Judgment before Osiris, but who 
 upon being weighed in the balance was found wanting, and 
 in consequence his soul was degraded, for it is shown as 
 coming therefrom in the form of a pig. This is interesting 
 from the light that is thrown upon the old Egyptian doctrine 
 of metempsychosis ; as it is evident they did not, in all cases, 
 believe in the soul’s progression. The doctrine of retrogres¬ 
 sion is still held by most religious systems in one form or 
 another. 
 
 Another of these royal tombs is of peculiar interest for 
 more reasons than one : it is that of Sethi II., son of Rameses 
 II. This is generally supposed by an important section of 
 
Monumental Egypt. 
 
 39 
 
 Egyptologists, to be the Pharaoh of the Bible, who was 
 drowned along with his host in the Bed Sea, when pursuing 
 the Israelites (see Exodus, xiv., 10—28); but according to 
 this tomb, and more particularly from a papyrus in the Bri¬ 
 tish Museum, which applies to this very king, and translated 
 in “ Records of the Past,” vol. IV., p. 51, the Egyptian 
 record testifies to the fact that he lived to a good old age, 
 and was anything but a defeated monarch. It reads thus :— 
 
 “ Amen gave thy heart pleasure ; 
 
 He gave thee a good old age, 
 
 A life-time of pleasure followed thee. 
 
 Blessed was thy lip, sound thy arm, 
 
 And strong thy eye to see afar.” 
 
 “ Thy galley came from Xaru (Syria) laden with goods; 
 
 Thy stable was full of horses ; 
 
 Thy female slaves were strong ; 
 
 Thy enemies were placed fallen ; 
 
 Thy word no one opj)osed. 
 
 Thou hast gone before the Gods, the victor, the justified.” 
 
 The inference is clear, either the Egyptologists referred to 
 are in error as to this king being the Pharaoh of the Exodus, 
 or the Bible narrative must admit of another meaning (which 
 I believe it does) and not be taken in its literal rendering. 
 
 In another part of the necropolis there is the tomb of 
 Petamunoph, a priest (exact date unknown) which has an 
 excavated surface area of no less than nearly twenty-four 
 thousand square feet. It is the largest known tomb in 
 Egypt belonging to one individual. 
 
 There is an interesting tomb belonging to a “ royal scribe ” 
 of the 18th dynasty. The sculptures delineate the defunct in 
 the great Judgment scene, prior to his admission into the 
 presence of Osiris. As might be expected the following scenes 
 portray his successful passage through the dread ordeal: for 
 whoever heard of high dignitaries, court favourites, and the 
 like kith, to whom the Gods of the higher world were unpro- 
 pitious ? 
 
 Months and even years might be spent by the student of 
 history in this interesting district surrounding Thebes, and 
 then much would remain unseen and unnoticed, so vast are 
 the materials still at hand for the historical record of a re- 
 
40 
 
 Egypt: The Land of Wonders. 
 
 markable bygone race, who “ left their impress on the sands 
 of time,” but which not even time itself has obliterated. 
 
 At Esneh, 36 miles south of Luxor, there is a temple 
 part only of which is excavated, the rest is covered over by 
 the houses of the natives. The shrine appears to date from 
 the 18th dynasty, but the greater part is the work of 
 the Roman emperors, and possesses nothing of very great 
 interest except to the historian. Kot very far distant from 
 Esneh are the remains of a number of small temples reared 
 by the kings of the 6th dynasty; and amongst the tombs is 
 one belonging to Aahmes, the son of Abena, who was captain 
 of the fleet which took part in the war waged by king 
 Aahmes (1st of 18tli dynasty), against the Hyksos , or Shep¬ 
 herd Kings. 
 
 At Edfou, 532 miles southward from Cairo, is one of the 
 most beautiful and perfect temples in Egypt, thanks to the 
 debris and accumulated sand which had until recently com¬ 
 pletely covered it over. By order of the late Khedive, 
 Ismail Pacha, the native houses and debris were cleared out 
 and removed. The temple, dedicated to Horus, the son of 
 Isis, was founded by Ptolomy IV., about 200 years b.c., and 
 completed under Ptolomy XIII., about 70 years b.c. An 
 inscription states “ that the temple was completed, after inter¬ 
 ruptions caused by wars, in ninety-five years,” applying 
 doubtless to part of the main building. The whole of this 
 magnificent building is covered with sculptures and inscrip¬ 
 tions both within and without. In plan it is an oblong 
 square 450 feet long by 250 wide, fronted by two majestic 
 pylons. In one of the chambers there is a fine shrine cut out 
 of one solid block of grey granite, which was made by 
 Xectaheno I. (30th dvn.), and used as a repository for a mas¬ 
 sive hawk, which bird was recognised as the symbol of the 
 God Horus. This shrine was used in a former temple, des¬ 
 troyed or taken down and replaced by the present beautiful 
 structure. As in the other temples so in this, the king is the 
 hero of the story that is told, including his coronation and 
 supposed introduction into the presence of the Grand Trinity 
 —Osiris, Isis, and Horus—from whom he receives his right 
 and power to reign ; and other episodes in his history, all 
 bearing upon his greatness and military successes, &c. &c. In 
 
Monumental Egypt. 
 
 41 
 
 addition to these, however, there are many interesting details 
 giving the dimensions of the various rooms and their pur¬ 
 poses, along with other scientific and literary details which are 
 very valuable from an historical point of view. 
 
 Southward from Edfou we pass the Gebel Mountain, in 
 which are the great quarries of Silsileh, from which much of 
 the stone used in the building of the temples was taken. In 
 this neighbourhood are many excavated tombs and remains 
 of small temples, some of which date from a very early 
 period. It was at this point that the catastrophe took place 
 by the sweeping away of rocks that formed a natural barrier 
 for the head waters of the river, and which catastrophe 
 resulted in the decadence and depopulation of Ethiopia. Still 
 further south is the modern town of Assuan, GOO miles from 
 Cairo, which is the southern frontier town of Egypt proper, 
 where Egypt ends and Nubia begins. The cataracts, as they 
 are called, intervene hereabouts, and are a barrier to the 
 passage of steamers beyond this point. They extend to 
 Philse, 5 miles distant, above which another steamer ascends 
 the stream to the second cataract. 
 
 The Island of Elephantine (formed by the branches of 
 the river) lies opposite Assuan. There were two fine temples 
 on the Island—one of them built by Amenopli III .—but 
 they were destroyed by the then governor of Assuan in 
 1822, in order to obtain stone for building purposes. If such 
 ruthless acts have been perpetrated so recently, no wonder 
 that so many of Egypt’s finest monumental remains have 
 suffered from Vandalism during the long rule of Turkish 
 domination for 1,100 years. According to the calculation of 
 my friend and travelling companion, 1,100 years’ cycle is the 
 the time allotted to governing races (which can be verified by 
 those who are sufficiently interested to go into this question 
 of duration of dynastic governments), and this time is now ex¬ 
 piring. One can only hope that this miserable domination 
 will very shortly come to its end. The outlook is encouraging. 
 
 The excursion from Assuan to Philse is generally on 
 donkeys (quite an Egyptian institution and far from un¬ 
 pleasant, as some of the animals are very good and easy to 
 ride). The road passes near to the great granite quarries 
 of Syene, from which the granite blocks for statues, obelisks, 
 
42 
 
 Egypt • The Land of Wonders. 
 
 and temples were taken. The distance to the river bank is 
 about two or three miles, and in ancient times the blocks 
 were removed by human labour (generally by captives taken 
 in war). In an old tomb the operation is shewn by a picture, 
 which represents a great number of men pulling away at 
 four ropes, to a time-beater who sits on the sledge which 
 holds the block. The sledge runs on rollers which work on 
 planks or beams placed on the soft sand or earth. They were 
 thus drawn to the river bank and placed on rafts or boats, 
 then floated to their destination. This specifies the manner 
 of their removal, but there are no pictures which show (that 
 I am aware of) how the gigantic collossi were reared into 
 their vertical position ; and it is this that excites the wonder 
 of all beholders. 
 
 Herodotus states “ that one of the largest blocks ever cut 
 by the Egyptians, during the reign of Amasis, measuring 43 
 feet long, 30 feet wide, and 16 feet high, and weighing over 
 200 tons, was brought from Syene to Sais—a distance of near 
 700 miles—by land; that it was moved bv levers and took 
 2,000 men to remove it, and three years to accomplish it.” 
 
 At Syene we saw the method employed for cutting the 
 blocks, which was done by making a narrow groove 3 inches 
 deep, then putting in wood wedges and filling with water, 
 which swelled the wood wedges and caused the rock to split 
 to desired size. One block was left in the quarry, which had 
 not been removed by the workmen; it measured according 
 to my measurement ( J5 feet long by 11 feet wide, and about 
 4 feet deep. As I gazed upon this immense block my 
 thoughts reverted back to 13 centuries b.c., and I wondered 
 what had caused the workmen to leave so suddenly an indus¬ 
 try that may never be resumed; and I pictured to myself 
 a well-populated district, with a dark background of unfortu¬ 
 nate captive slave-labour, groaning under “ hard Egyptian 
 taskmasters,” and I contrasted that with the present scene of 
 desolation. The product of that labour, oversighted as it was 
 by cruel taskmasters, under command of ambitious and proud 
 monarclis, whose only aim seemed to be self-glorification, 
 alone remains to tell the tale of hardship and suffering. But 
 “ Egypt, the basest of nations,”—as so described by a bibli¬ 
 cal author—still lives ; and having sunk to such a degradation 
 
Monumental Egypt. 
 
 43 
 
 will henceforth pass the turning point, and under the descen¬ 
 dants of her ancient population (now the British race) will 
 once again rise Phoenix-like to a new and probably better 
 position than she ever enjoyed in the past. 
 
 From Syene the road passes through a picturesque valley 
 girded by the remains of .Roman walls and fortifications. It 
 was to this part that Juvenal, the Roman satirist, was sent 
 as governor; and here, according to tradition, he died of a 
 broken heart. 
 
 Phil^: is an island near what is called the first cataract, 
 and is indeed “ a lovely spot.” With its scenic surroundings 
 it surpasses anything that I saw in Egypt. It was on this 
 island that the body of Osiris was supposed to rest, after 
 Isis had collected its scattered parts. The strongest oath an 
 Egyptian could utter was “ by Him who sleeps at Philae.” 
 
 On this island stands the remains of the Great Temple of 
 Isis, one of the finest and most interesting of Egypt’s monu¬ 
 ments. It was commenced by Nectabeno (30th dyn.), and 
 completed under the Ptolemies about 50 b.c. Mr. Fergusson, 
 the eminent archeological architect, speaking of this temple, 
 says : “ No Gothic architect in his wildest moments ever 
 played so freely with his lines and dimensions, and none, it 
 must be added, ever produced anything so beautifully pic¬ 
 turesque as this. It contains all the variety of Gothic art, 
 with the massiveness and grandeur of the Egyptian style.” 
 
 I noticed two interesting facts here. In one of the cor¬ 
 ridors running along the side of the outer court are twenty- 
 four stone columns; four of the capitals had been finished, 
 while the next twenty were left in the rough. Likewise 
 in the exquisite little adjoining temple—called “ Pharaoh’s 
 Bed”—only two of the wall slabs had been sculptured; 
 the rest were left untouched. These two facts speak of 
 of some unexpected disaster, for as at Syene quarries, so 
 here also the workmen had been stopped from some cause 
 or other, and the work has never been resumed. 
 
 The ancient worship of Osiris, Isis, and Horns, was main¬ 
 tained here seventy years after it had been abolished by 
 the edict of Theodusius , 380 a.d. The sculptures are fine 
 and vigorous; one set, in one of the chapels, represents the 
 birth of Horns, and the history of the “ young child ” is gra- 
 
44 : 
 
 Egypt: Tlic Land of Wonders. 
 
 phically delineated. In going over tlie building I came on a 
 beautiful chapel of Osiris. This beautiful little chapel or 
 temple is hardly noticed in guide books; but I confess to a 
 surprise when I saw nine tablets, sculptured on the wall, de¬ 
 lineating the death, sepulchre scene, resurrection, removal by 
 genii (angels), ascension, and glorification of Osiris, with a 
 plainness and parallel to similar scenes as narrated of Christ, 
 that cannot possibly be mistaken. These I have had repro¬ 
 duced from my notes and sketches, and as they form the 
 heading of another chapter, I reserve further comment for the 
 present. The “missing link” between the old and new form 
 of religious thought and worship, is supplied by the sculptures 
 and contemporary literature of this and other fine Ptolemaic 
 temples. 
 
 This temple has been used as a Christian church, and is 
 said to have been the church of St. Stephen. The figure 
 of a cross, and other emblems, show that part of the building 
 has at one time been used for Christian worship ; for many 
 of the sculptures have been plastered over, and some rude 
 paintings of Christian origin still exist. Several of the tem¬ 
 ples show traces of the same thing, but when the Christian 
 worship ceased there is no indubitable evidence to show. I 
 would fain have lingered longer at this more than interesting 
 spot, but circumstances would not permit, and I left it with 
 a pleasing impression that the confines of Egypt could not 
 be marked by a more fitting locality, for nature and art had 
 combined to make this the most beautiful and charming • 
 of Egypt’s scenes. 
 
 Six days’ steaming down stream brings us back to Cairo, 
 from whence the Pyramids of Jeezeh are visited, and which 
 I shall describe. 
 
SOUTH-EAST VIEW OE THE GREAT PYRAMID 
 
 and Sphinx as they now a-ie. 
 
 From a Photograph. 
 
 \ 
 
TI2E LIBRARY 
 OF m 
 
 UHIYE^SITY OF ILLINOIS 
 
( 45 ) 
 
 III. 
 
 MONUMENTAL EGYPT: THE PYRAMIDS, 
 NECROPOLIS, AND SPHINX OF JEEZEH. 
 
 Situate on the west side of the Nile, at the foot 
 of the Libyan mountain range, about seven 
 or eight miles S.W. of Cairo. 
 
 S PEAKING of Pyramids in general, it excites one’s won¬ 
 der to conceive what purpose such massive structures 
 were intended to fulfil: but recent discoveries have 
 demonstrated that they were built as tombs or mausoleums 
 for the kings ; as sarcophagi with coffins have been found in 
 most or all that have been opened (excepting the Great 
 Pyramid), and kings’ names found inscribed. They seem to 
 have been built by the earliest known kings, from the 3rd to 
 5th dynasty, which means some 3,000 to 4,000 years b.c. 
 The remains of seventy Pyramids have been discovered; and 
 all are found to be in the midst of a vast necropolis. 
 
 As to the buildings, the three large ones at Jeezeh are 
 undoubtedly the best in every respect; and unless wilfully 
 destroyed there is no reason why they should not last another 
 five thousand vears. 
 
 As architectural structures they cannot be classed as “ things 
 of beauty ” ; and it is quite evident that the constructors had 
 one chief idea, which was endurance ; also to provide a per¬ 
 fect covering for the body of the king who was interred 
 inside. From this fact we may know the value they attached 
 to the physical body, even after its animating spirit had 
 departed; and there can be no question that the belief in 
 “ the resurrection of the body and its reunion with the soul ” 
 was a prominent and cherished doctrine with the Egyp¬ 
 tians from the very earliest times. 
 
 I have no difficulty in thinking where the idea as to shape 
 came from. They got it from nature ; for in sailing up the 
 
40 
 
 Egypt : The Land of Wonders. 
 
 Nile we saw several mountain peaks which, at a distance, 
 had the exact pyramidal form. In fact all their architectural 
 and ornamental designs are taken and copied from nature. 
 In treating of the development and ultimation of the religious 
 ideas of the ancient Egyptians, I shall show how natural 
 phenomena formed the groundwork and, so to speak, back¬ 
 ground. The splendid sunshine and brilliant starlight had, 
 undoubtedly, the effect of calling out the thoughts and enga¬ 
 ging the brightest intellects of the age; and from the study 
 of astronomy, with minds of such a cast as the Egyptian, it 
 was easy to work out a corresponding spiritual system, and 
 that this system—concreted as it was, and perverted by the 
 governing class for selfish ends—had truth for its base is 
 evident; for no system could endure through so many ages 
 as the Egyptian system did, if it were based altogether on a 
 lie. It will be my endeavour to show forth the Truth that 
 formed its life ; and also to demonstrate that the part which 
 was Truth still lives in the Christian system, and must con¬ 
 tinue to live so long as man inhabits this earth. 
 
 There are three pyramids at Jeezeh, besides a number of 
 smaller ones which appear dwarfed by contiguity to the large 
 ones. These pyramids were in a vast necropolis, and origi¬ 
 nally had encircling walls enclosing them, with temples, of 
 which I shall speak. Around these pyramids there cluster a 
 vast number of built tombs, which, viewed from the top of 
 the Great Pyramid, have a most striking effect, and to my 
 view they are almost as interesting as the pyramids them¬ 
 selves. They are large and well built, with massive stone 
 work, some of the stones measuring nearly 20 feet long, 
 thickness in proportion. These tombs are built on the usual 
 plan with the three chambers ; and some of them have sculp¬ 
 tures on the walls, delineating the history and social position 
 of the defunct. There are the remains of roads which inter¬ 
 sected at right angles this great cemetery. Majestic as these 
 ruins still are, to have seen this spot in its integrity it is 
 impossible to convey any idea of what the emotion would be 
 while gazing upon such a scene, the product of human con¬ 
 ception, skill, and labour. 
 
 The first pyramid is generally called “ The Great Pyramid,” 
 which I shall notice in due course. 
 
Monumental Egypt: Pyramids and Sphinx . 47 
 
 The second pyramid is nearly as large as the first. Both 
 Herodotus and Diodorus mention these pyramids, and to the 
 latter is due the supposition that it was built by Khafra 
 (Cephren) a near successor of Shoofoo (Cheops). The statue 
 of this king was lately discovered in a temple-tomb close to 
 this pyramid, and which certainly—considering its immense 
 antiquity—is a remarkable piece of art, and shows that the 
 sculptor of that day was no despicable artist. (This statue is 
 in Boolak Museum.) There are two chambers in this pyra¬ 
 mid, which were found by Belzoni, who re-opened it in 1816 
 a.d. In the larger chamber, measuring 46 feet long, 16 feet 
 wide, and 22 feet high, there is a coffer (possibly it is a sar¬ 
 cophagus) rather larger than the one in the Great Pyramid; 
 but as no inscriptions have been discovered there is no absolute 
 certainty as to the builder. In any case, except for size and 
 shape, it cannot compare with its near neighbour. If it was 
 built after the Great Pyramid, the architect could not have 
 had the same ends in view as the designer of the other and 
 more important one ; for it is nothing more than a copy, 
 without any interior details than those we should expect to 
 find for a colossal mausoleum. The coffer, or sarcophagus, 
 being destitute of any marks or hieroglyphs throws no light 
 on this question. 
 
 The third (smallest of the three) pyramid was built by 
 Menhara , the third king after Shoofoo , and has yet re¬ 
 maining a considerable portion of its lower casing layers of 
 red granite. The entrance to this pyramid was discovered 
 by Caviglia; but to Col. Howard Vyse is due the honour of 
 re-discovering the fine series of passages and chambers in the 
 interior of the building. I went inside, and was surprised at 
 the length and size of the passages and halls. The Colonel 
 penetrated into a fine chamber at the end of first passage, 
 which is 104 feet long. This chamber had sculptured panels 
 all round, with no appearance of anything beyond; but sus¬ 
 pecting something more, Col. Vyse sounded the walls, one of 
 which—opposite to the entrance passage—sounding hollow, 
 he broke through, and found a passage leading to a large 
 chamber, 46 feet long and 12 wide, nearly under the apex of 
 the pyramid. In this chamber he found a mummy case with 
 the name of the king, Menhara (5th king of the 4th 
 
48 
 
 Egypt: The Land of Wonders. 
 
 dyn.) inscribed thereon. From this chamber a passage des¬ 
 cends into another one lined with granite, in which was 
 discovered a fine sarcophagus, blit which was lost at sea by 
 the foundering of the vessel which was carrying it. The 
 broken lid and mummy—supposed to be the body of the king 
 —was found in one of the passages. There is also still another 
 chamber below, in which are niches, evidently made for the 
 reception of other members of the royal family. It would 
 appear from these discoveries that those chambers had been 
 desecrated at a very early period—probably by a hostile 
 power,—and then the walling of the entrance chamber made 
 to mask the entrance to the sepulchral chambers ; after which 
 the entrance to the pyramid was built up and sealed. 
 
 The coffin found in the third pyramid, which is made of 
 cedar wood, undoubtedly contained the body of King Menlcara 
 (4th dyn.) who—according to the Tablet of Kings as given 
 by Sethi I. (19th dyn.)—is the 24th king in succession from 
 Menes, the founder of the Egyptian Monarchy. There was 
 a body found, thought to be that of the king, but it is some¬ 
 what doubtful, as unfortunately these fine chambers had been 
 all rifled ages ago, most probably before the commencement of 
 the Turko-Arab rule. If it was not the king’s body it was 
 doubtless one closely connected with him, as it is very un¬ 
 likely that the spoilers would take the trouble to bring another 
 into the pyramid. 
 
 Sacrilege was a crime with the Egyptians. There is a 
 papyrus in the British Museum (translated by P. J. De 
 Horrack, in “ Itecords of the Past,” vol. xii., p. 103) which 
 gives a full account of the trials of some criminals who had 
 taken part in the spoliation of many of the royal tombs in the 
 necropolis of Thebes, in the reign of Rameses IX. (20th 
 dyn.). A commission was appointed to examine and report 
 as to the state of the rifled tombs (from the details which are 
 given in full “ red-tapism ” is not a modern thing), and it 
 appears that some of the “ thieves ” were connected with the 
 temples and necropolis. A number of men were arrested 
 and subjected to a severe cross-examination ; but as much 
 of the papyrus is wanting the result of the trial is not given. 
 No doubt some of them were found guilty, and it would 
 appear that decapitation was their doom; for, in course of 
 
4‘J 
 
 Monumental Egypt: Pyramids and Sphinx . 
 
 cross-examination one of tlie Judges said : “ They are crimes 
 worthy of the hatchet.” This report of this commission is 
 interesting and valuable for the number of kings’ names which 
 are given, and which are useful in settling the chronology 
 of the dynasties. 
 
 Returning to the coffin of Menkara : there are two vertical 
 lines of hieroglyphs on the lid, the interpretation of which 
 is :—First line : “ Osirian, King Menkara of eternal life, 
 
 engendered of the Heaven; Child of Nut.who 
 
 extends thy mother.” Second line: “Nut over thee: may 
 she watch thy abode of rest in Heaven; revealing thee to the 
 God (chastiser) of thy enemies; King Menkara , living for 
 ever.” 
 
 The God referred to is Horus, the son of Osiris, who is 
 generally represented as the avenger of his father, Osiris. Nut 
 is the protecting Goddess of the dead, who is to the spirit of 
 the defunct what the overspreading vault of space is to the 
 planets. 
 
 There are several small pyramids which would be considered 
 colossal were it not that they are so completely overpowered 
 by their gigantic neighbours. These date from the times of 
 the kings of the 4th dynasty : in fact one of them is the tomb 
 of Heut-sen , a daughter of Shoofoo, the builder of the Great 
 Pyramid : for an inscrij)tion^found by Mariette Bey close to 
 one of these small pyramids—reads thus : * 
 
 “ The living Horus, the., the king of Upper and 
 
 Lower Egypt, Shoofoo , during his lifetime has cleaned out 
 the Temple of Isis, Ruler of the Pyramid, which is situated 
 at the spot where is the Sphinx, on the N. E. side of the 
 Temple of Osiris, Lord of Rusta. He has built his Pyramid 
 where the Temple of this Goddess is; and he has also built 
 the Pyramid of the Princess Heut-sen where this Temple is. 
 The living Horus, the king of Upper and Lower Egypt, 
 Shoofoo , during his lifetime has paid this honour to his 
 mother Isis, the divine mother, Athor, having ordered him to 
 have it graven on stone. And he has renewed (the founda¬ 
 tion) of the divine offerings, and has built for them his temple 
 in stone, and a second time he has also restored the Gods (of 
 this temple) in .the sanctuary. 
 
 * See Bunsen s Egypt’s Place in Universal History, Vol. V. 
 
 H 
 
60 
 
 Egypt: The Land of Wonders. 
 
 “ Tlie place of the Sphinx is to the south of the Temple of 
 Isis, Ruler of the Pyramid, and to the north of the Temple 
 of Osiris, Lord of Rusta. The images of the God of Hor- 
 em-khoo (the Sphinx) are in accordance with the regulations.” 
 
 There are several most important results obtained from 
 this precious relic. It connects Shoofoo with the building of 
 the Great Pyramid; and testifies to the two temples, dedi¬ 
 cated, the one to Isis, and the other to Osiris (no remains of 
 which are now known to exist); also that the Sphinx was in 
 existence at the time the Great Pyramid was built; and last 
 but not least, it proves the antiquity of the Osirian worship 
 and system. 
 
 To the east of the three pyramids is The Great Sphinx, 
 about which so much has been written and so little really 
 understood: that such is the case is proved by the familiar 
 colloquial: “ The riddle of the Sphinx ” ; and such it will 
 
 I continue to be until its true character is recognised. It un¬ 
 doubtedly has a dual meaning r the first to represent an 
 astronomical fact, and the second a symbolic representation 
 with an esoteric application, that runs through all the Egyp¬ 
 tian system or religion, of which I shall treat in following 
 chapters. The name Hor-em-khoo (given on the Tablet of 
 Slioofoo ) supplies the astronomical application; for it means 
 —“ The sun at rest, or, in his resting-place.” 
 
 The Sphinx is a recumbent figure, with a male human head 
 j and animal body (supposed to be that of a lion). Its pro- 
 I portions are gigantic. The body is 140 feet long, and is 
 f formed of the natural rock, filled in with masonry to make it 
 the required shape. The head is cut out of the solid rock 
 from the top of the forehead to the bottom of the chin, and is 
 
 1 about 14 feet across. The wig—a huge mass of stone—is 
 still there, but the head-dress (which is shown on tablets 
 where this image is shown) is gone. In fact the whole monu¬ 
 ment is so worn and disfigured that most of the rhapsodical 
 writings about it may be put down to the “ imagination ” of 
 the writers. As a work of sculpture, when you have stated 
 that it is a huge colossal figure, proportionate in design,*—it 
 pretty much contains all that can be said of this, the oldest of 
 Egypt’s monuments. Its builder, designer, and date are un¬ 
 known. Caviglia, who in 1817 made excavations, found 
 
Monumental Egypt: Pyramids and Sphinx. HI 
 
 several tablets which liacl been placed by Thothmes III. and 
 Pameses II. ; as well as some by the Roman emperors. In 
 those times it doubtless formed a part of a series of buildings 
 connected with the two temples of Osiris and Isis, and the 
 Great Pyramids ; which in the tout ensemble jnstly entitles 
 these majestic piles to be regarded as one of the “ wonders of 
 the world.” The Desert sands are continually encroaching 
 and burying what remains of these once grand buildings. 
 
 I am much perplexed by a statement of Herodotus (see 
 Euterpe II., 127) who says that a channel from the Nile 
 flowed in an artificial aqueduct to the Great Pyramid; and 
 “ that it flowed round an island (formed by said aqueduct) 
 in which (the Egyptians say) the body of Cheops is laid.” 
 
 If he had said this “island” was near the Pyramid, it 
 might be understood, but when we know that the base level 
 of the Building is more than a hundred feet above the level 
 of the Nile, it is hard to reconcile such a statement with the 
 actual truth. Unless raised by means of locks (of which 
 there are no traces) it would be impossible to bring the water 
 to anything near the Pyramid, and if it was at the foot of the 
 hill, such an island would apply to any or all three Pyramids : 
 but he distinctly says: “Nor does a channel from the Nile 
 flow to it (the second pyramid) as to the .other.” 
 
 Such a statement, coupled with many others respecting the 
 builders of these three Pyramids, causes me to think that he 
 was—to use a rather uneuphonious phrase—“made a fool of" 
 by those Egyptian priests who, he says, were his informants. 
 He states that “ Cheops was succeeded by his brother 
 Cephren ,” whereas Setla s Tablet shows a King Tatfra 
 between these two monarchs ; and by the way in which he 
 speaks of these two kings, it is very evident that either the 
 priests were fooling him, or that they were not of the same 
 theological cult as Cheops and Cephren. If these Pyramids 
 were erected by “ forced labour ”—which is not at all unlikely, 
 —in this respect they were only like their successors, and 
 which practice has maintained in Egypt down to our own 
 times. It is this very “theological quarrel” between the 
 several successive monarchs, which causes so much difficulty 
 
 7 4 / 
 
 in unravelling the intricate web of ancient Egyptian history. 
 
( 52 ) 
 
 THE GREAT PYRAMID. 
 
 V IEWED from any standpoint, tliis great Building is 
 justly entitled to its ancient position as “ one of the 
 seven wonders of the world;” and at the present 
 time, considering the amount of attention it is receiving 
 from so many different sections of the Christian and scientific 
 worlds, it cannot be passed over with a mere running account 
 of its size and dimensions, <fcc. 
 
 Without a doubt, The Great Pyramid of Jeezeli stands 
 out distinct and separate from all other pyramids. It seems 
 to have been constructed with a particular and peculiar 
 meaning and significance in all its details. Some—not un- 
 influential—scientists affect to think that the marvellously 
 accurate scientific details which it unfolds, may be brushed aside 
 by the simple statement that these are so many “coincidences”; 
 but as we shall presently see, this is a mere stratagem to save an 
 admission that true knowlege was in possession of a man, or 
 men, at that early period of human history, in many respects 
 antedating and anticipating the scientific accuracy of our 
 . As will be seen there are a vast deal too many 
 positive scientific facts delineated in its construction to be 
 disposed of by the “ mere coincidence ” theory. 
 
 From my own study of this majestic Building, I have no 
 hesitation in assigning to it a more than ordinary human fore¬ 
 sight and skill in its design and purpose. Without question 
 it embodies—in stone—the principles of geography, mathe¬ 
 matics, meteorology, and astronomy. More than this : while 
 some of the ablest astronomers and mathematicians of our 
 times are bringing their learning and knowledge to bear upon 
 its details, and find that the measurements, as applied to 
 astronomy, geography, and other sciences, are absolutely and 
 mathematically correct; I am perfectly convinced that this 
 stone structure embodies another and interior science, of 
 
 own day 
 
 s 
 
Monumental Egypt: The Great Pyramid. 53 
 
 which the other sciences are the external representations. 
 That science is the Science of Symbols, implying a knowledge 
 of the Intellectual evolution and prophetical history of 
 Humanity , from the time of its construction to our own day 
 and times. Whether this was actually known to the Designer 
 of the Great Pyramid, is a question that is not easily 
 answered ; but one thing is certain, all this is plain to those 
 who have eyes to see. 
 
 No greater fallacy exists than the supposition that law is 
 only applicable to the external phenomena of nature. 
 There is law within law, and laws within laws ; and it is only 
 the self-sufficient materialist, who asserts that “ law which is 
 observable in nature ” is alone within the study and reach of 
 the human mind. If the microscope has revealed the fact of 
 a vast and populous world of living organisms outside the 
 reach of the unaided vision, and if the telescope brings to 
 view thousands upon thousands of suns which the ordinary 
 vision never kens ; who has the temerity to assert that “ we 
 can know nothing for certain beyond that which is tangible 
 and cognizable to our senses ? ” If science itself has demon¬ 
 strated that that which was supposed to be “ nothing ” is (so 
 far as science has explored) composed of infinitesimally minute 
 atomic particles, affected in their motions by what are 
 termed heat and light; surely then a vaster kosmos appre¬ 
 ciable by the interior facultv of mind must exist, the divisions 
 of which are so finely marked that none can actually define 
 the dividing line between so-called matter and spirit. All 
 this and much more follows, so soon as we penetrate the 
 spheres and planetary spaces which encircle our earth ; on 
 the surface of which we have, for a temporary period, the 
 consciousness of being what we are. 
 
 Now as to the size of the Pyramid : in round numbers its 
 height was 480 feet; that is twenty feet higher than the spire 
 of Strasburg Cathedral, the highest building in Europe. It 
 is composed of solid stone-work, or masonry, covering a 
 square surface of thirteen acres. The blocks or stones com¬ 
 posing the body or bulk of the building, are squared and set 
 in mortar; these were faced on the four sides, with fine 
 polished casing stones of white limestone, about 7 feet long 
 and 5 feet deep (a few of which still remain in situ) ; and 
 
54 Egypt: The Land of Wonders. 
 
 so fine was tlie work that I could not insert my knife-blade 
 between the joints. It contains no less than 85 millions of 
 cubic feet of solid worked stone. These particulars will en¬ 
 able us to form some conception of the magnitude of this 
 vast colossal structure. 
 
 It stands at the head of the Delta formed by the various 
 mouths of the river Nile, by which it empties itself into the 
 Mediterranean Sea, and is fixed at the centre of the circle of 
 which the land is a sector, or portion “ cut out ” of a circle, 
 the extremities of the sector being formed by the outer 
 branches of the river. 
 
 It is built on a hill formed of limestone rock, part of which 
 was utilized for the filling-up stones, and is 130 feet above 
 the level of the Nile valley, so that it is not affected by the 
 annual inundations of the Great River. The casing stones, 
 now for the most part gone, were formed of a fine, white 
 stone, polished, and when covering the Building must have 
 presented a sight beautiful to look upon, and awe-inspiring by 
 its magnitude. Many of the stones were of vast size, say 
 27 feet long, 5 feet wide, and G feet deep; to bring these 
 from the quarries and raise them to such enormous heights 
 where they had to be used, was a feat of engineering prowess, 
 that even now with all our modern appliances (apart from 
 steam power) would tax the energies of our most skilful and 
 enterprising engineers and builders. 
 
 Not only the style of the Building but its position and 
 locality are unique, and prove that He who designed and 
 placed it on that exact spot, was guided by a wisdom and 
 knowledge that descended from above, which was intended to 
 be made apparent in after ages, when the time should be ripe 
 for the unfoldment of its meaning. It stands in latitude 30 
 degrees, and is in the centre of the habitable globe, for :— 
 
 1st. The quantity of dryland east of meridian of Pyramid 
 is equal to that west of it. - 
 
 2nd. The dry land north of that latitude equals that to the 
 south of it. 
 
 3rd. The greatest meridian extension of dry land is on the 
 meridian of the Pyramid. 
 
 4th. The greatest length of dry land in latitude is on the 
 latitude of the Pyramid. 
 
 • 
 
Monumental Egypt: The Great py ram id. 
 
 oo 
 
 Thus proving that the Designer of this wonderous pile was a 
 geographer, as well as architect, engineer, and astronomer, 
 and well acquainted with all that relates to the configuration 
 and position of the planet. 
 
 The dimensions taken from the accurate measurements Ly 
 Professor Smyth bring out the following facts :— 
 
 The polar axis of the earth, or the distance between the 
 arctic and antarctic poles, is measured by 500 millions of 
 pyramid inches, or 20 million pyramid cubits. 
 
 The height of the Pyramid (in its integrity, not as it is 
 now) was 5,813*01 inches, which figures, multiplied by 10 to 
 its ninth power (3 times 3), gives the distance of the earth 
 from the sun, which is 91,840,000 miles. 
 
 The length of the floor of the Antechamber (of which I 
 shall treat more fully when describing the internal arrange¬ 
 ments) multiplied by 50 is exactly the height of the Pyramid. 
 
 The length of each base side of the Pyramid is 9,131*05 
 inches, which divided by cubits of 25 inches, is 365*242, and 
 shows the exact length of a solar year, in days, hours, minutes 
 and seconds. The total length of the four sides is 36,524*2 
 inches, which divided by 100, is again the number of days, 
 &c., in a year, but in terms of an unit day one hundred inches 
 long. 
 
 What is known in astronomy as the “ Precession of the 
 Equinoxes,” that is, the time that is required for any parti¬ 
 cular star in the heavens, on the meridian on a particular 
 night to appear again in that exact spot (the time of this 
 cycle is 25,826*5266 years), is demonstrated by the length 
 (in inches) of the two diagonal lines drawn across the base 
 of Pyramid, which is exactly the same as given in the figures 
 above. 
 
 The Pyramid also shows and expresses in many forms the 
 power in mathematics of the Greek letter corresponding to 
 the letter P in our alphabet, and in fact, the Building it¬ 
 self is termed a “ Pyramid ” from this very circumstance, it is 
 the mathematical expression or power of that letter, and 
 means the proportion which a diameter of a circle bears to its 
 circumference, which put into figures, reads as 1 is to 3*14159. 
 
 This proportion is seen by the mathematician to have no 
 exact definable ratio, as to the relation existing between a 
 
5G Egypt: The Land of Wonders. 
 
 square and a circle, i.e., it is impossible to put into a square 
 the exact contents of a circle. As a square symbolizes the 
 highest and most perfect form of Truth, and a circle that of 
 Good, expressed in human beings by the masculine and femi¬ 
 nine sexes, it proves that the two can never be interchangeable 
 but that the difference will be maintained throughout eternity 
 in all state and spheres. 
 
 The power or value of this relationship of a diameter to 
 circumference, is demonstrated in the Pyramid, as follows :— 
 1st, By its vertical height, which is the radius of a circle, the 
 length of whose circumference is equal to the sum of 
 length of the four sides of base. 
 
 2nd. It is shown twice over in what is known as the Ante¬ 
 chamber, by a peculiar arrangement or division of the 
 flooring, and also by the granite wainscoating on the 
 east wall. (I omit the figures here, as they would not 
 interest the generality of readers, but they are all 
 to be found in works published by scientific men who 
 have worked out, and are still working out, the problems 
 ..involved in these intricate calculations, and to their 
 labours I am indebted for the elucidation of these inte¬ 
 resting and marvellous natural scientific results.) 
 
 3rd. The length of the granite floor of the Antechamber, if 
 multiplied by 50, gives the length of the side of a square, 
 whose area is equal to the area of a circle which has the 
 height of the Pyramid for its diameter. 
 
 4th. In the Central Chamber, its length, exjn’essed in cubits, 
 represents the diameter of a circle which is equal in area 
 to a square wdiose side is the same as the number of 
 cubits in the base side of Pyramid, or the number of 
 days, &c., in a solar year. 
 
 5th. The same measurement in Central Chamber, (412T32 
 cubits) is as the side of a square which represents in area, 
 a circle whose radius (or half diameter) is 232*52 cubits, 
 and this multiplied by 25 inches (a cubit) is 5,813 inches, 
 or the height of the Pyramid. 
 
 We have thus seen that the special number 5 is the radical 
 number in the Pyramid measurements : 
 
 The Building itself is a figure of 5 sides. 
 
 The Standard Index is 5 inches. 
 
Monumental Egypt: The Great Pyramid. 
 
 57 
 
 / There are 5 lines over entrance to Grand Chamber. 
 
 There are 5 steps in wall niche of Middle Chamber. 
 
 I There are 5 chambers over Grand Chamber. 
 
 The space occupied by Chambers and Passages is a 
 fifteenth part (3x5) of the whole of Building. 
 
 The Middle Chamber is on the 25th course of masonry. 
 The Grand Chamber is on the 50th course, which is 
 the standard of 5 and 50. It has 5 courses of 
 granite masonry, and has 100 stones in the 4 
 walls ; and its contents are exactly 50 times the 
 quantity of coffer capacity. 
 
 There must be some reason why this number five plays 
 such an important part as a factor in the construction of this 
 Representative Building, which reason is quite intelligible to 
 those who are versed in Esoterism, or the knowledge of the 
 “ Law of Symbols.” 
 
 The Pyramid was truly orientated, f.e., its four faces were 
 opposite the four cardinal points, according to astronomical 
 (not magnetic) position. From the situation of the Pyramid 
 on that particular parallel of latitude, the sun, twice a-year, 
 for 14 days before the vernal, and 14 days after the autumnal 
 equinoxes, would cease to cast a shadow at mid-day, and for 
 some moments, seen from the base at the north side, the ma- 
 j estic disc of the sun would appear as though it rested on the 
 summit or apex, thus the Building would appear as a pedestal 
 for the glorious orb of day. The same may be said of the 
 full moon of the equinoxes when it takes place in this parallel. 
 A fact like this is too important to be left out of consideration, 
 for it supplies the key to unlock many, what would otherwise 
 be incomprehensible, mysteries. 
 
 The entrance to the Pyramid is on the north side, about 
 900 inches high from the base level, not quite in the centre, 
 but at some distance to the east of the centre line. Why this 
 departure from what would be thought to be the right place, 
 has been shown by an eminent engineer and scientist to have 
 a significant meaning, viz., that it showed the obliquity of 
 the polar axis of the earth, or how much it is out of the verti¬ 
 cal line, and which he demonstrates to be correct and in ac¬ 
 cordance with scientific fact. 
 
 From the entrance, the passage (which roughly expressed 
 
 i 
 
58 Egypt: The Land of Wonders . 
 
 is 4 feet high by 3J feet wide, and which dimensions are 
 maintained through the system of passages) descends at an 
 angle of 2G deg. 18 min. 10 thirds, to a distance of about 375 
 feet, where it enters a chamber hewn out of the solid rock, 
 and which is about 50 cubits below the base line of Pyramid. 
 
 This subterranean Chamber is 550 inches long, 330 broad, 
 and varies in depth from 50 to 150 inches. A striking fea¬ 
 ture connected with the Chamber is, that while the roof and 
 walls are properly finished off and square, the bottom was 
 left unfinished, suggesting the idea of “ a bottomless pit.” 
 Judging from other Pyramids, this chamber should have 
 been for the sarcophagus of the king, but it is evident the 
 room itself with its unfurnished exit passage is a “ blind.” 
 
 Returning to the entrance passage, after descending 350 
 inches, there are two fine vertical lines on each side wall of 
 the passage, which by astronomical calculation, indicate the 
 date at which the Pyramid was supposed (by Professor 
 Smyth) to have been built, viz., 2,170 b.c., for at that partic¬ 
 ular time the star a Draconis was on the meridian below the 
 pole, while the Pleiades was exactly on the meridian above 
 the pole, i.e., when these particular stars were in a position 
 exactly opposite to each other, equidistant from a point called 
 the pole, and at a certain distance down the slope—the angle 
 of which was determined by this fact, and which was so con¬ 
 structed as to commemorate it,—this phenomenon could he 
 observed within the vista of the opening formed by the mouth 
 of the passage. 
 
 This truth is shown by one of the lines; the other line 
 refers to a not less remarkable fact, viz., that from that point 
 to the entrance of the Grand Gallery is exactly 2,170 inches, 
 so that two important epochs in Pyramid teachings are 
 noticed from that standpoint, the one, by looking outward, 
 fixes a certain date ; the other, by looking inward, points to 
 the entrance of a Grand majestic Hall (or Gallery, as it is 
 usually termed). By some, this point at the entrance of the 
 Grand Gallery is supposed to fix the date of the commence¬ 
 ment of the Christian era by the birth of Christ; but of this 
 more anon. 
 
 After descending from the entrance to the point referred 
 to, the ascent to the Central Hall is by a long passage without 
 
Monumental Egypt: The Great Pyramid . 59 
 
 a break for 1,542 inches, which by some is supposed to have 
 a specific chronological application, and to refer to the con¬ 
 tinuance of the Mosaic Dispensation from the time of the 
 Exodus of Israel out of Egypt until the commencement of the 
 Christian era; but of this chronological application I shall 
 treat afterwards. 
 
 At a distance of 1,542 inches, the ascending passage opens 
 out into the majestic hall known as the Grand Gallery, the 
 floor of which is continued nearly to its end at the same angle 
 as the ascending passage. The angles of the passages were 
 determined with special reference to geometry, chiefly to ex¬ 
 press the mathematical power of the Greek letter before 
 referred to, by showing for all time the exact proportion of a 
 diameter of a circle to its circumference; next, to geography, 
 requiring for symbolic purposes that the Pyramid itself should 
 be placed in the centre of the habitable parts of the globe; 
 and finally, to astronomy, which relates the earth to the 
 stellar system, and its twin-sister science astrology, which 
 deals with states, as well as with time and space. 
 
 Astronomy is but a half science; for mankind merely to 
 know that the planets move over a given space in a certain 
 given time, and are subject to an unerring law which governs 
 their movements, is in itself but of little practical value; but 
 using this knowledge as a stepping-stone, an advance is made 
 by noting the influences of the planetary and stellar systems 
 upon the earth, and if such influences affect the earth as a 
 physical body, why nbt man, the highest and noblest form of 
 life inhabiting the earth ? And if such influences are 
 observed and noted, and these influences are found to be 
 subject to law (it may perchance be law of another kind than 
 natural science at present acknowledges, but subject to law 
 nevertheless they must be), then it follows that there is an 
 interrelation subsisting between the planets forming our solar 
 system, and again between that system as a whole, and other 
 solar systems. 
 
 Before ascending the Gallery, there is a horizontal passage 
 leading from its entrance to the middle, or Queen’s Chamber, 
 as it is called. This passage, for a seventh part of its length 
 both at its beginning and ending, is depressed so as to give 
 increased height to the passage. The chamber itself is also 
 
60 Egypt: The Land of Wonders . 
 
 a room of seven sides, i.e., the four walls, floor, and two roof 
 sides. It is lined with a fine white stone, and the joints are 
 remarkably close and accurate; so excellent is the workman¬ 
 ship that a knife blade cannot enter between the joints of 
 masonry. In this chamber, the floor, though levelled, was 
 never finished off, but is made of the rough fillings-in of the 
 body of the Pyramid ; and the mean of the length and 
 breadth of this chamber is exactly the same as the length of 
 the terminal portion of its own entering passage. By a 
 somewhat elaborate method of calculation, Professor Smyth 
 found this chamber to coincide with the Hebrew week of 
 6 ordinary days, terminated by, or founded on, one larger, 
 nobler, and in the Pyramid terms in which the measures are 
 given, more glorious than the rest, viz., the seventh. 
 
 Thus the number 7 is the main element in the symbolic 
 construction of this beautiful room. To my mind, this 
 repeats in another form that which is embodied in the Grand 
 Gallery, to which I shall presently refer. 
 
 Another remarkable architectural feature in this room, is 
 the presence of what is called the niche inserted in the east 
 wall, composed of 5 steps, the lowest one being a little over 
 66 inches high, and all the rest about 30. This niche is the 
 key to the mensuration which brings out the number 7, and 
 its relations just referred to; and also by the same process 
 identifies the cubit of 2o inches, as the larger standard mea¬ 
 sure of the Pyramid. 
 
 Returning from the Middle Chamber along the horizontal 
 passage, the Grand Ascending Gallery is entered, when the 
 attention of the visitor is at once arrested by the noble pro¬ 
 portions of the apartment. Its direction, like the others, is 
 from North to South. This noble Hall is 340 inches high, 
 just seven times the height of the mean of the entrance and 
 exit passage; 82 inches wide at the bottom, and gradually 
 reduced by seven overlappings to the top, where the breadth 
 is reduced to that of the passages, corresponding to the width 
 of the passage through the Hall itself; this width is 42 
 inches, formed by a stone bench or ramp, running the whole 
 length on each side, which is 20 inches wide and 21 inches 
 deep. On the top of these ramps are 28 holes (14 on each 
 side, which, doubtless, refer to the phenomenon of the sun 
 
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Monumental Egypt: The Great Pyramid. 
 
 61 
 
 appearing on tlie top of the Pyramid 14 days before the 
 vernal and 14 days after the autumnal equinoxes, referred to 
 in previous chapters), and the crossing of the line by the 
 sun is indicated by stones let into the side walls imme¬ 
 diately over these ramp-holes, and having the form of crosses. 
 
 The overlapping stones of the side walls are, on an average, 
 35 inches in height, and each project 3 inches over the lower 
 one, thus narrowing the width upward to the roof, which is 
 formed by 36 stones overlapping in a similar manner to those 
 forming the side walls. 
 
 The seven overlapping stones refer to the sun and planets, 
 which then formed the solar system, as known to the astro¬ 
 nomers of that day. It is from this that the cycle of the 
 week originates and which still exists among Christian nations, 
 the days being dedicated to the various orbs of the system. 
 Besides this, they referred to the Pleiades or seven stars, 
 which play such an important part in all ages and countries, 
 and which in ancient times marked the commencement of the 
 annual cycle or the year,—whose advent was always as¬ 
 sociated with feasts of rejoicing,—and the influences from 
 which, from all time, have invariably been associated with 
 good for the human race. Astronomically considered, Alcy¬ 
 one in Pleiades forms the centre of the astral system, and 
 is the pivot around which our solar system revolves. 
 
 The height of this magnificent chamber is determined by 
 astronomical values, for, as shown by Professor Smyth, lines 
 drawn from the centre of the base of the Pyramid and ex¬ 
 tended outward to take in the upper and lower culmination of 
 the then Pole Star, intersected at that point or entrance the 
 lowest and highest parts of the north wall, and thus formed 
 the height, as already given. 
 
 The roof is formed by 36 overlapping stones, laid as tiles, 
 and refers to the annual cycle of twelve months, the month 
 being then divided into three periods of ten days each ; thus 
 it represents the 36 decades which made the year, for the 
 week of the Pyramid Builder and the Egyptians for long-after 
 ages was composed of ten days. 
 
 A short passage 50 inches long by 43 in height and 41 in 
 width—one tenth the length of Grand Chamber-—connects 
 tac Grand Gallery with a small room called the Antecliam- 
 
62 
 
 Egypt: The Land of Wonders . 
 
 ber, which is 150 inches (nearly) high, 116 long, and 65 wide, 
 with a ceiling formed by three granite stones. Exactly 21 
 inches from the entrance wall there is a barrier, formed by two 
 granite stones 45 inches in depth, stretching right across the 
 room. On the face of the bar, there is an object known as the 
 Boss, in shape like a horse-shoe. 
 
 This Boss is the only piece of sculptured work in the whole 
 building, and is formed by cutting away the face of the stone, 
 and leaving it as a projection from the remaining surface. Its 
 original shape was a semi-circular raised rim with the ends 
 joined together by a base of same proportion; the rim is also 
 semi-circular in section, and is just 1 inch broad at the bottom. 
 It is 5 inches across the bottom, inside the lower part of the 
 figure, and 7 inches outside measurement. This Boss, being 
 exactly 5 inches long within the area of the sector, is the 
 index or standard of measurement, as well as the standard of 
 capacity of the geodesic values of the Pyramid. As to mea¬ 
 surement, it is a palm or a man’s hand-breadth, and when the 
 correspondence of the human hand is known, the significance 
 of this beautiful symbol is fully appreciated. 
 
 The Boss is also the standard of capacity, as well as of 
 measurement, for the cubic contents is 28*5 inches, which is 
 equivalent to a pint of pure water weighing a pound of Pyra¬ 
 mid density, and these are the fundamentals of the whole 
 geodesic system portrayed in the structure. It is a 5-inch 
 reference scale, and is 5 inches above the horizontal line that 
 divides the two stones which form the Bar, and also is 25 
 inches from the east wall. It also by its peculiar construc¬ 
 tion shows the relation between the square and circle, which 
 is again repeated on a larger scale in two other parts of the 
 Chamber, thus three times over resolving this intricate pro¬ 
 blem, the significance of which I have already referred to. 
 
 This Antechamber, like its superior Central Chamber, is 
 on the 50th course of masonry, and the full length of the 
 floor multiplied by 50 is the exact height of the Pyramid ; 
 also, the shorter length— i.e., of the granite portion—multi¬ 
 plied by 50 is exactly equal to the contents of the vertical 
 triangular section of the Pyramid. 
 
 This Central Chamber is built of polished granite stones, 
 well and truly laid, and is 412 inches in length, 206 inches 
 
Monumental Egypt: The Great Pyramid . 63 
 
 wide, and 230 inches high. It has five courses of masonry, 
 the horizontal joints of which are even and the same height 
 on all the four walls. The roof is spanned by nine granite 
 blocks extending the whole width of room, and resting on the 
 north and south walls, one of which is no less than 326 inches 
 long, 60 inches wide, and 80 inches deep. The lowest course 
 is 42 inches from the floor line, and the remaining courses 
 each 47 inches high. The lowest course is the same height 
 as the Coffer (for so it is called), and the cubical contents of 
 the room to that height are exactly 50 times the cubical con¬ 
 tents of the Coffer. It is situate on the 50th course of masonry 
 forming the Pyramid. 
 
 As in the Antechamber the index or reference scale was 
 given on the Standard Bar, so in this noble and majestic hall 
 the standards themselves are illustrated, both as to length and 
 capacity, measure and quantity ; hence it is the “ Chamber of 
 the Standards.” 
 
 The length of the Chamber, by a process of calculation, is 
 proved to have relation to the height of the Pyramid, and 
 indicates the sun’s distance from the earth, while its width 
 and contents have a specific relation to the illustration of other 
 mathematical and geometrical problems. 
 
 The Coffer, which is the Gem of the Structure, and which 
 is the sole occupant, is situated at the west end of the Cham¬ 
 ber, and occupies a corresponding place to the heart in the 
 human body. It is a plain granite vessel (or some other 
 hard stone which is not yet positively determined) without 
 a lid, and utterly destitute of any ornamentation what¬ 
 ever. While examining this Coffer, our guide directed 
 attention to what has the appearance of saw marks, which 
 are regular and as if cut by a circular saw. I am surprised 
 that such an extraordinary circumstance should have been 
 unnoticed by Professor Smyth in his work on The Great 
 Pyramid. (There are also very faint angular, or circular, 
 lines on the side wall of the Grand Chamber also left unno¬ 
 ticed.) These “ saw marks” open out an interesting ques¬ 
 tion, for if they really are so—and I am very strongly of 
 opinion that they are—it proves the ancient Egyptians were 
 more advanced in mechanical arts than is generally accredited 
 to them. That they knew how to make or utilize iron is 
 
G4 Egypt * The Laud of Wonders. 
 
 proved by the fact of the discovery of a piece of wrought iron 
 in the Pyramid, by Mr. Perrin, which undoubtedly had been 
 placed there at the time the Pyramid was built. 
 
 This Ark or Coffer is rectangular in shape, and in round 
 numbers 90 inches long, 38 inches wide, and 41 inches deep, 
 outside measurements, with a thickness of 6 inches of sides 
 and ends, and of 7 inches for the bottom. The cubical con¬ 
 tents are 71,250 inches, precisely the same quantity as contents 
 of the material of which it is made. The void of the Coffer is 
 just four times the solid of the lower granite stone that forms 
 the Bar in the Antechamber; and is also 2,500 times the 
 solid of the Boss on index scale, on the same Bar, and, 
 expressed in units, is exactly a ton of Pyramid weight. And 
 what is peculiarly interesting to the Anglo-Saxon people, is 
 the remarkable fact that a British imperial quarter of corn is 
 exactly a fourth part of the capacity of this vessel; thus 
 unmistakably proving some connection existing between this 
 branch of the human family and the Great Pyramid of Egypt; 
 for until this discovery no living man was able to define or 
 say what the British quarter was a fourth of, or what the 
 four quarters made and referred to, but now it appears that 
 the old Anglo-Saxon “ chaldron ” was very nearly, if not 
 exactly, identical with the cubical contents of the Ark of the 
 Great Pyramid of Egypt, and why it should be termed a 
 “ chaldron ” is not difficult to decipher, when we see the use 
 which this very vessel had to perform in the rites and cere¬ 
 monies connected with the “ Mysteries ” pertaining to the 
 system inaugurated at the building of the Pyramid; and it 
 is not too much to assert that this fact is the key to many 
 other problems relating to the history, language, and position, 
 both social and geographical, of the Anglo-Saxon people, and 
 the part which this specific branch of the human family has 
 played, and yet has to play, in the world’s history. 
 
 The Coffer is also the standard of length, expressed in the 
 larger measure of a cubit, and also the standard of capacity, 
 expressed in the larger power of a ton: the cubit being 5 
 multiplied by 5=25 inches, and the ton being 50 multiplied 
 by 50=2,500 cubic inches, or equal to a ton in weight, i.e ., 
 expressed in terms of water. This factor of 2,500 cubic 
 inches, multiplied by 5 (the radical number of the chamber) 
 
Monumental Egypt : The Great p P 'amid. 
 
 65 
 
 =12,500, which again multiplied by 5*70 (the mean destiny 
 of the earth) =71,250 cubic inches, the exact quantity of the 
 Coffer’s contents. 
 
 The standard of weight is determined by a certain quantity 
 which is an integral part of the earth’s mean density, viz., a 
 ten-millionth part of the earth’s polar axis. The standard of 
 capacity is determined by the contents of the Coffer, which is 
 12,500 cubic inches of the earth’s density, and is equal to the 
 weight of the quantity of water contained therein. 
 
 (Most of these elaborate and scientific discoveries are col¬ 
 lated from the published works of Professor Smyth, and other 
 scientists and mathematicians, who have worked out these 
 intricate and interesting problems, which are, for the most 
 part, published in the interest of the “ British Israel ” party, 
 who claim our Inheritance in the Great Pyramid, by virtue 
 of the supposed identity of the British race with the ten lost 
 tribes of Israel; and, as a consequence of this, supported by 
 biblical references and prophecies, they claim that we are 
 specially favoured by God above all other nations of the 
 earth.) 
 
 By an abstruse but true method of calculation, it has been 
 found that the position of the Ark, together with that of the 
 entrance on the north face of the Pyramid, gives the exact 
 angle of the tilt of the earth’s axis, or in other words, shows 
 how much it is off the vertical. It is this obliquity of the 
 earth’s axis that causes the change of seasons, without which, 
 life itself on the earth would he monotonous and destitute of 
 those enjoyments which the cycle of the seasons bestows in 
 their courses, and from this is derivable the 3 zones, frigid, 
 temperate, and torrid, symbolizing again, in another form, the 
 3 degrees of reception of life by the spirit while in the body. 
 
 Above the Grand Central Repository, with its precious 
 unornamented but all-important Chest, there are 5 Chambers, 
 the lowest having a connection with the top of the Ascending 
 Gallery, by a passage 28 inches square, and, by forcing, this 
 chamber was discovered in the latter part of the eighteenth 
 century; the other four rooms were only discovered by 
 Colonel Howard Vyse about 36 years ago, who forced an 
 entrance by breaking away the masonry on the east side, 
 commencing at the lower chamber and working upward. 
 
 Iv 
 
66 Egypt: The Land of Wonders . 
 
 By some it is supposed tliat these chambers were construc¬ 
 ted for architectural purposes to relieve the Central Chamber 
 of the enormous weight above it, but we may dismiss this 
 idea from the Builder’s design, as he had other ideas to ex¬ 
 press, for had this been the only reason, he would not have 
 finished them off in the manner in which they are found, as 
 the ceilings are formed of solid massive granite stones, reach¬ 
 ing across the rooms and resting on the side walls, the 
 chambers preserving the same dimensions in length and 
 width as the Grand Central Chamber beneath. These rooms, 
 or Chambers of Secrecy, average only about 40 inches in 
 height. The floors are the tops of the granite blocks, forming 
 the roof or covering of the chamber underneath, and are left 
 rough and unworked on the upper surface of the stones, while 
 the sides forming the joints are worked smooth to make a 
 close joint; but the chief distinguishing feature in their 
 appearance is, that the roofs or ceilings are all beautifully 
 smooth, thus forming 5 polished granite ceilings. The top 
 chamber alone is roofed by limestone stones, meeting in the 
 middle and projecting 100 inches beyond the north and south 
 walls on which they rest; there are 11 stones, showing 10 
 joints in each slant of the roof. The east and west walls of 
 all these 5 chambers, together with the roof of the 5th or 
 highest, are all built of fine white mokattan stone; comport¬ 
 ing in this respect with the fourth or antechamber in the 
 lower series. Thus there are 5 chambers below and 5 above, 
 making 10 in all. In the upper of these 5 chambers, hiero¬ 
 glyphs with royal ovals were discovered—painted on the 
 walls—which indicate that the building was erected in the 
 reign of Khufu (the Greek Cheops) of the 4th dynasty. 
 
 Why such an amount of labour and cost should have been 
 expended on the granite blocks forming the ceiling of these 
 chambers, cannot be accounted for by any architectural 
 object; especially seeing that they were hermetically sealed 
 and apparently formed no part of the general system. We 
 are thus shut up to the thought that some symbolic meaning 
 was intended, which again is quite plain to the possessor of 
 the true science of symbolism. 
 
 None but the Mighty One, who possessed the knowledge 
 of the secrets of the Kosmos, and who appeared on the earth 
 
RAMESES II. as the S0 N Gr G01). 
 
Monumental Egypt: The Great Pyramid . G7 
 
 for the express purpose of revealing those secrets, and embo¬ 
 dying them in symbolic form and structure, could have 
 accomplished such a work, unless He had brought down a 
 consciousness of His descent from the highest or central 
 sphere; or, He was for the time being in conscious and open 
 communion with angelic beings who revealed, from a divine 
 source, the knowledge that was needful for the purpose ; as 
 it is quite clear, that in that age, there were no means of 
 obtaining the astronomical, geometrical, and geographical 
 scientific knowledge (which the architect of such a building 
 must of necessity possess) by any external means and appli¬ 
 ances ; therefore there is no alternative but to credit the 
 Author of this majestic and grand design with more than 
 ordinary human intellect, and which unquestionably was 
 supplied, not from outer but from inner sources, known to 
 himself, but unknown to the rest of the race. 
 
 Before entering upon the religious systems of the Egyptians, 
 it will be necessary to revert to the subject of “ Chronology,” 
 which is supposed to be embodied in the Great Pyramid of 
 Egypt, by the British Israel party, and other biblical literal- 
 ists referred to above. 
 
 By taking the lengths of the various passages and chambers 
 along the floor lines, and counting inches of measure as years 
 of time, it is presumed that these measures, along with certain 
 marks and divisions, apply to historical events as narrated in 
 the Old Testament Scriptures. 
 
 The Zero, or cardinal point of this supposed system, is at 
 the entrance of the Grand Gallery, and its length, 1,881 inches, 
 taken as years, fixes that date as the consummation of the 
 Christian Dispensation, which by others is supposed to refer, 
 if not to the end of the physical world, at least, that it marks 
 the time when the Lord Jesus Christ will come again in 
 person, and thus make his “ second advent” upon our earth. 
 
 Returning to Pyramid measurements. The entrance is 
 2,523 inches from the Zero point (or the year 1, commencing 
 with the birth of Christ), which is supposed to indicate the 
 year when the dispersion of Babel took place, and assumes 
 that the deluge or flood occurred about 2,800 years b.c. 
 
 At a distance of 2,170 inches from Zero (near the entrance) 
 there are the two double lines on the walls of the entrance 
 
68 
 
 Egypt: The Land of Wonders . 
 
 passage, which are supposed to establish the date of the 
 building of the Pyramid, and to have a prophetical allusion 
 to the birth of the Messiah, and his appearance upon the 
 earth; hence they are styled the Messianic lines. 
 
 At a distance of 1,542 inches the ascending passage lead¬ 
 ing to the Grand Gallery and Central Chamber strikes off at 
 another angle from the descending passage, and marks the 
 time when Moses led Israel out of Egypt; thus the length of 
 1,542 inches, in years, marks the duration of the Mosaic 
 Economy, or Jewish Dispensation. 
 
 The length of the Grand Gallery is 1,881 inches, which 
 answers to the duration of the Christian Dispensation ; another 
 50 inches brings us to the Antechamber, which measures 116 
 inches, and after that a length of 100 inches, or a total of 
 2,157 inches, which, as years a.d., introduces into the Grand 
 Central Chamber, representing the millennium epoch. 
 
 Such is an outline of the system advocated by those who 
 give a specific chronological application to Pyramid measure¬ 
 ments, and apply them to the historical and prophecies of 
 Scripture. 
 
 It will be seen that the crucial points of the system are the 
 Pyramid entrance, and commencement of the Grand Gal- 
 lery ; the first referring to the Deluge, and the second to the 
 Birth of Christ; both of which are considered to have been 
 actual occurrences, at the time specified. If it can be shown 
 that either of these are not in accordance with literal fact, 
 then it follows that the system is founded upon an erroneous 
 conception of the true symbolism, which unquestionably is the 
 grand characteristic of the Great Pyramid. 
 
 It is precisely on the question of the literal application of 
 the Scriptures to historical events in human history, and rela¬ 
 ting, for the most part, to a small portion only of the race, 
 that disputations and contentions take place; and to this very 
 contention is due the division of Christendom into the vast 
 number of contending sects, each claiming for themselves the 
 possession of truth, such as taught by the Scriptures, and 
 which, according to the doctrines they teach, is to reform and 
 regenerate the whole world. 
 
 It is against this arrogant claim that I protest, for I do not 
 believe that Truth—in any form—is monopolised by any 
 
Monumental Egypt: The Great Pyramid. G9 
 
 special people, or body of scientists or religionists. Nothing 
 must be accepted as truth that will not bear the most rigid 
 scrutiny upon its own plane , and it is not too much to assert 
 that the day of dogmatic assertion, unsupported by proof, is 
 rapidly passing away, and any system that cannot reconcile 
 science and true philosophy with religion, must go down 
 before the advancing intellectual capacity which is now being 
 developed among so many portions of the human race. 
 
 I now turn to a scientific, i.e., the astronomical view, and 
 give details which can be verified. Here no question can be 
 raised as to doubtful or fanciful interpretation; and these facts 
 demonstrate that in this department, at least, the Designer of 
 this Structure was a profound scientist, as well as historian 
 and prophet. 
 
 Without committing myself to the theories of Professor 
 Smyth, yet one of his discoveries is undoubted, viz., the use 
 of the inch measurement , as a standard for the division of 
 time—one inch coinciding with a year of time. The value of 
 this fact is determined both by astronomical and astrological 
 science, the latter now justly numbered among the lost sciences. 
 
 The chief point of interest turns upon the meaning of the 
 measurement of the most magnificent of its interior chambers. 
 The one known as the Grand Gallery measures in length 
 exactly 1,880^ inches, and, taking the inches as years from 
 the commencement of the Christian era, it brings us, in time, 
 to the middle of the year 1881 a.d., in which something was 
 to occur; and, as a literal fact, we had the Grand Assembly 
 of Planets in TAURUS. 
 
 While dwelling on this subject I was impressed to consult 
 my drawings of the Great Pyramid, and to add up the mea¬ 
 surements from the entrance, along the passages to the end of 
 the Grand Gallery, which evidently appears to culminate in 
 something remarkable. The result was startling, as it brought 
 out the fact of the (very near if not actual) agreement with 
 the time when the sun entered the sign Aries at the vernal 
 equinox, which is known to science as “ The first point of 
 Aries ,” and which to this day forms the basic point from 
 which all astronomical calculations are made. More anon in 
 reference to this First Point of Aries. Here is the sum :— 
 
70 
 
 Egypt: The Land of Wonders. 
 
 Length of passage to junction of descend¬ 
 ing and ascending passages ... 
 
 Length of ascending passage to Grand 
 Gallery 
 
 Length of Grand Gallery 
 
 983 inches. 
 
 1542 
 
 1880^ 
 
 ?> 
 
 Total 
 
 4405-^ inches. 
 
 Time from now to when sun entered 
 Aquarius 
 
 Add for sun’s passage through Pisces... 
 Add for do. do. Aries ... 
 
 109 years. 
 21521 „ 
 
 21521 „ 
 
 Total 
 
 ... 4413-| years. 
 
 which, allowing for a very slight inaccuracy in measurement, 
 is virtually the same. 
 
 There are three points in the Pyramidal construction which 
 are especially noticeable, viz., the entrance, and the com¬ 
 mencement, and ending, of the Grand Gallery, the walls of 
 which, in both instances, abruptly rise to a height of 340 
 inches, just seven times the height of the entrance and exit 
 passages. The first point, or entrance, agreeing with the first 
 point of Aries , was also identical with an astronomical fact as 
 remarkable as the one on which I am now treating, for at 
 that specific time there was (about 2580 years b.c.) a Grand 
 Assembly of five Planets in the sign Pisces. At the second 
 point, supposed to indicate the birth of Jesus Christ, and 
 from which time the Christian era commences, there was an 
 assembly and conjunction of three large Planets, and now, at 
 the third point, corresponding to time, we had five large 
 Planets assembled in Taurus. With such facts as these, we 
 can afford to dispense with the plea of coincidences. 
 
 But more than this, we find that the Pleiades in the sign 
 Taurus (or the Bull), are most intimately associated with the 
 Great Pyramid design and construction; for as an astronomi¬ 
 cal fact, at the time it was built, and on a certain specified 
 hour the observer when stationed at a given point in the 
 descending passage, saw three stars (or groups), viz., the then 
 Pole Star in the centre, the Pleiades above the meridian of 
 
Monumental Egypt: The Great Pyramid . 71 
 
 the pole star, and a Draconis below the meridian, equi-distant 
 from the centre, and it is, therefore, not surprising that the 
 Pleiades should come up again and form an important factor 
 at the time specified as 1881. 
 
 Connecting all the known astronomical facts together, it 
 would appear that at that specific time, registered by the 
 Great Pyramid, and which coincides with the “ first point of 
 Aries” a grand solar cycle had been completed, and then 
 commenced a new one, which would not recur again for 
 upwards of 25,000 years, and of which nearly one-sixth has 
 run its course. 
 
 These cycles, based upon solar and sidereal phenomena— 
 with their effect upon humanity—formed a most important 
 part of the Egyptian and Indian systems, which will be 
 noticed in following chapters. 
 
 Many Egyptologists—who for a time accepted Professor 
 Smyth’s theories, as wrought out in his learned work, and 
 which was written mainly to prove the literal occurrence of a 
 universal Deluge, a few centuries before the Pyramid was 
 supposed to be built; and who fixes the date of its erection at 
 2,170 years b.c.,— have been reluctantly compelled to give up 
 this date ; for accumulating proofs from the monuments them¬ 
 selves seem to establish the general correctness of Manetho’s 
 “ Lists of Dynasties,” accepting which, the date would long 
 antedate the period assigned by biblical chronology for the 
 universal Flood, which is stated to have destroyed all the 
 human race except Noah and his family. The facts I have 
 given of an astronomical nature relieve us from any depen¬ 
 dence upon biblical assumed chronology, and leave us free to 
 accept dates, as a more correct knowledge of Egyptian history 
 will undoubtedly give. 
 
 The discovery of the “ Table of Kings ” in Sethi's Temple 
 at Abydus is of incalculable value in this direction, and 
 doubtless many more lie buried under the soil, which await 
 the excavator’s efforts, and as these are brought to light many 
 questions, both of fact and chronology, will then be satisfac¬ 
 torily settled. 
 
 In closing this chapter upon the Great Pyramid—much 
 remaining unnoticed,—I think sufficient has been given to 
 arouse the thoughtful mind; and which may be accepted a3 
 
72 Egypt • Lite Land of Wonders. 
 
 demonstrating that this wondrous structure was intended to 
 he vastly more than—like the other pyramids—a royal mau¬ 
 soleum. It is quite possible that other chambers may yet be 
 discovered (my own view runs very strongly in that direction), 
 and even the body of the King (and possibly of the Designer) 
 may be found, which will corroborate the precious inscription 
 testifying to the actual king who built it; similar to the value 
 of the recent find of royal mummies at Thebes, which are 
 actual proof of the correctness of Manetho’s lists, so far as 
 they apply. 
 
 This closes my delineation of Monumental Egypt, as it 
 now is ; except what I may use for reference to the more 
 important chapters which follow on the Religion of Egypt, 
 and its bearing upon Christendom. Before this I shall devote 
 a little space to the elucidation of its Magic, so called, and 
 other subjects; for, as already noted, these form part and 
 parcel of the ceremonial and usages of this ancient people. 
 
 N.B.—Referring again to the statement of Herodotus re¬ 
 garding the aqueduct to the Great Pyramid, it is just 
 possible that there may be a deep vertical shaft, at the bottom 
 of which a channel may be formed enclosing a space in which 
 the body of King Khufu was laid, and that a long subter¬ 
 raneous duct may have supplied this channel with water; but 
 of course, this fact can only be proved by costly and laborious 
 excavations. We will hope that at some future day this 
 work will be done. 
 
( 
 
 73 
 
 V. 
 
 LIST OF EGYPTIAN KINGS. 
 
 From No. 1 to No. 76 is taken from the Tablet of 
 Abydus, by SETHI , 2nd King of 19th Dyn. From 
 
 77 TO THE END IS COPIED FROM BUNSEN’S LlSTS-AS 
 
 given in Vol. 5, “ Egypt’s Place in Universal 
 History.” 
 
 The first names are Throne Names , and the second are 
 
 U/jn astic Names. 
 
 I. Dy nasty. ( Thinite.) 
 
 1. 
 
 Mena 
 
 • • • • • • 
 
 3620 
 
 B.C. 
 
 2. 
 
 Teta ... 
 
 • • • • • • 
 
 3605 
 
 a 
 
 3. 
 
 Ata ... 
 
 • • • • • • 
 
 3590 
 
 a 
 
 4. 
 
 Atau ... 
 
 • • • • • • 
 
 3575 
 
 a 
 
 5. 
 
 Hespu 
 
 • • • • • • 
 
 3560 
 
 it 
 
 6. 
 
 Mernebka 
 
 • • • • • • 
 
 3545 
 
 it 
 
 7. 
 
 Ptah ... 
 
 • • • • • • 
 
 3530 
 
 it 
 
 8. 
 
 Kabh ... 
 
 • • • • • • 
 
 3515 
 
 it 
 
 
 II. Dyn. 
 
 (Memphite.) 
 
 
 
 9. 
 
 Bantau 
 
 
 3500 
 
 ii 
 
 10. 
 
 Kaka ... 
 
 
 3485 
 
 5 i 
 
 11. 
 
 Baca-neter-en 
 
 • • • • 
 
 3470 
 
 if 
 
 12. 
 
 Utnas ... 
 
 • • • • • • 
 
 3455 
 
 it 
 
 13. 
 
 Senta ... 
 
 • • • • • • 
 
 3440 
 
 it 
 
 14. 
 
 Gaga ... 
 
 ... ... 
 
 3425 
 
 ii 
 
 
 III. Dyn. 
 
 (Memphite.) 
 
 
 
 15. 
 
 N ebka 
 
 • • • • • • 
 
 3410 
 
 if 
 
 16. 
 
 Ra-iser 
 
 • • • • • • 
 
 3395 
 
 ft 
 
 17. 
 
 Teta 
 
 • • • • • • 
 
 3380 
 
 it 
 
 18. 
 
 Tess 
 
 • • • • • • 
 
 3365 
 
 it 
 
 19. 
 
 Ra-nefer-ka 
 
 • • • • • • 
 
 3350 
 
 if 
 
 L 
 
4 
 
 Egjjpt: The Land of Wonders. 
 
 20. 
 
 IV. Dyn. (Memphite.) 
 Senefru 
 
 3335 b.c 
 
 21. 
 
 Kliufn (Cheops) 
 
 3320 
 
 
 22. 
 
 lia-tatf ... ... 
 
 3305 
 
 
 28. 
 
 Ea-khaf (Cephren) 
 
 3290 
 
 ?> 
 
 24. 
 
 Ea-men-ka (Mycerenius) ... 
 
 3275 
 
 ?? 
 
 25. 
 
 Aserkaf 
 
 3200 
 
 a 
 
 20. 
 
 V.. Dyn. (Elephantine.) 
 Usskaf 
 
 3245 
 
 a 
 
 27. 
 
 Ea-sahu 
 
 3230 
 
 a 
 
 28. 
 
 Ka-ka-a 
 
 3215 
 
 a 
 
 29. 
 
 Ea-nefer-ef 
 
 3200 
 
 a 
 
 80. 
 
 Ea-en-nser 
 
 3185 
 
 a 
 
 31. 
 
 Menka 
 
 3170 
 
 a 
 
 32. 
 
 Ea-tat-ka 
 
 3155 
 
 a 
 
 33. 
 
 Unas 
 
 3140 
 
 a 
 
 34. 
 
 Teta 
 
 3125 
 
 a 
 
 35. 
 
 Ea-us-ka 
 
 3110 
 
 if 
 
 36. 
 
 VI. Dyn. (Memphite.) 
 Ea-mer-i, Pepi 
 
 3095 
 
 if 
 
 37. 
 
 Ea-mer-en ... - ... 
 
 3080 
 
 if 
 
 38. 
 
 Ea-nefer-ka I. 
 
 3005 
 
 ff 
 
 39. 
 
 Ea-mer-en, Shakensaf 
 
 3050 
 
 if 
 
 40. 
 
 Ea-neter-ka 
 
 3035 
 
 if 
 
 41. 
 
 Ea-menka 
 
 3020 
 
 
 42. 
 
 Ea-nefer-ka II. ... 
 
 3005 
 
 if 
 
 43. 
 
 Ea-nefer-ka-neb-bii III. ... 
 
 2990 
 
 if 
 
 VII. and VIII. Dynasties. (Memphite.) 
 According to Manetho — omitted. 
 
 IX. and X. Dynasties. (Heracleopolite.) 
 44. Ka-tat-ka-ma ... ... 2975 
 
 ff 
 
 45. 
 
 Iia-nefer-ka-khenta IV., ... 
 
 2960 
 
 f i 
 
 40. 
 
 Mer-er-en 
 
 2945 
 
 if 
 
 47. 
 
 S-nefer-ka 
 
 2930 
 
 if 
 
 48. 
 
 Ea-en-ka 
 
 2915 
 
 
 49. 
 
 Ea-nefer-ka-te-ru V. 
 
 2900 
 
 if 
 
 50. 
 
 Har-nefer-ka I. ... 
 
 2885 
 
 if 
 
List of Egyptian Kings. 
 
 (o 
 
 51. Ra-nefer-ka-senti VI., Pepi Snub 2870 b.c. 
 
 52. Iia-nefer-ka-anu VII. 
 
 oo. Ra-slia-ka ... ... 
 
 54. Ra-nefer-ka VIII. 
 
 55. Har-nefer-ka II. 
 
 5G. Ra-nefer-ar-ka IX. 
 
 XI. Dyn. {Theban.) 
 
 57. Ra-neb-ker, Mentuhotep 
 
 58. Ra-us-ankh-ka, Ameni 
 
 XII. Dyn. ( Theban.) 
 
 59. Ra-s-hotep-heb, Amenemha I. 2780 ,, 
 
 GO. Ra-kheper-ka, Usertesen I. 2755 „ 
 
 Gl. Ra-neb-ka, Amenemha II. 2732 „ 
 
 G2. Ra-kha-kheper, Usertesen II. 2G77 „ 
 
 G3. Ra-kha-ka, Usertesen III. 2G34 
 
 G4. Ra-er-ma-at, Amenemha III. 2G29 „ 
 
 65. Ra-ma-a-kharu, Amenemha IV. 2G10 „• 
 
 XIII., XIV., XV., XVI., AND XVII. Dynasties. 
 
 Are omitted—being dynasties of Xoite and Ilyksos, or 
 
 Shepherd Kings. 
 
 * XVIII. Dyn. {Theban.) 
 
 GG. Ra-neb-peh-ti, Aahmes ... 1G25 „ 
 
 G7. Ra-ser-ka, Amenhoph I. 1G00 ,, 
 
 G8. Ra-kheper-ka, Thothmes I. 1587 „ 
 
 G9. Ra-kheper-en, Thothmes II. 15GG „ 
 
 Hatasn (Queen), omitted. 
 
 70. Ra-men-kheper, Thothmes III. 1544 „ 
 
 71. Ra-a-kheper-u, Amenhoph II. 1518 „ 
 
 72. Ra-men-kheper-u, Thothmes IV. 1509 „ 
 
 73. Ra-ma-neb, Amenhoph III. 1478 ,, 
 
 Amenhoph IV., omitted. 
 
 74. Ra-tser-kheper-enra, Horns, 1441 ,, 
 
 XIX. Dyn. {Theban.) 
 
 75. Ra-men-peli-ti, Raineses I. 1409 ,, 
 
 7<>. Ra-ma-men, Sethi I. ... 1403 
 
 {End of Setlns Tablet.) 
 
 2855 
 
 2840 
 
 2825 
 
 2810 
 
 2795 
 
 ?? 
 ?> 
 } ? 
 
 2790 
 
 2785 
 
 
 
Egypt : The Land of Wonders. 
 
 77. 
 
 Raineses II. 
 
 1390 
 
 b.c. 
 
 78. 
 
 Menephtali 
 
 1324 
 
 ?> 
 
 79. 
 
 Sethi II. 
 
 1304 
 
 ?? 
 
 80. 
 
 Setnekht 
 
 1299 
 
 i) 
 
 
 XX. Dyn. (Theban.) 
 
 
 
 81. 
 
 Rameses III. 
 
 1292 
 
 
 82. 
 
 Raineses IV. 
 
 
 
 83. 
 
 Rameses V. 
 
 
 
 84. 
 
 Rameses VI. 
 
 
 
 85. 
 
 Rameses VII. ... 
 
 
 
 86. 
 
 Rameses VIII. 
 
 
 
 87. 
 
 Rameses IX. 
 
 
 
 It is noic supposed there icere 13 Rameside King 
 
 
 XXI. Dyn. ( Tanite.) 
 
 
 
 88. 
 
 Her Hor 
 
 1114 
 
 
 89. 
 
 Pusemes I., Piankh. 
 
 1088 
 
 
 90. 
 
 Menkheperes 
 
 1042 
 
 
 91. 
 
 Menophthes 
 
 1038 
 
 ?> 
 
 92. 
 
 Osokhor 
 
 1029 
 
 )> 
 
 93. 
 
 Phinakes I. 
 
 1023 
 
 jj 
 
 94. 
 
 Pusemes II. 
 
 1014 
 
 7) 
 
 
 Phinakes II., omitted. 
 
 
 
 
 XXII. Dyn. (Bubastite.) 
 
 
 
 95. 
 
 Sheshonk I. 
 
 979 
 
 J ) 
 
 96. 
 
 Osorkon I. 
 
 955 
 
 }J 
 
 97. 
 
 Hershaseb 
 
 940 
 
 J J 
 
 98. 
 
 Osorkon II. 
 
 930 
 
 JJ 
 
 99. 
 
 Sheshonk II. 
 
 920 
 
 JJ 
 
 100. 
 
 Takelothis I. 
 
 916 
 
 J J 
 
 101. 
 
 Osorkon III. 
 
 916 
 
 JJ 
 
 102. 
 
 Sheshonk III. ... 
 
 915 
 
 J J 
 
 103. 
 
 Takelothis II. ... 
 
 901 
 
 JJ 
 
 104. 
 
 Piklii 
 
 850 
 
 J J 
 
 105. 
 
 Sheshonk IV. ... 
 
 847 
 
 • J 
 
 XXIII. Dyn. ( Tanitc.) 
 
 10G. Petubastes ... ... 810 „ 
 
List of Egyptian Kings. 
 
 107. 
 
 Osorkon IV. 
 
 • • • 
 
 773 
 
 B.C. 
 
 108. 
 
 Psammus 
 
 • • • 
 
 765 
 
 • 
 
 >> 
 
 109. 
 
 Si-het 
 
 • • • 
 
 755 
 
 if 
 
 
 XXIV. Dyn. 
 
 (Eaite.) 
 
 
 
 110. 
 
 Bochoris 
 
 • • • 
 
 724 
 
 a 
 
 
 XXV. Dyn. (Ethiopian.) 
 
 
 
 111. 
 
 Sevekh, Sabaco 
 
 • • • 
 
 718 
 
 y> 
 
 112. 
 
 Sevetekh 
 
 • • • 
 
 706 
 
 if 
 
 113. 
 
 Tarkos 
 
 • • • 
 
 692 
 
 Si 
 
 
 XXVI. Dyn. 
 
 (Eaite.) 
 
 
 
 114. 
 
 Stephinates 
 
 • • • 
 
 68o 
 
 a 
 
 115. 
 
 Xecho I. 
 
 • • • 
 
 679 
 
 *. 
 
 116. 
 
 Necho II. 
 
 • • • 
 
 673 
 
 a 
 
 117. 
 
 Psametic I. 
 
 • • • 
 
 664 
 
 a 
 
 118. 
 
 Xecho III. 
 
 • • • 
 
 610 
 
 a 
 
 119. 
 
 Psametic II. 
 
 • • • 
 
 594 
 
 a 
 
 120. 
 
 Uaphres (Apres) 
 
 • • • 
 
 588 
 
 f 
 
 121. 
 
 Amosis 
 
 • • • 
 
 569 
 
 i 
 
 122. 
 
 Psametic III. 
 
 • • • 
 
 526 
 
 a 
 
 
 XXVII. Dyn. 
 
 (Persian.) 
 
 
 
 123. 
 
 Cambyses 
 
 • • • 
 
 526 
 
 a 
 
 124. 
 
 Darius I. 
 
 • • • 
 
 521 
 
 a 
 
 125. 
 
 Xerxes I. 
 
 • • • 
 
 485 
 
 a 
 
 126. 
 
 Artabanus 
 
 • • • 
 
 465 
 
 a 
 
 127. 
 
 Artaxerxes I. ... 
 
 • • • 
 
 464 
 
 a 
 
 128. 
 
 Xerxes II. 
 
 • # • 
 
 424 
 
 a 
 
 129. 
 
 ►Sogdianus 
 
 • • • 
 
 424 
 
 a 
 
 130. 
 
 Darius Nothos ... 
 
 • • • 
 
 423 
 
 ii 
 
 
 XXVIII. Dyn. 
 
 (Eaite.) 
 
 1 
 
 
 131. 
 
 Amvrtaeus 
 
 * 
 
 • • • 
 
 404 
 
 if 
 
 
 XXIX. Dyn. ( Mendesian.) 
 
 
 
 132. 
 
 Xepherites I. 
 
 • • • 
 
 398 
 
 a 
 
 133. 
 
 Achoris 
 
 • • • 
 
 393 
 
 a 
 
 134. 
 
 Psammuthis 
 
 • • • 
 
 379 
 
 a 
 
78 
 
 Egypt: The Land of Wonders. 
 
 135. 
 
 Xepherites II. 
 
 4 
 
 • • • • • •* 
 
 0—0 
 
 O < 8 B.C. 
 
 
 XXX. Dy> 
 
 s. {Sebennyte.) 
 
 
 133. 
 
 Nectabeno I. 
 
 • • • • • • 
 
 377 ,. 
 
 137. 
 
 Teos 
 
 • • • • • • 
 
 359 „ 
 
 138. 
 
 Nectabeno II. 
 
 ' • • • • • 
 
 357 „ 
 
 {Last 7 ative Dynasty.) 
 
 XXXI. and XXXII. Dynasties. ( Macedonian .) 
 
 139. Alexander (the Great) ... 340 „ 
 
 140. Alexander II. ... ... 332 „ 
 
 XXXIII. Dyn. (Greek or Ptolemaic.) 
 
 14.1.' 
 
 Ptolemy So ter ... 
 
 305 „ 
 
 142. 
 
 Ptolemy Philadelphia 
 
 286 „ 
 
 143. 
 
 Ptolemy Euergetes I. 
 
 247 „ 
 
 144. 
 
 Ptolemy Philopater 
 
 222 „ 
 
 145. 
 
 Ptolemy Epiphanes 
 
 205 „ 
 
 14G. 
 
 Ptolemy Philometer 
 
 182 „ 
 
 147. 
 
 Ptolemy Euergetes II. 
 
 146 „ 
 
 148. 
 
 Ptolemy Lathyrus 
 
 117 „ 
 
 149. 
 
 Ptolemy Alexander 
 
 81 „ 
 
 150. 
 
 Ptolemy Auletes 
 
 81 „ 
 
 151. 
 
 Cleopatra (Queen) 
 
 52 „ 
 
 Who was the last of resident Sovereigns. She 
 
 committed suicide in 30 b.c., after which Egypt 
 became a Roman Province governed by Prefects. 
 
 T HE Illustration at the head of this chapter shews three 
 royal ovals or cartouches, belonging to kings of the 4th 
 dynasty, which were discovered in the small chambers 
 above the grand Central Chamber of the Great Pyramid of 
 Jeezeh. Xo. 3 contains the name of Khnfu {Cheops), the 
 builder of the Great Pyramid. 
 
 I have given the List of Kings, as a reference to enable 
 the reader to verify the time of the kings’ reigns, which may 
 be used in the following chapters, as this forms an important 
 element in the subjects under consideration. For this pur¬ 
 pose, I have given the namep (throne names) as they appear 
 
List of Egyptian Kings. 71 ) 
 
 on the Ancestral Tablet at Abydus, which was sculptured by 
 order of Sethi I. (ll)th dyn.). This List extends from Mena 
 (the founder of the Egyptian Monarchy) down to his own 
 time; for the last name is his own. The names and dates 
 which follow that of Sethi I. I have taken from Bunsen, as 
 given in Yol. IX. of his justly celebrated work: “ Egypt’s 
 place in Universal History.” 
 
 As there is much uncertainty concerning the dates of the 
 kings’ reigns prior to the 18th dynasty, I have adopted a 
 general average from the 1st to end of 10th dynasty. After 
 that, I use dates as given by Bunsen. To be on the safe 
 side I have taken fifteen years for each king, although pro¬ 
 bably they would actually reach an average of twenty or 
 even more years, which of course would give so much the 
 greater antiquity to the monarchy: but this can be supplied 
 by the reader if need be. It is very doubtful if Sethi’s List 
 contains all, or near all, the kings’ names, even in the dynas¬ 
 ties he uses, for the monuments give many names which are 
 either ignored by, or were unknown to, Sethi. 
 
 The number of the dynasties are given from Manetho, an 
 Egyptian priest who lived in the reign of Ptolemy ( Philadel - 
 pints) about 260 b.c.* Unfortunately there is not a single 
 copy of Manetho in existence (that is known), and those that 
 are used are from later Greek and Latin authors, no two of 
 whom agree. This discrepancy, in all probability, arises from 
 culpable alterations of the ancient text; for it is well known 
 that many of the authors of that day were not very scrupu¬ 
 lous in copying MSS., inasmuch as they altered and sup¬ 
 pressed to suit their own purposes. Even Manetho himself is 
 not above suspicion in this respect, for many kings’ names 
 have been discovered which do not appear in his list. 
 
 The absence of an eratic data in the ancient Egyptian 
 records, causes an insurmountable difficulty in fixing a chro¬ 
 nological certitude ; hence the great difference, in this respect, 
 amongst Egyptologists. For instance, Mariette Bey fixes the 
 foundation of the monarchy at 5004 b.c. ; Dr. Brusch, at 
 4400 b.c. ; Sir Gardner Wilkinson, at 2820 b.c. The greatest 
 variation however ranges from the time of the 1st to the 18th 
 
 * Sethi makes no dynastic divisions in his List, but gives them continuously 
 without a break. 
 
80 
 
 Egypt: The Land of Wonders. 
 
 dynasty ; hence it will be seen the average system that I have 
 used gives something like a mean between these two extremes. 
 
 In addition to Manetho’s Lists and Sethi's Tablet, which 
 I utilise, there are tablets by other kings, (to which I shall 
 refer), and also a papyrus in Turin, which gives the names of 
 250 kings previous to the age of Rameses II. (19th dyn.). 
 This gives colour to the statement that either Manetho was 
 incorrect, or his copyists are unreliable. 
 
 There were two Kings’ Tablets, or Lists of Kings’ An¬ 
 cestors, at Abydus. The one from which my List is taken 
 was sculptured for Sethi /., and was buried in sand until 
 unearthed by the late Mariette Bey ; and to this fortunate 
 accident its preservation is due; and I can testify to its in¬ 
 tegrity and excellent condition. There was another Tablet, 
 known as the First Tablet of Abydus, which was sculptured 
 for Rameses II. , son of Sethi I., on another part of the 
 Temple. It had 52 names, (with 14 others I think origi¬ 
 nally) but many of the ovals had been destroyed at the time 
 of its discovery. This Tablet agrees exactly with Sethi's , 
 and was undoubtedly a copy of it. Nearly the whole of this 
 Tablet has been removed, and part of it is to be seen in the 
 British Museum on the right wall of the basement room. The 
 inscription over the ovals reads, “ A libation to the Lords of 
 the West, by the offerings of their son, the king Rameses , 
 in his abode.’’ 
 
 Another is known as the Saldiara Tablet. It was dis¬ 
 covered in the tomb of two persons named Nekht and Tunarui, 
 the latter of whom was a royal scribe. It agrees, sub¬ 
 stantially, with the other two Tablets, but has not so many 
 names, and three or four which are either the same kings 
 with the names spelt differently, or, they are kings not men¬ 
 tioned by Sethi and Rameses, my opinion is to the former 
 alternative; but all the rest are the same. 
 
 Another difficulty arises from the fact that some of the 
 dynasties were contemporary, and hence the uncertainty as to 
 the actual chronology. But, to my view, Sethi's List is valu¬ 
 able (so far as it goes) as it contains a successive line, with an 
 exception which will be presently noticed. The kings who 
 have given ancestral tables have used different dynastic lines 
 of descent, for purposes which it is easy enough to divine. 
 
List of Egyptian Kings. 
 
 81 
 
 Political and religious bias supplied the motive for this selec¬ 
 tion by the various monarchs. 
 
 This is plainly seen by comparing Sethi's Table with that 
 of his predecessor, Thothmes III., who reigned only about 140 
 years before Sethi . This tablet is on one of the walls of the 
 Great Temple at Karnak. It originally contained the names 
 of 64 kings (his predecessors), but the spiteful conduct of 
 later monarchs is shown by the erasure of 21 and the mutila¬ 
 tion of several others, leaving only 36 whose names can be 
 deciphered. In their ancestral lists both omit the kings’ 
 names of the 7th and 8th dynasties, which is accounted for 
 by the fact that these were Memphite kings, and rivals of the 
 lines adopted by Thothmes and Sethi. Thothmes ignores all 
 the kings of the 9th and 10th dynasties, which are mentioned 
 by Sethi , but gives the same names in the 12th. Strange to 
 say, Thothmes supplies many names of the 13tli, 14th, and 
 16th which are ignored in toto by Sethi , and which help to 
 fill up the chasm in Sethi s List between the 12th and 18th 
 dynasties. And what is stranger still, some names of the 
 Hyhsos , or Shepherd Kings, appear, of which more anon. 
 This unmistakably points to a wide divergence between the 
 politico-theological views of these two sovereigns. The fact 
 is, Thothmes was an out-and-out Ammon worshipper, while 
 Sethi's leanings were more favourable to the Osirian form of 
 worship; but of this I shall have to speak when treating of 
 the Religions, &c., of ancient Egypt. 
 
 That my view is correct is proved by the inscription, form¬ 
 ing the heading over the royal ovals, on the Sakhara Tablet, 
 which reads : “ A royal offering to the Kings of Upper and 
 Lower Egypt, to each Osirian and justified Monarch j the 
 Son of the Sun, Rameses , beloved of Amen-Ra : may they 
 grant to the Osirian Conductor of Festivals of the Gods, 
 Superintendent of the building of all the royal monuments, 
 Royal Scribe, Reader-Superintendent Tunarui, the justified 
 son of Paser, to receive the viands which come before them 
 daily.” The above clearly and unmistakably proves that this 
 Rameside royal family were Osirians in their religious pro¬ 
 clivities. 
 
 The gap unaccounted for in Sethi s Tablet between the 
 12th and 18th dynasties, covers about 900 years, during 
 
82 Egypt: The Land of Wonders. 
 
 which the HyJcsos Kings reigned in Lower Egypt, and to 
 whom the Theban Viceroys were tributary. While this 
 lasted the South was in complete subjection to the kings 
 of the Northern dynasties ; which sorely wounded the pride 
 of the Thebans. It was when drawing to the close of 
 this hateful supremacy, that several revolts were essayed, 
 which ultimately proved successful under Aahmes, who 
 drove the Hyksos from Egypt, established a new dynasty 
 (the 18th), with Thebes for its capital, and once more 
 united the whole of Egypt under one monarchy. 
 
 That Sethi was an Osirian is evidenced by the fact that 
 such is plainly intimated in the inscription over the Tablet of 
 Cartouches* which reads thus :— 
 
 “Royal offering given to Ptah-Socharis, Osiris, Lord of 
 the Tomb, Resident in the abode of the Sun, Establisher of 
 Truth for ever to the Kings of Upper and Lower Egypt : 
 made by the King of Upper and Lower Egypt, Sethi, the 
 Sun, the Establisher of Truth, the Son of the Sun, beloved of 
 Ptah. (The offering consists of) thousands of bread, of 
 drink, of oxen, of fowls, incense, wax, clothes, fabrics, wine, of 
 divine food; all given by ( Sethi I.) the Sun, Establisher of 
 Truth.” 
 
 The interest and value of this, together with the accompa¬ 
 nying sculptured figures, consists in the light which is thrown 
 on the ceremony of ancestral worship. Sethi holds a smoking 
 incense vessel in his left hand, and points to the Tablet with 
 the other, directing his son Rameses —then a youth,—to the 
 names before him. The youth holds a scroll in each hand ; 
 and the inscription above him reads : “ The invocations are 
 pronounced by the Prince, heir of his body ; beloved by him ; 
 Rameses the Justified.” The dresses are emblematic, such 
 as were worn by the priest-kings in dedicatory services. The 
 apron (or something like it) is still worn by the highest officer 
 of the Masonic Order, the use of which undoubtedlv dates 
 from a very high antiquity. There are several sculptured 
 monuments at Karnak* and elsewhere, which represent this 
 very king ( Sethi I.) .seated on a throne, holding the Osirian 
 symbols in his hand. In one he is commanding a collar to 
 
 * The List of Kings as given. 
 
List of Egyptian Kings. 
 
 83 
 
 be presented to one of his generals, or courtiers, with which 
 he is to be invested as an insignia. This picture antedates, 
 in the long past, similar scenes which are enacted by sove¬ 
 reigns of our own day, who invest their subjects with insignia 
 which introduces them into certain orders, &c. 
 
 Referring to the Hyksos , or Shepherd Kings, recognised by 
 Thothmes but ignored by Sethi , it has generally been assumed 
 by Egyptologists that they were a race of foreigners, who 
 hailed from what we know as Palestine, and who invaded 
 and held Egypt in subjection for a space of some 900 years; 
 and also that during their sway the country languished. But 
 certainly the monuments do not carry out this idea. Some 
 of the finest artistic productions which have been preserved 
 are from this very period. The conception of these Hyksos 
 being foreign invaders, and alien to the Egyptian weal, arises 
 from that class who wish to square the Bible records with 
 actual literal history; but until Egypt and her monuments 
 are allowed to tell their own tale in their own way , endless 
 and hopeless confusion must ever be the result. There is a 
 method of understanding the Biblical records (as I have 
 shown in several articles on this very subject, written and 
 published two or three years ago), but these Old Testament 
 narratives deal with personages of a totally different charac¬ 
 ter from ordinary men and women. In plain terms, they are 
 astro-masonic or astro-theological legends, and as such are 
 allegorical characters, relating to mystical and spiritual, and 
 not to mundane, history. 
 
 Mr. Massey, in his magnificent work, “ The Book of 
 Beginnings,” has demonstrated the truth of what I have put 
 forth : and he shews (with which I am in perfect accord) that 
 these Hyksos , or Shepherd Kings, were not Palestinian inva- 
 vaders, but native kings ; who held on to the ancient cults, 
 which they adhered to in opposition to the newer theology 
 held by succeeding dynasties. In short, they could not, or 
 would not, accommodate themselves, to the “ spirit of the 
 age,” and as a consequence were ejected. Doubtless there 
 was a political as well as a religious feud which was irrecon¬ 
 cilable, but it resolves itself into something like a parallel case 
 in our own national history; when the Stuart dynasty 
 holding on to the old Roman Catholic regime, with all its 
 
84 
 
 Egypt: The Land of Wonders. 
 
 antiquated notions of “ divine right,” &c., &c., were ejected 
 from the throne and expelled. The same thing occurred 
 with the Bourbon dynasties on the Continent, who “ learnt 
 nothing, and forgot nothing,” with all the experiences and 
 vicissitudes they had to undergo. It was precisely the same 
 with the old Hyksos dynasties, and their competitors, who 
 kept Egypt in a continuous state of disquietude by their 
 politico-religious feuds. Party spirit ran as high in those 
 old times as in modern, and found vent in one form or 
 another : hut if history records one fact plainer than another, 
 it is that religious, or rather theological, feuds are the dead¬ 
 liest, and more fatal to human happiness and progress than 
 all others put together. The rancorous spirit which animates 
 the fanatical adherents of the various systems into which the 
 human race is divided, though quiescent is not expurged ; 
 nor will it he, until “ creeds,” or beliefs, are made of secondary 
 importance, and recognised as “ matters of taste ” : thus made 
 subservient to the vastly more important Pule of Life, which 
 demands the recognition of universal brotherhood, and social 
 usages dependent upon this grand doctrine and truth. Special 
 standards ; special revelations ; special Gods ; and specialities 
 of all kinds, must go down before the enunciation of pure 
 esoteric and spiritual truth, which never changes, hut is the 
 same “ yesterday, to-day, and for ever,” and which is based 
 upon the recognition of the One Great Life, made manifest in 
 an infinite variety of forms. 
 
 I shall have to recur again to the conflict of religious and 
 political opinions in a following chapter, for without this much 
 of Egyptian and still later systems of thought, and thence of 
 life, cannot he read and understood. 
 
( 85 ) 
 
 VL 
 
 EGYPTIAN ASTRONOMY AND CHRONOLOGY. 
 
 B Y wliat has preceded, the reader will he prepared to find 
 that the ancient Egyptian priests (for it was the sac¬ 
 erdotal caste, chiefly, that were the literati of that time, 
 as was the case in Christendom until the art of printing came 
 into vogue) had a fair knowledge of astronomy. As a recog¬ 
 nised science, its origin is traceable to Egypt, at least, so far 
 as we are concerned ; for our system unquestionably is in 
 unison with, and derived from, that of ancient Fgypt. 
 
 As will be seen, the chief object of the study of this science 
 by the priests, was to determine times for the Temple Festi¬ 
 vals ; and also by it was elaborated a system of ethics, that 
 maintained its hold on thousands of generations, and which 
 still survives and forms the base of all the great religious 
 systems of the world, Christianity itself included. 
 
 Solar, sidereal, and planetary motions and phenomena are 
 the real groundwork of all religions; and in a thousand and 
 one different ways these have been personified in a manner so 
 apparently natural, that the “ unthinking multitude ” read the 
 records and believe them to be historical narratives of actual 
 human and divine beings ; little suspecting that the real heroes 
 of the various stories are the sun, moon, stars, and planets. 
 
 For instance, how many—or how few—know, or care to 
 know, that the account of the creation of the world and man, 
 as recorded in the opening chapter of our Bible—and which 
 formed the topic of consultation in the conclave of the heaven¬ 
 ly hierarchy—is nothing more and nothing less than an alle¬ 
 gorical account of the constellations and planets with their 
 motions. For the “ Elohim,” who are the “ us ” who say 
 (in Gen., i., 26): “ Let us make man in our image, after 
 our likeness,” are simply the astrological ruling spirits of 
 the six constellations, which formed the northern arc be¬ 
 tween the vernal and autumnal equinoxes. Were it within 
 
86 
 
 Egypt: The Land of Wonders. 
 
 the scope of my present work, nothing would be easier than 
 to show that all the “ Saviours of the world,”—who have 
 been supposed to have, made a sacrifice of themselves for 
 the sins of the world,—one and all resolve themselves in¬ 
 to the phenomenon of the sun, which after completing his 
 annual cycle, dies to the old, and rises again to commence 
 a new one. Like the sun, these Saviours are invariably born 
 in the winter solstice, crucified at the time the sun crosses the 
 equinoctial line, and rise again when the solar orb begins his 
 ascent from that point. This phenomenon actually fits in— 
 when astrologically interpreted —in every detail , with the 
 whole recorded Gospel history of Jesus Christ, the last and 
 youngest of the world’s Saviours. Did those who so loudly 
 clamour for the “inspiration ” of the New Testament, know 
 what really underlies the varying statements (of the same 
 supposed facts) of the writers of the four Gospels, they would 
 then understand that there are no conflicting statements : for 
 they are accounts of the annual solar progression, as seen 
 from the four cardinal points of the circle, that is, from the 
 summer and winter solstitial, and spring and autumn equinoc¬ 
 tial, points. This is pre-eminently Egyptian in its origin, as 
 these four points were represented from very ancient times 
 by the four Genii of the Amenti, which figure in astro-theo¬ 
 logy from a very remote period. But as this subject will be 
 treated more at length in following chapters, I forbear to say 
 more here. 
 
 It is planetary motions and the sun’s path amongst the 
 stars that form the base for chronological eras, and it is by 
 the knowledge of astronomy—if I mistake not—that the key 
 will be found, and used, to determine times and dates, where¬ 
 by dynastic tables, and historical pertaining to the history of 
 Egypt will be fixed with certitude. 
 
 I think I have been successful—partially, at least—in dis¬ 
 covering the true date of two important epochs in Egyptian 
 annals, and if I am correct there will not be much difficulty 
 in determining the length and duration of the dynastic lists 
 containing the names of the kings, who ruled Egypt for some 
 thousands of years. But of the value of this discovery the 
 reader must judge. 
 
 That the Designer of the Great Pyramid of Jeczeli was an 
 
Egyptian Astronomy and Chronology. 87 
 
 astronomer, par excellence, is already demonstrated beyond 
 all cavil, by what I have written concerning this wondrous 
 structure. That it was built, if not completed, during the 
 reign of Khufu (Cheops of the Greek historians) we may 
 accept as a certainty; which is proved by contemporary 
 monuments testifying to the fact; and also by the discovery 
 of his ovals in the chambers (above the Central Chamber) of 
 the Pyramid itself. The presence of the two other royal 
 ovals found with that of Khufu, would seem to show that the 
 two kings were in some way or other connected with Khufu. 
 I think they were royal princes, associated with their father 
 in the government, and possibly sharers in the monarchy. I 
 so judge, because neither of the two names are found in Ma- 
 netho’s Lists, nor yet on Sethi's, or other royal Tablets. 
 
 Apropos to this subject, there is, in Boolak Museum, a 
 beautiful red granite sarcophagus, once containing the mum¬ 
 mified body of a person called Khufu-Ankh. It was taken 
 from a tomb close to the south-east corner of the Great 
 Pyramid at Jeezeli. Mariette Bey says the tomb was con¬ 
 structed at the same time as that of Senefru-Schaf (to be 
 referred to shortly), who was a grandson of King Senefru, 
 the predecessor of Khufu. The inscription states that he 
 was a worshipper of Apis, or, say rather, of Osiris, who was 
 symbolised from the most ancient times by a white Bull; as 
 Isis was symbolised by the Cow. 
 
 Amongst the many offices which were borne by this Khufu- 
 Ankh, is one which states that “ he was charged with the 
 whole of the King’s Buildings ”; which is equivalent to 
 “ Designer and Poyal Architect.” As this gentleman had 
 the king’s name incorporated with his own, it is tolerably cer¬ 
 tain that Khufu was the king referred to ; for Ankh means 
 living; hence Khufu-Ankh simply means the living Khufu. 
 If so, we are actually in possession of the name, at all events, 
 of the Grand Architect of the Great Pvramid, and the inter- 
 pretation of the very full inscriptions on this sarcophagus will 
 be awaited with great interest. So much of it as I have seen 
 is free from the usual bombast which appears on most of the 
 Egyptian grandees, and to this extent is what we might 
 expect from such a man. In any case the discovery of this 
 monument is a step in the right direction, and no doubt when 
 
88 
 
 Egypt: The Land of Wonders. 
 
 the vast Jeezeh necropolis comes to he scientifically explored, 
 more will be found to throw light on this interesting, but so 
 far mysterious, problem. One thing comes out clear, and that 
 
 is, that Khufu and his associates were Osirians ; and no won¬ 
 der that Sethi has Khufu amongst his ancestors, for it is well 
 known that the Rameside family were more than favourable 
 to this form of religion, although their own capital was the 
 great stronghold of Ammonism. And this fact concerning 
 Khuf u explains why the informants of Herodotus, who were 
 Egyptian priests, “ attached to the worship of the Memphite 
 Deities,” should propagate the canard, and speak in so dispa¬ 
 raging a manner of the Builders of the three Great Pyramids. 
 
 A not less interesting and important point is settled by this 
 and other contemporary monuments, viz., that at that particu¬ 
 lar period, the so-called Bull-worship, or, as I prefer to style 
 
 it, Osiric-worship, was then in vogue, if not then (as I think 
 it was) instituted under the royal authority; and we shall 
 presently see the bearing of this on the vexed cpiestion of 
 Egyptian Chronology. 
 
 There are two symbols that form the base of the two great 
 systems of this ancient Religion, and these are the Bull 
 ( Taurus) and the Rain (Aries). The former we find near 
 the commencement of the monarchy, and the latter at its 
 close, and these two, Osiris and Ammon, maintained the 
 supremacy over all the minor Deities which held sway in 
 the different provinces into which Egypt was divided. 
 
 The first appearance (so far as I can gather) of the Bull as 
 a symbol on the monuments, is in the reign of Khufu , al¬ 
 though it must have required some time for its development, 
 before being adopted by this monarch. In fact, Manetho 
 states that it was introduced by Ka-Ica , the second king of 
 the second dynasty, which would take us back from 150 to 
 200 years from the time of Khufu. 
 
 Now, Mariette Bey fixes the date of this king ( Ka-ka ), 
 about 4700 b.c., while Dr. Brusch specifies it as 4100 b.c. 
 (It must be remembered that these eminent savants arrive 
 at their conclusions as to dynastic dates, from Manetho’s 
 and other lists of kings.) The mean of these two stands at 
 4400 b.c. 
 
 As an astronomical fact, the sun was in the sign Taurus 
 
Egyptian Astronomy and Chronology. 
 
 89 
 
 from 4684 to 2532 b.c. If Manetho has good authority for 
 the statement that Ka-ka introduced Bull-worship, it would 
 be something over 200 years after the entry of the sun into 
 Taurus; and as it is certain that Khufu adopted it, ample 
 time is allowed for the elaboration of the Osirian system, be¬ 
 tween the reigns of these two monarchs. 
 
 Prior to this, the sun was in Gemini (the Twins), and 
 what is more than strange, Isis—the great Mother-Goddess— 
 was the Genitrix of two —Horus and Harmachis—which re¬ 
 presents a duality of the same birth, rather than two distinct 
 births: and what is to the point, the Sphinx itself is styled 
 Harmachis, on monuments contemporary with Kliufu, so that 
 here we have the symbol of Gemini actually antedating the 
 Sun’s entry into Taurus, which again agrees with the as¬ 
 tronomic fact. 
 
 I now deal with the Pam (Aries), in which sign the sun 
 was from 2532 to 380 b.c. 
 
 We see nothing of the Pam until the time of the 12th, 
 which was a Theban dynasty. The 11th (or part of it) was 
 also Theban, but of little importance, as it was little better 
 than a Viceroyalty under the northern kings. 
 
 The Pam was to Ammon what the Bull was to Osiris, i.e., 
 it was the symbol of the God Ammon, (the Egyptians spelt 
 the name Amen, exactly as used to this day in Christian 
 rites and ceremonies.) That which is relevant to my sub¬ 
 ject is the fact that the first king of the 12th dynasty, 
 Ra-sat-hotep-heb, added a dynastic name to his own, viz., 
 Amenemha. Where Ammon-worship originated is uncertain, 
 but here we have as a fact the monarchs of the 12th dynasty 
 appropriating and incorporating the name of the Pam-deity 
 with their own. Thebes was their capital, and in this city 
 was built the first temple dedicated to the worship of Ammon, 
 the remains of which exist to this day, and form the largest 
 ecclesiastical ruins in the world. 
 
 The Great Temple of Karnak (at Thebes) as we now see 
 it, was the work of the kings of the 18th dynasty downwards : 
 but the presence of four columns still in existence in one of 
 the courts bearing the name of Usertesen I., son of Amenemha 
 I., unmistakably prove that it was founded by the first kings 
 of the 12th dynasty. Amenemha reigned five years alone, 
 
 N 
 
90 
 
 Egypt: The Land of Wonders . 
 
 and twenty-one years conjointly with his son Usertesen, and 
 we are told that he was murdered in his palace (the why or 
 wherefore history does not record, hut hereby hangs a tale 
 which I shall refer to in a following chapter). 
 
 Now, according to Dr. Brusch (although others fix it fur¬ 
 ther hack), this king, Amenemha /., commenced his reign 
 2466 b.c., some 70 years after the sun entered the sign of the 
 Ram, which again is in strict accordance with the astronomic 
 fact. In reference to the assignments of dates, here is ano¬ 
 ther instance of the perplexity which ordinary minds must 
 experience on this question, for there is a difference of 1300 
 years between the extremes, as given by eminent Egyptolo¬ 
 gists. In such a case, with all modesty, I prefer the astrono¬ 
 mical key, as a means of arriving at a comparatively true 
 solution, rather than the guesses of any special “ authority. 5 ’ 
 
 The Ram-worship continued down to the close of the 
 monarchy, and the Ram seems to have superseded the Bull 
 as a symbol, in later times, through all Egypt. This is 
 proved from the great Mendes stele* (as it is called), 
 which contains a long and graphic account of the ecclesi¬ 
 astical rites and ceremonials of that time. It dates from the 
 ninth year of Ptolemy Eugertes /., 238 b.c., and shows that 
 the Ram-worship was then in full force. It states that a live 
 ram was consecrated and worshipped in the Temple on 
 certain great festivals pertaining thereto. After the animal 
 had been subject to the examination of sacerdotal experts, and 
 was pronounced by them to be without spot and blemish; 
 and after they had acknowledged its symbolic meaning , it 
 was led into the shrine where it became enthroned, “ accord¬ 
 ing to the rules of the divine prescription.” It then received 
 the following title : “ The Ram, the Life of Ra ; The Ram, 
 the Life of Shu; The Ram, the Life of Set; The Ram, the 
 Life of Osiris.” 
 
 This proves that—at this date—the Osiric animal symbol 
 had been changed from the Bull to the Ram, i.e., from 
 Taurus to Aries. The inscription states, “ that the Holy 
 Ram was led into his temple, and all the other (deities) as¬ 
 sembled in their chambers, in their Ram-shapes; for the 
 
 * See “ Records of the Past,” Vol. VII., p. 95. 
 
Egyptian Astronomy and Chronology . 
 
 91 
 
 whole country had for each town its Earn-deity.” And also, 
 “ When the festival was solemnized, as was always customary 
 to the Earn of all the Gods from ancient times unto this 
 day.” 
 
 This deeply interesting and important inscription shows 
 that Ram-worship had existed from (then) remote times, and 
 had become the universal and established symbol of the 
 religion of the country ; and what is profoundly suggestive is 
 the statement that, before the living animal was led into the 
 holy place, “ its symbolic meaning was acknowledged .” The 
 bearing of this statement upon the Christian symbol of the 
 Lamb (the Earn), and its connection therewith, will be treated 
 of in succeeding chapters. Here, again, we have proof of the 
 astro-theological origin of these symbols, and which is in 
 accordance with astronomical phenomenon ; for at that very 
 date, the sun had only left Aries about 100 years previously. 
 
 The sum of the whole is, that the religious symbols were 
 changed according to the sun’s path through the zodiacal 
 signs, and were in agreement therewith. 
 
 According to this, the Lamb is not strictly a Christian 
 symbol. It should be the Fishes ( Pisces ); for the sun 
 entered into this sign 380 b.c. But to those who can delve 
 beneath the surface of the letter, the Fishes do appear in the 
 New Testament Gospels.* In the Old Testament they occur 
 in many of the prophets ; and the Book of Jonah is a running 
 commentary of this astronomic fact, for with the proper names 
 interpreted, and astro-masonic key, the whole story becomes 
 clear as the sun at noon-day, as to its real meaning and appli¬ 
 cation. 
 
 The fact of the appearance of the Book of Jonah in the 
 Old Testament, would seem to militate against my statement. 
 Not so, however. We are dealing with dates, and it was in 
 the reign of Ptolemy II .—who was a great patron of the arts 
 and sciences (who reigned from 286 to 247 b.c.)— that the 
 so-called Septuagint was written. This Septuagint (accord¬ 
 ing to tradition, for it rests on nothing else) was a Greek 
 translation of Hebrew records, but unfortunately for the 
 
 * See Matthew, iv., 18. Mark, i., 16 and 17. John, vi., 9. 
 
 „ xiv., 17. „ vi., 38. „ xxi., 7 and 11. 
 
 viii., 7. 
 
 5* 
 
92 
 
 Egypt: The Land of Wonders. 
 
 tradition, there is no known Hebrew MSS. of older date than 
 some centuries after the Christian era—notwithstanding re¬ 
 ference to the same by the early Christian Fathers,—and if 
 there is any shadow of truth in the tradition, it is tolerably 
 sure that the Septuagint and the Hebrew records are one and 
 the same. My researches into this matter carry me no 
 further back than about the 10th century a.d., beyond which 
 all is vague, shadowy, and uncertain as to the origin both of 
 the Old and New Testaments. 
 
 The Old Testament—in the form that we have it—appears 
 to have been compiled by Saadia, a Spaniard (who died 941 
 a.d.), who translated the Scriptures into Arabic, which con¬ 
 tains (according to Bishop Marsh) the roots of almost all the 
 words in the Hebrew Bible. What adds to the difficulty is, 
 that no dates are given in the writings of the early Christian 
 authors, and what is more, many of their names are evidently 
 noms de plume : as, for instance, the arch-heretic Arius , and 
 the Great Nicene Council, seem to resolve themselves simply 
 into a controversy relating to the Sun-God under the form of 
 Aries (the Ram or Lamb); and as to dates in connection 
 therewith, they are simply masonic points with an astrono¬ 
 mical reference and symbolical meaning. In plain terms, 
 nearly the whole of both Old and New Testaments are alle¬ 
 gorical records of astral, solar, and planetary phenomena, with 
 personages substituted for zodiacal signs ; and with this key 
 in hand, the Hermetic student can unravel the allegories, 
 which are presented in such a form as to read like literal 
 history. A fuller account of this system—interesting enough 
 in its way—is hardly suitable for the present work; but I 
 have hinted at it, rather than explained it, in order to show 
 that the Christian follows the more ancient EgyjDtian reli¬ 
 gious system, which was, undoubtedly, based upon the same, 
 and that both are in general accord ; and it is this fact with 
 which I am at present concerned. 
 
 It has generally been assumed that the Egyptians of ancient 
 times were unaccpiainted with the zodiacal chart; but this, I 
 think, is erroneous, as will presently be proved. Unfortu¬ 
 nately there are no known sculptures or paintings of the 
 zodiac, of a date prior to the Ptolemaic period, say some two 
 centuries before the Christian era. There is one now existing 
 
Egyptian Astronomy and Chronology . 
 
 93 
 
 on the roof of the Temple at Denderah, which is drawn 
 horizontally. The other (to which I now refer) was removed 
 by the French, and is now in the Paris Museum. If the 
 Egyptians had not the twelve zodiacal constellations, it is 
 certain they had twelve months in the annual cycle, and that 
 from a very remote period. 
 
 The value of this celebrated zodiacal sculpture consists in 
 the fact of the adaptation of Egyptian astro-theological per¬ 
 sonifications to the 12 signs of the Greek zodiac, as it was 
 then known, and which is in use in this country to this day. 
 The 12 signs are shown in a spiral circle, commencing with 
 Leo (the Lion) and ending with Cancer (the Crab). On the 
 outside of the circle there are four feminine figures, who repre¬ 
 sent the Deities of the North, South, East, and West. These 
 are aided by 8 figures of Horus, with hawk heads ; and the 
 12 are holding up the heavens on their hands. Next comes 
 a series of 36 minor Deities, the Rulers of the 36 decades ; a 
 decade was a week of ten days, three of which formed the 
 month, hence the 36. The purely Egyptian conception is 
 seen by the representations of the various zodiacal and other 
 constellations. Amongst these the Great Serpent, or Dragon, 
 occupies a prominent position. Sirius —the Star of Isis—is 
 shown by a cow (the symbol of Isis), and Orion is repre¬ 
 sented by Osiris, in the form of a Sahu , of which more 
 anon. All this plainly indicates that the Greek zodiac was 
 based upon the older Egyptian system. 
 
 So far as can be gathered, all the “ learning ” of old Egypt 
 was confined to the sacerdotal caste, who utilized it for the 
 formation of calendars to determine the time of the civil, and 
 more especially religious, festivals. It was the same in 
 Christendom to comparatively modern times. In these calen¬ 
 dars, besides the dates for the festivals, it was requisite to 
 have tables for the annual observance of ancestral offerings to 
 deceased progenitors, which formed a most important part of 
 the religious duties of the royal, noble, and wealthy portion 
 of the people. 
 
 The conservatism of the Egyptian character is shown by 
 the continuance of the principal festivals, from time immemo¬ 
 rial down to the Turkish invasion. For this purpose a 
 calendar was absolutely essential, especially considering the 
 
94 
 
 Egypt; The Land of Wonders . 
 
 difference between the commencement of the civil and sacred 
 years. This difference can be traced back to the time of the 
 4th dynasty; for, there is, in the Boolak Museum, a fine 
 monument taken from the tomb of Ka-em-nefer, who was “ a 
 priest of the Pyramids of the Kings Khufu and Ra-shaf.” 
 On this monument the actual length of the year (365^ days) 
 is mentioned, and also the beginnings of the two fixed years, 
 which even then were in general use. The frequent reference 
 to the two years has led many to think that the Egyptians 
 had a two-year (instead of an annual) cycle ; but this is 
 erroneous, as it refers to the civil and sacred years. The 
 civil year commenced on our August 29th, and the sacred 
 year on the 1st of the month Thoth, our July 20th. 
 
 The unchanging observance of the grand festivals is shown 
 by what is mentioned on two ancient tombs, and which cor¬ 
 respond with those down to the close of the monarchy. One 
 is from the tomb of Xeman, (translated by Dr. Birch) “ a 
 royal prince and heir apparent.” After a delineation of his 
 good deeds, and describing himself (or some other for him) 
 as “ a person devoted to the service of the Great God ” ; he 
 tells us that “ he gave gifts at the Uaka and Thoth festivals; 
 at the year’s beginning and year’s opening festivals (the civil 
 and sacred) ; at the Great Xem and Sat festivals; at the 
 burning on the altar; the monthly, half-monthly, and daily 
 festivals.” 
 
 The other is from the tomb of Knum-liotep, at Beni Has- 
 san, dating from the 12th dynasty, at least GOO years later 
 than Xeman’s. The inscription reads : “ I ordered the sepul¬ 
 chral offerings of bread, &c., &c., in all the festivals of Kar- 
 neter (the spiritual world, into which all were ushered at 
 death); in the festivals of the beginning of the year; opening 
 of the year; increase of the year; diminution of the year ; 
 and close of year; in the Great Festival; in the great 
 burning, and in the lesser burning,* festivals; in the five 
 intercalary days, and in the bread-making festivals; (the 
 latter is doubtless the origin of our ‘ harvest-home feasts ’) 
 in the 12 monthly ; and 12 half-monthly festivals.” Knum- 
 
 * This word here translated “ burning ” would he more correct if rendered heat. 
 Hence, it would apply to the midsummer and autumnal festivals. I saw no trace 
 whatever, in any of Temples, of altars for fire sacrifices or burnt offerings. 
 
Egyptian Astronomy and Chronology . 
 
 95 
 
 hotep does not appear to have been so exemplary in his piety 
 as Xeman, for he makes no mention of the daily festivals. 
 
 Did opportunity permit, it would be interesting to trace the 
 manner, as well as the time, of the observances of these various 
 festivals, or feasts as we term them; but sufficient has been 
 shown to portray the great attention which was paid to the 
 “ ordinances of religion,” at least, by the Egyptian people, 
 and it is but fair to presume that in the multiplicity of these 
 observances, there must have been a deep-seated aspiration 
 for that which was holy and of good repute. In fact, this 
 was so interwoven into their daily life, that it were impossible 
 to gauge the Egyptian character and history, without a recog¬ 
 nition of this underlying principle; but this will come out 
 clearer in following chapters. 
 
( 96 ) 
 
 VII. 
 
 EGYPTIAN MAGIC AND SPIRITISM. 
 
 T HE Illustration is an exact copy of a fine stone Scarabeus 
 (Kheper. Egyp.) in my possession, drawn full size. 
 The royal oval in the centre is that of Thothmes IV. 
 (18tli dyn.), and reads R a-men-kheper-u, which means, 
 according to my view", the representative life of the Sun- 
 Gods ; for these kings claimed direct descent from Deity, as 
 will be seen by what appears in the following pages. 
 
 Ammon-Rawas the great Theban Deity, and the Thothmes 
 family w r ere ardent worshippers of this God, in preference to 
 all others. This is shown by the appearance of the Ram 
 under the oval, which indicates the source from whence they 
 derived their life and power. The horned figure on the right 
 symbolizes Typhon, the evil one (corresponding to the 
 Christian Devil); and the two human figures, falling back 
 paralysed, represent human suffering from the great evil 
 power. As nothing but deific power could save from 
 calamity, and as Ammon-Ra was the greatest of the Gods, 
 and as Thothmes was the earthly representative of this God ; 
 therefore, it was thought that such a charm or amulet was a 
 sufficient protection to ward off evils. The wdiole device is 
 Theban, and undoubtedly was originally worn by some one 
 living in that district. There are more scarabei inscribed with 
 the name of Thothmes than all other kings put together. 
 Out of twenty-six genuine scarabei which I was fortunate 
 enough to pick up during my late visit, five have royal ovals, 
 and all these are of Thothmes III., with one exception as 
 above. 
 
 As these amulets continued to be w r orn down to the close of 
 the monarchy, it would seem to show that this king was 
 considered to be possessed of great power, even after he had 
 passed from earth ; and here w"e have a glimpse of mediator- 
 ship in its earliest form. Thothmes had been a mortal, and 
 
Possession of William OXLEY. 
 

 4 
 
 
SIMBNCBMBNT OF THE MONARCHY 
 
 vtlom a Photograph by M. Sebah.) 
 Vbode of the Sun ; Establisher of Truth fo 
 , of oxen, incense, wax, clothes, fabnc 5 , 
 
 King Sethi, who erected the Monument., The lar 
 e’ s ancestors in his hands. 
 
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 73 . 
 
FAC SIMILE OF ROYAL OVALS, FORMING THE Ah ESTRAL LIST OF EGYPTIAN 
 
 In Corridor of the T) ple of Abydus, Upper Egypt. 
 
 Inscription over top li le reads:—Royal offering given to 1 rh-bocharis, Osiris, Lord of the Ton 
 Lower Egypt. Sethi, the Sun, Establisher of Truth, the Son o: he Sun, beloved of Ptah. Thousan 
 (Sethi) the Establisher of Truth. (This inscription is not shov in the Engraving.) 
 
 The Numbers refer to the first and second lines of King’s Ovals. T1 third line of ovals are repetitions of the thr 
 offering of incense. The small figure is his son, Prince, afterwards King Its eses II., who succeeded his father, who hot 
 
 1 2 3 4 5 6 7 8 9 10 11 12 13 
 
 39 40 41 42 43 44 45 46 47 48 49 50 51 
 
 S7 
 
 H. OAt^r BMOCE.ST .HANCHEZn*. 
 
 For further 
 
 MMENCEMENT OF THE MONARCHY TO SETIII 1 , 19th DYN. 
 
 , from a Photograph by M. Sebaii.) 
 
 Vbode of the Sun ; Establisher of Truth for over to the Kings of Upper and 
 , of oxen, incense, wax, clothes, fabrics, wiino, of divine food; all given by 
 
 King Sethi, who erected the Monument.'] The larger Figure represents Sotlii making tho 
 f’s ancestors in his hands. 
 
 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 
 
 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 7 6 
 
 P see AH. PHOTO 
 
 73. 
 
Egyptian Magic and Spiritism » 
 
 as the Great (to them the greatest) God, Ammon, wal 
 infinitely above mankind, what more natural than to concB 
 that the once earthly king—but now recognised as one of I 
 lower Gods—would be more easy of access, and ml 
 acquainted with the wants of mortals; and hence col 
 mediate between themselves and the Great God, high ab(B 
 all Gods. This is the only explanation that meets the cal 
 and will be seen to be so, when I come to treat of the deil 
 cation of Egyptian kings ; for, not content with aspiring I 
 be reckoned among the Gods after death, some of the sufl 
 cessors of Thothmes , especially the Rameside kings, claimel 
 it during their life time. But of this more anon. I 
 
 Having treated of the external evidences, which still 
 remain, of the science, art, and civilization of Ancient Egypt 
 I now turn to the internal spring, or motive power, which 
 impressed the national life and made it what it was. That 
 Egypt had its warriors, is proved by the details of their 
 foreign conquests, and that the national life was tenacious is 
 shown by its continuance during so many thousand years. 
 Egypt was a settled and civilized nation ages before Assyria, 
 Media, Babylonia, and Greece, and Rome, as great powers, 
 came into being ; and although she was the prey of each of 
 these in turn, yet, all these have passed away for ever, while 
 Egypt still lives. There must have been some characteristic, 
 —cither physical or mental, perhaps both'—that caused this 
 people, of all others, to outlive the ordeals through which they 
 had to pass so frequently. Whatever it may have been (and 
 every nationality, like individuality, has its idiosyncrasy), 
 there can be no question, that it was profoundly affected by 
 its—what we rightly term—religious instincts. 
 
 Those instincts found vent in outward observances, rites, 
 and ceremonials, in which the Temple was the central object. 
 Theirs was a system of Supernaturalism, which was inter- 
 blended with their social, religious, and even political life and 
 existence ; and it is this aspect that brings to the front my 
 present subject, named Magic and Spiritism. Included in 
 these terms are the various phases : Necromancy, Sorcery, 
 Oracles, W itch craft, and the like ; all of which are now 
 classed under the general term superstition : which is only 
 another way of expressing the unbelief of present generations, in 
 
 o 
 
Egypt: The Land of Wonders. 
 
 m agency or controlling power outside the realm of Nature. 
 B those who are so self-satisfied as to dispose of this vast 
 Bblem by classing it all under the head of delusion, imagi- 
 Bion, and imposture, reckon without their host. Except in 
 ■ called scientifically-educated minds, there is, in all classes 
 Bd in all peoples, a simple but genuine belief in the interven- 
 Bn of controlling and intervening powers, which, in one way 
 ^B another, affect the destinies of mankind for weal or for woe. 
 Bi any case, as will be shown by what follows, the Egyptians 
 Believed and practiced it, and to them it was a reality, from 
 Bre earliest times, which carf be traced all through their 
 liational existence, even down to the present day. 
 
 I Of this I had ample evidence. Amongst other things, I 
 lioticed that when our party came near mothers with children 
 in arms, the little ones were immediately covered over so as 
 not to be exposed to our gaze. This was to save them from 
 “ the evil eye,” which the natives credit Europeans with 
 possessing. This, doubtless, does not have much force in 
 cities like Cairo and Alexandria, where the natives come in 
 contact with foreigners in such numbers, but away from these 
 centres, in the villages and up country, it is all but universal. 
 In any case, no true History of Egypt can be, or will ever be, 
 compiled which does not take in the supernatural element 
 which was, and is, the potent factor in Egyptian life, from the 
 monarch on the throne down to the most poverty-stricken sub¬ 
 ject. Making full allowance for a vast deal that was, un¬ 
 questionably, due to the impositions of designing priests, who 
 traded upon the superstitious fears of their ignorant dupes, yet, 
 there was, underlying it all, a basis of pure and genuine truth. 
 
 Certain Orders, to which I shall refer, were in possession not 
 only of scientific knowledge—as witness their astronomical, 
 geometrical, and chemical formulae—but also an esoteric wis¬ 
 dom, that included a philosophy and system of ethics which 
 enabled them to elaborate a svmbolism, which is the admira- 
 tion of all who delve beneath the surface of things exposed to 
 the physical senses. To those ancient Orders is due the 
 honour of laying the foundation of that astro-theology, which 
 forms the base of contemporary and following religious sys¬ 
 tems of the world. The Christian system itself, including the 
 masonic institutions, and all occult societies, are, one and all ? 
 
Egyptian Magic and Spiritism. 
 
 99 
 
 based upon what was first propounded and taught by these 
 Egyptian Orders, to which I shall refer. 
 
 This involved much more than a mere belief in the conti¬ 
 nuation of a life beyond the grave ; it professed to bring the 
 nature of existence after death within the scope of human 
 knowledge. ’Twere vain to conceive that such a system, 
 elaborated and made the very warp and woof of the nation’s 
 life, could have no more solid base than mere imagination and 
 speculation; and to be discarded as the vagaries of the human 
 mind in its fruitless search after the unknowable and incom¬ 
 prehensible. 
 
 The history of the past thirty years, if faithfully and truth¬ 
 fully recorded, will tell to future generations, of the phoenix¬ 
 like power which is rising into a new form from the ashes of 
 a bygone age, to counteract the materialistic tendency which 
 the teachings of modern savants are undoubtedly developing. 
 That to which I refer is commonly known as Spiritualism, 
 which, I am bold to say, has spread over the largest surface 
 in the least time than any other system (if such it can be 
 called) which the world has yet known. What is now a 
 novelty with us, was antedated, known, and experimented 
 upon, thousands of years ago in Egypt: and if Egyptology is 
 worth studying at all, it should be well and impartially 
 studied, with an unbiassed mind, yielding credence and even 
 admiration where due, and passing an adverse judgment 
 where the exigencies of the case demand it. This is the 
 spirit which has actuated me in my researches into this more 
 than interesting subject; and while, on the one hand, I see 
 much that is indicative of human weakness, ignorance, and 
 folly, yet, on the other hand, when the external husk is re¬ 
 moved, I am bound to admit the presence of a kernel, that is 
 not only “ pleasant to the eye but good for (mental) food.” 
 While—since these ancient times—there has been a great 
 advance in the adaptation of science and art to human re¬ 
 quirements—so far as mere earthly existence is concerned— 
 yet, if this is at the expense of the spiritual perceptions and 
 powers of humanity, it becomes a question whether it does not 
 betoken a retrogression. This will depend upon the stand¬ 
 point from which it is viewed : and here I leave it with the 
 reader to decide. 
 
TOO 
 
 Egypt: The Land of Wonders. 
 
 I shall deal first with the external (and, perchance, rudest) 
 forms of this phase of Egyptian life, leaving the esoteric, or 
 underlying, principles for after-consideration. 
 
 The character and working of the externalism (as I term 
 it) of this ancient system of thought and life is seen in the 
 now almost innumerable specimens, such as Amulets, Talis¬ 
 mans, Charms, and the like objects (one example of which is 
 shewn in the Illustration). They are found in large quanti¬ 
 ties, in the museums of all the principal cities of Christendom, 
 to say nothing of private collections. Although generally 
 classed together, the terms used to describe these objects are 
 not exactly of the same import. An Amulet (from harmala) 
 applies to something that is worn on the person. A Talis¬ 
 man is an image with an engraved figure or characters; fre¬ 
 quently representing astrological configurations, which is 
 supposed to produce wonderful effects on its possessor, or on 
 others, as the case may be. Charms may be of any form, 
 figure, or device ; and these are supposed to possess within 
 themselves some potent power either of attraction or repul¬ 
 sion. 
 
 As a rule, these were worn on the person during life, and 
 buried with the mummified body. The amulets were made 
 and used (where applied for sepulchral purposes) according to 
 directions which are given in chapters 30—64 and 156—161 
 of the Ritual. For general use, they were worn as pendants 
 from the neck, and sometimes a number of them were strung 
 together and worn as a necklace. (Mine was of the latter 
 description, which had twenty-four scarabei, the largest in 
 the centre and the smallest at the end). The number and 
 value of these articles depended upon the purchasing power 
 of the individual; for wealth was a power then as now, and 
 the more money, or money’s worth, that one possessed, the 
 greater facility for purchasing the good things of this life, and 
 also of that which is to come. 
 
 These magical objects were made in many forms, of gold, 
 silver, bronze; as also of stones (some precious), lapis-lazuli 
 (a beautiful blue stone and much prized), as well as of com¬ 
 posite, which was subjected to heat and glazed with different 
 colours. The principal figure in which these were made was 
 the Beetle, of which there are many varieties in Egypt. 
 
Egyptian Magic and Spiritism . 
 
 101 
 
 This insect—of which I was fortunate enough to get a 
 specimen, is of large size, about 2 inches long, and jet black-— 
 is the Scarabeus, which is the term applied to this particular 
 class of amulets. It is assumed that the Egyptians believed 
 this insect was only masculine, and yet had the power (like 
 the lotus plant) of self-propagation : but of this I am doubtful, 
 as it is difficult to conceive that so intelligent and scientific a 
 people should have been so ignorant on this point. Be this 
 as it may, its habits had not escaped observation; for it 
 evinced an instinct in adapting means for the preservation of 
 its species, that could not but attract attention. After the 
 creature had laid its egg, or eggs, close to the water’s edge, 
 it covered the new laid egg with the slime or mud, and 
 worked it into a spherical form. It then rolled it up to the 
 mountain side, out of reach of the annual inundation, and as 
 this was just before that event took place, it was a prognosti¬ 
 cator of good tidings, and thus the herald and harbinger of 
 the coming rise of the river, which was as new life, or rather 
 a perpetuation and reproduction of what was the national 
 life-supply and source. This is quite sufficient and ample 
 evidence why this creature (above all others) should be chosen 
 as a symbol of resurrection ; or, rather, as that of a continu¬ 
 ance of life. Another, and potent, reason was the spherical 
 shape of the ball that enclosed the life-seed of the coming 
 creature; which was an image of the Sun itself, the great 
 First Cause, in nature, of light and life. As a linguistic term 
 —klieper—it had a very comprehensive meaning and appli¬ 
 cation. It included the idea of being and transformation, as 
 well as creative power, extending even to the universe. With 
 such an application, it is easy to see why a powerful family of 
 kings like the Thothmeses should adopt it as a symbol of roy¬ 
 alty, and incorporate it with their dynastic titles. It not only 
 fed their own vanity, but it gave them a status with their 
 subjects, which remained for ages after the dynasty itself had 
 become extinct. 
 
 As a symbol of life, and its perpetuation and transforma¬ 
 tion (as witness the change from a tiny egg into a living 
 animal), it was largely used—especially in the later dynasties 
 —for funereal purposes. After the removal of the heart from 
 the corpse—which was deposited in a small jar and placed 
 
102 
 
 Egypt: The Land of Wonders. 
 
 under the charge of one of the four genii, or guardians of the 
 • various parts of the viscera—a large scarabeus, about 3 to 4 
 inches long, and engraved with a chapter from the Ritual, 
 was placed in the cavity from which the heart had been 
 removed ; and as the heart is the seat of life, hence the 
 applicability of this particular symbol. The heart itself was 
 under the specific charge of Snouf—a form of Anubis, with 
 the mask head of a jackal—who held it in pledge until the 
 defunct had passed through the ordeal of the Great Assize 
 before the Judgment-seat of Osiris. If the Balance was on 
 the right side, and the weighed one was pronounced “justi¬ 
 fied,” then at the final re-union of soul and body it would be 
 yielded up again to its original possessor. All this is expla¬ 
 natory of the doctrinal beliefs, as well as of the magical 
 properties, pertaining to the use of amulets. 
 
 Shortly after the commencement of the Christian era, the 
 scarabei were superseded by what are known as Gnostic 
 Gems ; which, although changed as to form or shape, were 
 still used for personal wear, and for precisely the same object, 
 clearly proving their Egyptian origin. These gnostic gems 
 had symbols engraved thereon (many of which are secret and 
 unknown as to their meaning), and they were supposed to 
 exert great influence over both body and mind; such as, 
 inspiring the love sentiment; avoiding the evil eye, and 
 counteracting the influence of inimical spells ; and the cur¬ 
 ing of diseases ;—the latter idea was entertained by even 
 eminent physicians of those days. The more ancient 
 Egyptian names and symbols of deities (which were on the 
 scarabei) were replaced by the figures of angels, among 
 which the names of Michael, Gabriel, Raphael, Uriel, Samael, 
 and Phiniel, appear, which in plain words are the Elohim of 
 the Old Testament. On one of the gnostic gems now in 
 case 86, No. 17 in the British Museum, which is of oval 
 shape, there is the figure of a lion-headed radiating serpent, 
 with a Hebrew inscription which reads : “I am Chnoumis, 
 the Eternal Sun ; ” and one in Greek : “The Overthrower of 
 Demons.” Here, and elsewdiere, in other specimens, the 
 biblical reference is unmistakable, and its meaning is easy to 
 divine. 
 
 The appearance of the kings’ names on the scarabei was 
 
Egyptian Magic and Spiritism. 
 
 103 
 
 indicative of the wearer’s choice as to a patron ; in fact the 
 “ patron king ” of the old, yielded to the “ patron saint ” of 
 later times. Our own national patron saint—Saint George, 
 the Dragon Slayer—is nothing more nor les3 than a substitu¬ 
 tion for the old deified Egyptian monarch. The name is 
 changed, but the idea is the same; and, as my Illustration 
 shows, Thothmes is the overcomer of Typhon; which means 
 the same thing as George, the overcomer, or slayer of the 
 Serpent or Dragon. One specimen, No. 3920a, case 95, 
 in the British Museum, has the name of Khufu, Builder of 
 the Great Pyramid ; another of Ra-Shaf; and another of 
 Ra-Menka ; all kings of the fourth dynasty; proving that 
 by some of the Egyptians these ancient monarchs were held 
 in high and sacred estimation. 
 
 Another favourite shape for amulets was that of a heart, 
 which was supposed to be made by command of the Great 
 God Thoth, and thus they were of peculiar sanctity. Here 
 we have the origin of the biblical phrase, “ heart of stone.” 
 Still another was that of a clasp, or girdle fastener ; and who¬ 
 ever was worthy to wear this, was enrolled among the 
 servants of Osiris : hence comes “ servants of God.” This 
 was equivalent to the “jewel” of the master-masonic 
 degree. It was commanded to be made of red jasper, to 
 represent, in mystical form, the “ blood of Isis.” Those, who 
 wore this emblem, were supposed to have overcome all evil; 
 and the phrase is more than suggestive as to the origin of 
 the statement in the Book of Revelation (xii., 11) : “They 
 overcame him (the great serpent called the Devil and Satan) 
 by the blood of the Lamb.” To any thoughtful mind that is 
 conversant with ancient symbolism, the whole of the imagery 
 of this mystic Book of Revelation is founded upon the astro- 
 theology of ancient Egypt. 
 
 The practice of wearing amulets, and using talismans, is 
 still in use in this country; as witness, the very frequent 
 appearance of horse-shoes on the stables of country farm¬ 
 steads, which are considered to possess some power to ward 
 off evil. The possession, and carrying about the person, of 
 certain coloured stones, which are considered “ lucky,” is 
 clearly traceable to the mother-land of Egypt. Although 
 the ignorant multitude thought that these various objects had 
 
104 
 
 Egypt: The Land of Wonders. 
 
 a special power in themselves;—and who can deny that 
 minerals, and especially stones of some kinds, have a peculiar 
 quality, other than mere chemical potency, pertaining to 
 them-—any one conversant with the old alchemic literature 
 and formula, will know what a part these sustained in their 
 magical observances. Apart from the undoubtedly ignorant 
 and superstitious value attached to objects of this class, 
 behind all there lies a substratum of truth, and that is, their 
 symbolical value, which was known to the adepts, and who 
 regarded them from a different standpoint from that of the 
 common people. That this was so, is proved by the monu¬ 
 mental records; which show* that the manufacture of these 
 magical objects, and the knowledge of their symbolical 
 meaning, was confined to a certain caste, or order—not 
 necessarily priests—who were teachers of this occult branch 
 of knowledge. 
 
 There is a monument in the Louvre (inscription translated 
 in “ Records of the Past,”* Vol. X., p. 3), called the Stele of 
 Iritsen, who lived in the reign of King Mentu-hotep (llthdyn.). 
 After enumerating the various sepulchral or funereal gifts 
 made by, or for, this person, Iritsen says: 44 I know the 
 mystery of the Divine Word; the ordinances of the religious 
 festivals; and (the meaning of) every rite performed therein. 
 I never departed therefrom. I am an artist, wise in his art; 
 a man standing above all men by his learning. 
 
 44 1 know what means the sinking waters ; and the weighing 
 and reckoning accounts. I know how to produce the form 
 for issuing forth and coming in, so that a member may go to 
 his place. 
 
 44 1 know the making of amulets, by which we may go so 
 that the fire shall not burn; and that water shall not wash us 
 away (i.e., not drowned by the inundation.) 
 
 44 Lo ! there is no man who excels in this art but I alone, 
 and my eldest legitimate son. God has decreed him to be 
 excellent in it, and I have seen the excellence of his handi¬ 
 work.” 
 
 Had the translators possessed an inkling of the knowledge 
 pertaining to occult science, the wording would be different; 
 
 * In future references to these volumes, I shall abbreviate, and use “ R. P.” instead 
 of the full title, “ Records of the Past.” 
 
Egyptian Magic and Spiritism. 
 
 105 
 
 but to those who have, the inscription is of surpassing 
 interest. It proves the existence of Secret Orders, whose 
 members were taught the mysteries (as they were called) of 
 religion; that is, they were initiated into the Secrets of 
 Psychology, and at the same time instructed in the esoteric 
 philosophy and science, which were only taught to those who 
 lived a pure and blameless life, and proved themselves worthy 
 of being entrusted with the vast powers which could be, and 
 were, wielded by the Egyptian Hierophant. The ornaments 
 which grace the vesture of modern Freemasons, from the 
 Grand Master downwards, are mere shams; for they are 
 nothing more than indications of the rank, or office, of the 
 wearer, in the craft. But it was not so in the day of its 
 power and splendour in Egypt. There, and then, they were 
 possessed and worn only by those who had earned the right 
 to wear them; and that right was only conceded after the 
 neophyte had passed an ordeal of moral and physical testing, 
 from which Masons of the present day would shrink from 
 undergoing. All this, and more, is involved in a correct 
 understanding of what Iritsen has left on record ; who was 
 evidently not only a master-artist, but a man “ mighty in the 
 Scriptures ” of his day; and did time and space permit, it 
 would be interesting to comment on the whole of this valuable 
 and interesting inscription. The dead past is destined to 
 produce a living present and future, in which the ancient Art 
 and Science—more potent than any physical art and science 
 —is destined to become the heritage of men and women, who 
 will use it wisely and well for the good and happiness of their 
 fellows. 
 
 It would appear that the possession of magical instruments 
 and formula for unlawful purposes was illegal, and rendered 
 their possessor amenable to criminal proceedings ; even 
 although the holder was in a high social position. This is 
 proved from a papyrus in the Turin Museum, interpreted by 
 M. Renouf (see R. P., VIII., 53). The document is entitled, 
 “ A case of conspiracy in the reign of Raineses III., 
 (19th dyn.). This shows that kings, even in those days, had 
 not quite all their own way; and the proverb, “ Uneasy lies 
 the head that wears the crown,” was as applicable to 
 Egyptian as to Christian autocrats. The case was a con- 
 
 p 
 
106 
 
 Egypt : The Land of Wonders. 
 
 spiracy, presumably against the king’s life, and the indictment 
 included something like thirty men, in addition to several 
 women, who were tried by a commission appointed for the 
 purpose. There must have been an emeute with bloodshed, 
 for the judges were to be careful to discriminate, as only those 
 “ were to have death inflicted upon their bodies, who have 
 inflicted death with their hand.” The result was that twelve 
 suffered death, sixteen were punished, and two (or more) had 
 their noses and ears amputated. Several of the culprits were 
 high officers in the army; some scribes, and persons connected 
 with the Temple and Palace. Amongst the army officers 
 was “ the great criminal, Pai-bakak-amen,” a Major Domo. 
 In this case he was an accessory, and was charged with 
 “ carrying abroad their words (of the conspirators) to their 
 mothers and sisters, who were there to stir up men, and 
 incite malefactors to do wrong to their lord (the king).” He 
 was found guilty, and punishment (but not death) was 
 inflicted upon him. But that which bears more immediately 
 upon my subject, is that this same man, Pai-bakak-amen, (as 
 is shown by a contemporary document, of which only some 
 fragments remain), was concerned in another criminal proceed¬ 
 ing. He was charged with sorcery ; for it was proved that 
 he had in his possession a book of magic, recipes, wax figures, 
 and love charms, etc., by which a person’s hand had been 
 paralyzed; also, that he had received the wax figures and 
 prescriptions for paralyzing human hands. The result of the 
 trial is unknown, as the part containing this is lost. This 
 interesting papyrus shows that the Egyptians believed in the 
 power of working evil by the use of these magical objects and 
 prescriptions. 
 
 Magic is a term used to express the idea, that certain 
 people have the power—either real or supposed—to influence 
 others for good or for evil, as the case may be. In short, it 
 means (our word) spell, from which the term Gospel is 
 derived, i.e ., God’s-spell, in contradistinction to Man’s-spell. 
 
 Our modern Law denies the reality of this power, and any 
 persons who come under the action of law, are tried—not for 
 possessing or using the power—but for pretending to have it, 
 and trading on the credulity of their victims. It is well that 
 silly dupes should be protected from the consequences of their 
 
Egyptian Magic and Spiritism. 
 
 107 
 
 own folly; but, nevertheless, police or magisterial action can 
 never determine as to the actuality, or otherwise, of this 
 power, which comes under the generic word Magic. But, 
 lest I should be misunderstood, I am treating of psychological, 
 or occult powers, and these are classified as Black and 
 White Magic. , 
 
 Those who are conversant with the late Lord Lvtton’s 
 
 %j 
 
 novels, so called, entitled “ Zanoni ” and “ A Strange Story,” 
 will understand my meaning; and I am not transgressing the 
 bounds of truth when I say they are “ fictions founded on 
 facts.” As the author of those weird stories- masked his 
 heroes and heroines, it were highly improper and injudicious 
 to lift, or attempt to lift, the veil which he for good reasons 
 interposed. The actors in those dramas are now, I presume, 
 removed from all human criticism and espionage, and I leave 
 it where he left it: and my only object in referring to it is, to 
 show that there are some who know of these things, and give 
 out just as much as an uneducated (and uninitiated) public 
 can understand and appreciate. 
 
 Strange it is that the majority of our “ scientific ” savants 
 are so persistently opposed to what they choose to class as 
 supernaturalism—meaning thereby the action of any law, or 
 power, that does not come within the scope of the laboratory, 
 or instruments made by the hand of man—as if, forsooth, 
 there could be anything more ^scientific, or irrational, than 
 to relegate the action of known natural laws to a blind force. 
 If such, indeed, were so, the solar and planetary universes 
 would, in less than twelve hours, be reduced to chaos! The 
 Egyptians, in their day and generation, were wiser than this, 
 and although they might have erred in the manner of presen¬ 
 tation, yet they, doubtless, adopted the method most suitable 
 for the infantile state of the mass by whom they were 
 surrounded. That some of their Adepts did know, I hope 
 to show, by good evidence, before I close these chapters. 
 
 Black Magic is simply Sorcery, Necromancy, Enchantment, 
 as worked by means of thaumaturgical arts, which, un¬ 
 doubtedly, in ancient times were used with mischievous 
 effect. White Magic, on the other hand, includes the 
 exercise of all psychological and occult powers, which are 
 used for the good, and alleviation of the sufferings, of others. 
 
108 
 
 Egypt: The Land of Wonders. 
 
 The so-called animal magnetic powers, now being so largely 
 exercised, come under this category; and, however unscienti¬ 
 fically practised, yet it is useful in counteracting the material¬ 
 istic tendency of modern times ; and all who have sympathy 
 with such an end in view, would do well to read the extensive 
 literature on these and kindred subjects, which is now teeming 
 from the press of this and other countries. 
 
 That the Egyptian Magicians of ancient times did possess 
 wonder-working powers, is patent to all who put faith in 
 Bible narratives ; for, up to ji certain point, they could do 
 all that was done by Moses and Aaron ; and they were only 
 foiled because they were in presence of a greater power than 
 their own. 
 
 To show that Magical Power has not died out, and that it 
 is something vastly more real and terrible (when used by the 
 Sorcerer) than “ a country-side superstition/’ I adduce the 
 following story, which, in this case, is not “ a fiction founded 
 on fact,” but a matter-of-fact relation of an actual occurrence 
 in very recent times. The whole narrative is given at length 
 in “ The Theosopliist,” (published in Madras) for January of 
 current year. But as very few of my readers may know of 
 such a journal, I cull the principal parts, and give them as 
 follows. The account is furnished by Madame Blavatsky (a 
 well-known name in connection with Occult literature) who 
 was an eye witness of one part of the drama. The historic 
 incidents mentioned can be verified by those who are sceptical; 
 and, as to the occult part, that rests on the evidence furnished 
 by the authoress. For prudential reasons, the actual names 
 of the parties concerned are withheld, and initials substituted. 
 
 The late Michael Obrenovitch, reigning Prince of Servia, 
 with his aunt, the Princess Catherine, and her daughter, were 
 all murdered in broad daylight, at morningtime, while in their 
 own gardens near Belgrade. This was in 1867. The mur¬ 
 der seems to have been of the most atrocious kind, but the 
 assassin, or assassins, escaped, and were unknown. This is an 
 historic fact, at all events; and here I leave this part of the 
 drama, and introduce the reader to Act the second. 
 
 About eighteen months after the murder, Madame Blavat¬ 
 sky was travelling through the Ban at (Croatia), and appa¬ 
 rently by accident fell in with a Frenchman, who was an 
 
Egyptian Magic and Spiritism. 
 
 109 
 
 “ Adept in Mesmerism, of the school of Dupotet.” This 
 gentleman (travelling on pleasure, or business, also in the 
 Banat) came across a party, best described in his own words : 
 “ I have found (he said to Mad. B.) one of the most wonder¬ 
 ful (mesmeric) subjects in this lovely Thebaide. I have an 
 appointment to-night with the family. They are seeking to 
 unravel the mystery of a murder by means of the clairvoyance 
 of the girl -. She is wonderful; very, very wonder¬ 
 
 ful.” This girl was a Roumanian Gipsy, of unknown paren¬ 
 tage. Being fellow students, and practitioners, the lady was 
 invited ; who, accordingly went, and formed one of the strange 
 party. The party consisted of a Madame Gospaja P., who 
 was related to the murdered family. She herself was gifted 
 with mesmeric power, and had determined to avenge the 
 murder, (this accounts for her presence and contact with the 
 Gipsy sensitive). The girl, who is named Frosya, was the 
 sensitive, and chief actor in the tragedy. These two, with 
 the Frenchman (name not given) and Mad. Blavatsky, formed 
 the quartette. All preliminaries being settled, the Frenchman 
 made passes over the girl, who was speedily entranced, but 
 soon got beyond the power of the mesmeriser, who was stunned 
 and horror-stricken by the scene which followed. The 
 powerful will of the Gospaja had possession of the sensitive’s 
 organism, and she used it with deadly effect. The girl 
 muttered some words. “ What sayest thou, my daughter ? 
 (this was the lady—Gospaja—speaking). Can your spirit 
 seek out the murderers ? ” 
 
 “ I am on my way—I go,” faintly whispered Frosya. 
 
 “ At this moment” (says Mad. B.) “ a luminous shadow, 
 vapour-like, appeared, closely surrounding the girl’s body. It 
 suddenly broke off from the body altogether, and condensed 
 itself into a form, with the likeness of the somnambulist 
 herself. After gliding about, it went off and disappeared.” 
 (This part / can fully endorse, for I have witnessed a similar 
 phenomenon on several occasions. I have actually seen, 
 touched, and spoken with these psychic, temporarily-solidified 
 forms, which, to all intents and purposes, are human forms. 
 They were produced under conditions—before our very eyes, 
 for we witnessed the process of solidification—that rendered 
 trickery imjmssible.) 
 
110 
 
 Egypt: The Land of Wonders. 
 
 The Gospaja had placed a stiletto in the girl’s bosom, with 
 such a rapidity that the other two had no opportunity to 
 expostulate. 44 A few minutes elapsed (says the writer of the 
 story) in a dead silence. We seemed a group of petrified 
 persons. Suddenly a thrilling and transpiercing cry burst 
 
 from the entranced girl’s lips.She bent forward, 
 
 and snatching the stiletto from her bosom, plunged it furiously 
 around her in the air, as if pursuing imaginary foes. Her 
 mouth foamed, and wild exclamations broke from her lips, 
 among which discordant sourfds, I discerned several times two 
 familiar Christian names of men. In a few moments the girl 
 dropped the weapon and remained motionless. 
 
 “ 4 What are you about ? ’ hoarsely shouted the Mesmerizer 
 in French. 4 Answer me. I command you.’ 
 
 44 4 I did—but what she —whom you ordered me to obey— 
 commanded me to do,’ answered the girl in French, to my 
 utter amazement. 
 
 “ 4 What did the old witch command you ? ’ asked the 
 F renchman. 
 
 4 * 4 To find them—who murdered—kill them—I did so— 
 and they are no more ! Avenged—avenged ! ! They are—’ 
 
 44 An exclamation of triumph rang loud in the air, (not 
 from the girl’s lips) which awoke the dogs of the neighbour¬ 
 ing villages. 
 
 O O 
 
 44 Here the lady, Gospaja, cried out: 4 I am avenged, I feel 
 it, I know it! My warning heart tells me that the fiends are 
 no more.’ ” 
 
 The meeting was over and they separated. Now comes 
 the serpiel. Madame Blavatsky writes— 44 Three days after 
 
 this occurrence I was at T-, in a restaurant, and taking 
 
 up a newspaper read the following :— 
 
 4 4 4 Vienna, 186—; Two Mysterious Deaths.—Last even¬ 
 ing, at 9.45 p.m., as P-was about to retire, two of the 
 
 gentlemen in waiting exhibited great terror, as though they 
 had seen a dreadful apparition. They screamed, staggered, 
 and ran about the room, holding up their hands, as if to ward 
 off the blows of an unseen weapon. They paid no attention 
 to the eager questions of their master and suite ; but presently 
 fell writhing upon the floor, and expired in great agony. 
 Their bodies exhibited no appearance of apoplexy, nor any 
 
Egyptian Magic and Spiritism. 
 
 Ill 
 
 external marks of wounds ; but, wonderful to relate, there 
 were numerous dark spots, and long marks upon the skin, as 
 though they were stabs and slashes made without puncturing 
 the cuticle. The autopsy revealed the fact that beneath each 
 of these mysterious discolourations, there was a deposit of 
 coagulated blood. The greatest excitement prevails, and the 
 faculty are unable to solve the mystery. 
 
 At this point the curtain drops, and the readers are left to 
 draw their own inferences ; but there should not be any great 
 difficulty for the sceptical one to substantiate the newspaper 
 paragraph ; and as for the rest, if the one is verified the other 
 may be accepted as a genuine narration of facts. I know the 
 authoress well (by reputation), and I cannot think, for one 
 moment, that she would publish in a monthly serial, which 
 has a world-wide circulation, what has no other base than 
 fiction or imagination. I am well aware that by publishing 
 this weird narrative, I expose myself to the suspicion of weak 
 credulity ; but I, nevertheless, give it forth under the convic¬ 
 tion that it is true ! My apology for inserting it in this place 
 (if apology be needed) is, that it is one proof out of many that 
 could be given, which goes to demonstrate that magico-mes- 
 meric powers are a reality, and that they are, at this moment, 
 actually practised to a vastly larger extent than the outside 
 world recks. Personally, I have never sought the acquaint¬ 
 ance of those who venture on the dark side of this subject ; I 
 am satisfied with the knowledge that it exists. But as to the 
 better, and (to me) far more interesting side, I can testify as 
 to its truth, from an experience which lias ranged over many 
 years, during which I have witnessed phenomena quite as 
 wonderful, but not so tragic as that narrated above. A 
 knowledge and experience of modern psychology goes a long 
 way towards attaching credence to that which antedated it in 
 the annals of Ancient Egypt, and this is that which concerns 
 me in my present undertaking, and research into the history 
 of the now long past. 
 
 Returning to my subject, there is a series of hieroglyphics 
 in the celebrated tomb or mausoleum of Sethi I., at Thebes. 
 The subject relates to a consultation among the Gods, as to 
 the means to be devised to bring about “ the destruction of 
 mankind.” (Possibly this, or a similar myth, may be the 
 
112 
 
 Egypt: The Land of Wonders. 
 
 origin of that which has a similar application to the biblical 
 narrative as recorded in the book of Genesis.) In one of the 
 commands of the great presiding Deity, He is made to say to 
 a subordinate :— 
 
 “ Beware of those enchanters, whose mouth is subtle ; and 
 through whom I myself am enchanted. I cannot preserve 
 myself, because of the long time which has elapsed. I send 
 thee to thy son, Osiris. Be the guardian of the children ; for 
 the hearts of their elders are perverted through their intelli¬ 
 gence ; they do what they like on the whole earth, by virtue 
 of the charms which they possess in their bodies.” 
 
 Apart from the mystical explanation of the above curious 
 paragraph, it reveals the more than belief in the necromantic 
 art. The allusion to “ intelligence ” is extremely suggestive. 
 It reads two ways, and shows that the knowledge of occult 
 power is dangerous; and also that “ intelligence ” is the 
 power that will neutralize baneful action. And more, it hints 
 that “intelligence” is the power that will raise mankind above 
 the slavish and abject servility to the higher powers, i.e., the 
 domination of kingcraft and priestcraft, the two self-claimed 
 representative powers of Deity upon the earth. 
 
 On the walls of the once beautiful little temple at Deir-el- 
 Bahien, near Thebes, there are some sculptured scenes repre¬ 
 senting the return of a successful naval expedition, which had 
 been despatched by the reigning Queen, Hatasu , (18th dyn.). 
 The God, Ammon-Ra (from whom Her Majesty claimed 
 direct descent), is shown seated, and is made to say : “It 
 was I who inspired thee (the Queen); the carrying out of the 
 expedition was my work, in conjunction with Hathor, the 
 mother, who is the mistress of Arabia (where the expedition 
 had been), and the great Mistress of Magic.” Hathor is one 
 of the many forms of Isis, and this inscription shows that the 
 enchantment arts were considered to be under the direct pre¬ 
 sidency of the great God-mother. 
 
 In connection with this particular subject under review, 
 Dreams must not pass unnoticed ; for the Pharaohnic dreams 
 had more than a mere personal interest. They not unfre- 
 quently had a national importance (this is more than once 
 illustrated in our Bible records), and affected more than 
 Royalty. The translators—not acquainted with, or interested 
 
Egyptian Magic and Spiritism. 
 
 113 
 
 in, the psychical side of Egyptian history—have translated 
 the hieroglyphic signs by the generic word “ dreams; ” but, 
 in many instances, the proper term would be “ visions ; ” as 
 what is to follow will prove. 
 
 Dreams are the result of the soul’s activity, which is more 
 or less vividly impressed on the physical brain ; while visions 
 are (as the term implies), a clear sight, otherwise than by 
 images reflected on the physical retina; and the “ appear¬ 
 ances ” presented to the inner eye are impressed with greater 
 vividness and force upon the memory, rather than upon the 
 brain. The clearest visions do not occur during slumber, but 
 in a somnabulistic state, when the outer consciousness is in¬ 
 active and quiescent. 
 
 A remarkable instance of the latter is narrated on a papyrus 
 entitled “ The Instructions of King Amenemha I. to his son, 
 Usertesen /.” (both of 12th dyn.). The reader will remember 
 I have referred to this king, Amenemha /., in a prior chapter, 
 stating that “ hereby hangs a tale.” Here it is :—The king 
 appeared to his son (who had succeeded him on the throne), 
 after his decease , and after giving some advice as to 
 government, &c., enters into the details of his death ; and 
 finishes by declaring “ that he was a spirit,” &c. The advice, 
 or “ Instructions” part, can be read in R. P., vol. II., p. 11, 
 but I quote the other part, which bears upon my subject. 
 The deceased king tells his living son ( Usertesen) : “ After 
 supper time it was, when night had come, that I took an 
 hour of pleasure. I laid myself down on the carpets of my 
 house. I stretched myself, and began in my soul to follow 
 sleep. But, lo ! there had been weapons gathered together 
 to oppose me, and I became as helpless as the snake of the 
 field. Then I woke up to fight, feeling strong in my limbs; 
 but I soon found that it was to strike at a foe who did not 
 stand.” (it is known that this king was murdered in his 
 palace.) “ There never was a time of need coming (in my life 
 time) that I did not know of. But when the time for my 
 passage (death) came, it came without my knowing, and 
 consequently there was no fear. I had not listened to my 
 courtiers, who wished me to abdicate in thy favour.” (This 
 supplies the key to the assassination.) “ There are many 
 devices of passages, but I alone know how to tell how my 
 
 Q 
 
114 Egypt: The Land of Wonders. 
 
 (.) so that no one knows it but thee.” Here the 
 
 text is so corrupt that it cannot be decyphered, but it seems 
 to mean : There are many occult ways by which a man’s 
 death may be brought about. The king, since his arrival in 
 the spirit world, had learnt wdiat had been done for him ; 
 but he wanted his son alone to know this : or, he did not 
 want even him to know it; for, being an evil device, it was 
 better to be withheld. That some secret or occult reference 
 is intended is clear, inasmuch as the simple fact of the King’s 
 murder, and probably of its details, must have been well 
 known to Usertesen , and the (to us) strange manner in which 
 the incidents are given, can only be explained by the secret 
 or occult truth, which the “ spirit of the King ” was wishful 
 to impart. “ 0 man, Usertesen ! Thy legs go, and thou seest 
 me in a fortunate hour amongf the spirits who do honour to 
 thee.” 
 
 The latter clause proves that it was more than a dream. 
 Apart from the interest of the story itself; anyone conversant 
 with psychology can quite understand what is meant as to 
 the modus operandi. Similar occurrences are very common 
 in our own day (i.e., so far as relates to the phenomenal part). 
 The organs of speech and sight of psychic sensitives are very 
 frequently utilized by defunct beings, who relate their ex¬ 
 periences at, and after, death : and by these means many a 
 tale of misery, and even of crime, is told, which, but for these 
 means, would for ever remain an impenetrable mystery. 
 There is abundant testimony for this to satisfy any inquiring 
 mind (who may be wishful to certify these statements), by 
 consulting the now extensive literature (and some of it high 
 class) on this and kindred topics. 
 
 The following is from a tablet discovered before the breast 
 of the Sphinx some years ago, erected by Thothmes IY. (same 
 king whose oval is shown in the Illustration.) The translation 
 by Dr. Birch (See R. P., XII., p. 43) is headed “ Dream of 
 Thothmes IV. 
 
 From the inscription it appears that Thothmes —then 
 Prince and heir apparent—was on a hunting expedition, “ to 
 hunt the lions of the Gazelle-lana,” i.e., the Libyan Desert, 
 in the neighbourhood of the Pyramids. His “ shooting 
 box ” seems to have been close to the Great Pyramid : and 
 
Egyptian Magic and Spiritism. 
 
 115 
 
 we are told, in the fulsome and somewhat flowery language 
 of Egyptian courtiers, that, “ Then it was an hour of giving 
 rest to his servants, at the time Harmachis selects to be with 
 Sekar in Rusta; Ranen is above with Isis, Lady of the 
 North and South walls; Sekhet is resident in Khas; and 
 Set-apep, the Great Enchantress is in the holy place,” &c., 
 &c. It requires all this to describe the night, when royalty 
 is concerned. It was especially at the night season when “ the 
 form of the Sphinx reposed in this place; and the greatest 
 of spirits rested upon (or overshadowed) it.” 
 
 On one of the days the Prince retired to his house at 
 noontide, for the purpose of enjoying a siesta. The dwelling 
 (used by the Prince) was built right under the shadow of the 
 huge monument, which probably gave colour to the incident 
 that follows : “ While dreaming in slumber at the moment 
 the sun was in the zenith, he found the sanctity of the noble 
 God (Turn) speaking with his own mouth, as a father 
 speaks to his son, saying, ‘ Look to me ! behold me, my son, 
 Thothmes : I am thy father; my kingdom will be given to 
 thee, and thou shalt sit on my throne amidst the living. Thou 
 slialt wear the crown of Upper and Lower Egypt.’ ” 
 
 Here the God Harmachis (the Sphinx) is supposed to speak 
 in person, on his own account: “ Consider ” (in plain English, 
 how would you like it, if you were in my predicament), “ as if 
 you were encircled by all my special flesh. The sand of 
 the country encroaches upon me—even on that which is my 
 existence (or outward representation). Now answer me that 
 you will do for me what is in my heart.” 
 
 There could be no resistance to such an appeal, especially 
 as the God had promised him such a noble heritage, together 
 with a long life. As a consequence, when the Prince 
 ascended the throne, he redeemed his own promise, and 
 beautified the monument, by enlarging the precincts and 
 building a temple in connection with the Sphinx, the remains 
 of which now exist, but covered over with “ the sand of the 
 country.” The “ promises” made by the God seem to have 
 been fairly redeemed; for Thothmes had a long and pros¬ 
 perous reign of over thirty years. Whether dream or vision, 
 or apparition, it appears to have made a deep impression, 
 and was enrolled as a memorable occurrence in the family 
 
116 
 
 Egypt: The Land of Wonders. 
 
 annals; for the king’s son and successor, Amenoph III., had a 
 magnificent statue of himself made in polished granite, in 
 which he is represented as a Sphinx. 
 
 The following is from an inscription of a Royal Dreamer, 
 named Ra-ha-ka, an Ethiopian king, of the 2oth dyn. This 
 seems to have been a genuine dream, for “ His Majesty beheld, 
 in a dream of the night, two snakes : one on his right and the 
 other on his left; and when His Majesty awoke, he found 
 them no more.” His Majesty was evidently profoundly im¬ 
 pressed with the dream, and calling his expounders said, 
 u Explain these things to fTie on the moment.” The Interpre¬ 
 ters were quite equal to the occasion, for they said : “ Thou 
 wilt have the Southern Land, and thou wilt seize the Northern 
 Land : for the earth (of Egypt) in all its width and length 
 will be given to thee ; and the two crowns shall be put on thy 
 head; and there will not be another who can compete with 
 thee in power.” There is no doubt but that the interpretation 
 was quite after “ His Majesty’s own heart.” 
 
 However, in the strength of the “ promise ” made to him, 
 he started upon a military expedition; and the inscription 
 gives full details of his successes, and how city after city fell 
 into his hands. It ended in the whole of Egypt becoming 
 prostrate before him, and he was crowned with the double 
 crowns of Upper and Lower Egypt. The king himself laid 
 great reliance upon “ his dream and the interpretation thereof 
 for he seemed surprised at his success, exclaiming, “ Verily, 
 it was true what I dreamt. It is well for him who acts after 
 God’s heart; but it is a plague for the man who does not 
 know it.” We can afford a complacent smile at His Majesty’s 
 satisfaction, but there must have been a vein of philosophy— 
 if not something more—in this old African king, when he 
 could give utterance to the above, and following sentiment : 
 “ (Said His Majesty) Truly, my Lord, this venerable God, 
 Amen-Ra, Lord of the seats of both Countries: (who hath 
 done according to His promise) the Great God is He who bene¬ 
 fits the one who knows His name, who is watchful over him 
 whom He loves; and who gives strength to him who obeys 
 Him. There is no injury that can come to the man who fol¬ 
 lows His injunctions; and no driving back whom He leads. 
 Truly, what He said to me in the night, I see it all in the day.’’ 
 
Egyptian Magic and Spiritism. 
 
 117 
 
 These instances which I have given, prove that dreams— 
 especially under the then circumstances—had a deep signifi¬ 
 cance, and not unfrequently a political and even national 
 result. In short, they formed an important part in the social 
 economy, from Royalty downward ; and it is to establish this 
 that I have introduced them as coming within the range of 
 my subject. 
 
 Like all religious observances, which have their rituals and 
 formulae, so likewise magic and its practices had their rituals 
 and formulse. There are many of these now extant, and seve¬ 
 ral papyri are interpreted under the headings of “ Magical 
 Texts.” These cover a wide surface, embracing—not only the 
 forms and ceremonies to be used for mundane purposes—but 
 such as had reference to the souls of the defunct, which were 
 supposed to be greatly aided by the efforts (in this direction) 
 of their surviving friends and relatives. Great importance 
 was attached to these writings, for, after being used in certain 
 ceremonies, they were inserted in the folds of the mummy 
 bandages; as well as, in other instances, deposited in the 
 sarcophagus, or statue, as the case might be. 
 
 There is a papyrus, V. 25, in the Louvre, with a long and 
 important inscription, which throws much light on this ques¬ 
 tion. It was found on the mummy of Psentaah’a, who (so 
 the inscription reads) was high priest of Amen, in the city of 
 Thebes : “ Great Professor, (or Doctor, equivalent to our 
 LL.D.); Chief of the Scribes ; and Treasurer of the Temple 
 of Amen : High Priest of the God who produced the Book of 
 Respirations, with the Talismans (pertaining thereto).” The 
 writing on this papyrus extends over a large surface, and 
 finishes by a formula which is styled Xer. v. n. Osiris N. 
 What this means would, of course, be only known to the 
 initiated : but it evidently formed a part of the requiem 
 performed by the surviving members of his Order. As see : 
 “ The Osiris (good and great people were invariably named 
 after the Great God Osiris) is the holy father ; he shall not be 
 taken away from the Hall of Osiris. May his soul live for 
 ever in the interior of the spiritual hemisphere. He is the 
 prophet of the Divine Society of Thebes ; and High Priest of 
 Amen, king of the Gods.” 
 
 Perhaps the most remarkable papyrus of this class, is one 
 
118 
 
 Egypt: The Land of Wonders. 
 
 in the British Museum, and translated by M. Chabas, (see 
 R. P., X., p. 135). It is known as “ The Magic Papyrus 
 of the Harris Collection.” It extends over a large surface, 
 and is divided into chapters, commencing with “ Chapter 
 of the excellent Songs, which dispel the Immerged,” opening 
 with a “ Hymn to the God, Shou.” This God, Shou, was 
 “ the divine flesh of Ra,” which symbolized the sun, as the 
 highest manifestation of .divine power in nature. 
 
 A reference is made to ancient writings. Ra, the father 
 of Shou, “ made for him (Shou) hereditary titles, which are 
 in the writings of the Lord of Sesoun ; and which writings 
 he transmitted to the son of his son for centuries and eter¬ 
 nity,” (i.e., from generation to generation). The interest 
 centres in the reference to these “ ancient writings,” which 
 must have been transmitted from a then very remote past; 
 and which doubtless were treasured up in the sacred archives. 
 
 Ever and anon, the mystic element is made subordinate, 
 and the real or esoteric ideas come out. For instance, in one 
 of the hymns addressed to Ammon-Ra-Har-Akhu, the Self- 
 existent, the following is given (which I clothe with verbiage 
 of my own, but strictly maintain the original ideas) :— 
 
 All hail, to Thee, the Self-existent One ! 
 
 Although in essence One, yet Thou hast made 
 Thyself in myriad forms ; wdiich manifest 
 Thy Life ; which is the Central Source of all. 
 
 How vast Thy Power, which readies through all space ! 
 
 It fills immensity, and knows no bounds. 
 
 The God of Gods, Himself doth generate 
 Himself; by power which is His own alone. 
 
 0 mighty Urhaka ! * Thy radiant heat 
 Extends throughout the boundless universe. 
 
 Who can withstand the force, self-centred in 
 Thy awful Form, Incomprehensible ! 
 
 Thou art the Soul of Soul, the Life of Lives. 
 
 Methinks, that sentiments of this class would do no dis¬ 
 honour to the loftiest mind which this age can produce ; and 
 when we consider that the author of these and similar “ ex- 
 
 * The name of the Goddess in serpent form, which represented the divine magical 
 )K)wer, or, spiritually interpreted, it symbolizes the great Divine Intelligence, which 
 produces all existent things that are visible. 
 
Egyptian Magic and Spiritism. 
 
 119 
 
 cellent songs ” lived some 1500 years before Christ , we shall 
 do well to pause before classing the old Egyptian literati as 
 “ pagans and idolaters.” There are several other pages 
 devoted to the God-kings, who were supposed (by the ignor¬ 
 ant) to have ruled Egypt before the establishment of the 
 earthly dynasties by Mena , the first king. 
 
 The remaining pages are filled with the formulae to be 
 used by earth-dwellers. One is a “ Book of Spells for re¬ 
 maining in the Country,” and contains a form of words to be 
 used and addressed to Isis and Nephtys. Another is “To 
 shut Enclosures,” which is to protect its possessor, and acts 
 as a spell against those who would be inclined for mischief. 
 It reads thus :— 
 
 “ I confide in the efficacy of the excellent written book, 
 which is this day placed in my hands ; which through its 
 fascination disables men, and repels them by its spell; which 
 disables lions, and muzzles the mouths of hysennas, wolves, 
 and the heads of all animals with long tails, that live on 
 flesh or drink blood ; which muzzles the mouths of the tiger, 
 the leopard, and the lionness; which muzzles the mouth of 
 her who sees—the great living woman (witches and the like); 
 which muzzles the mouths of all men who have bad faces ; it 
 paralyzes their limbs, and will not allow their flesh and bones 
 to work (to be healthy), and causes them to keep in shade 
 and darkness (blindness). 
 
 “ For safeguard, these words are to be used at the end of 
 the magic spell: adir-adisana, adir-kaha-adisana ! ” (and a 
 great many more of the like kind). 
 
 The appearance of these uncouth words forcibly reminds us 
 of similar unmeaning words (to us) that are found in old 
 books and MSS. belonging to the alchemic fraternity, which 
 betray their Egyptian origin. 
 
 Another papyrus of a similar class, in the British Museum, 
 translated by Dr. Birch (see R. P., VI., p. 113), goes more 
 into details, and gives directions for certain ingredients to be 
 used in magical incantations. (It dates from the 21st to 26th 
 dyn.) Like the others, it commences with an account of the 
 parts played by the Deities in the drama of human life, both 
 present and to come. It tells us that this Book was made by 
 a Scribe of the Treasury (name not given). One part reads : 
 
120 
 
 Egypt: The Land of Wonders. 
 
 “ Oil! fatal words ! Keep the heart of the Magic Book. The 
 20th of Thoth (August 9th), is the day to receive the Book 
 of Orders. Life and death proceed from it. On that day 
 this Magic Book was incorporated. This hidden (mysterious) 
 book triumphs over enchantments, connects ligatures, prepares 
 ties, destroys the locks (breaks the spell). Life and death 
 proceed from it. Comeuiot beneath its influence ! It will be 
 instant death to him wtio comes under its power. Go not 
 very far, for life and death are in it.” Four drawings of 
 amulets, which were used in the ceremony, are shown. First, 
 a circle formed by a green herb, with a drop of well water 
 inside, also must be placed therein, the heart of a jackal, the 
 nostril of a pig, and the water of an ape. Second, a plate 
 of gold, on which an eagle’s wing is figured. Third, a heart, 
 over which is written, “ Thou triumphest over thy enemies,” 
 together with cabalistic figures not translatable. Fourth, a 
 crocodile, with a feather on its head, sitting on a wheel enclosing 
 an urasus serpent. Over it is written, “ The crocodile which 
 turneth to destruction.” Then comes the burning brazier, 
 whose fire is to destroy all the wicked ones. Now 
 comes, in secret characters , the ingredients, with the directions 
 for use by the magician. These are : a jar of sand; divine 
 incense ; a jar of wine for Amen-Ra ; Nile water mixed with 
 wine. Take a jar of oil, with the foam from shot (an effer¬ 
 vescing wine), and wine ; wash it and make thereof a good 
 compound. 
 
 “ First Formula .—In the place where one makes an image 
 of Osiris, who dwells in the West; 4 jars of flowers of the 
 seawater; 4-^ jars of sand, or sea weed; 2\ jars of essence 
 of cedar oil; 2\ jars of liquid shot (see above). Put in a 
 mystic pot of earthenware, hold it firm in hand; and put 10 
 uraei serpents, shaped like the white crown, on the head (of 
 the magician). Do not consider the work unknown {i.e., have 
 faith in it). Use 1 grain of incense, 1 fumigation, 2 jars of 
 bitumen, 2 wax candles, and 2 ^ jars of foam of (tas). \\ hen 
 thou hast done all this, he will make the breath return : (or) 
 he embalms the work, he is unknown.” 
 
 The latter clause seems to point to efforts made to resusci¬ 
 tate a dead body ; or, it may be, to test whether an apparent 
 corpse can be brought to conscious life again. The latter 
 
Egyptian Magic and Spiritism. 
 
 121 
 
 probability appears to apply ; for the Second Formula (ingre¬ 
 dients of same class as above) reads : “ At the place of tliy 
 heart, they embalm strongly (that is, the ingredients are 
 applied to the region of the heart). Thou art protected 
 against accidents of life; thou art protected against a violent 
 death; thou art protected against fire; thou escapest in 
 heaven (the world of spirit); and thou art not ruined on 
 earth. He has been saved from death, and has not been con¬ 
 sumed by demons.” 
 
 The above will show that magical ceremonies were no 
 unmeaning observances, and although difficult for us to com¬ 
 prehend, as to their meaning and application, yet when per¬ 
 formed by the officiating magicians, with all the accessories to 
 impress the beholder and participator, we can easily conceive 
 that all this (to us, unmeaning jargon) actually covered over 
 the real thing, which was the exercise of psychological powers, 
 possessed by the magician. 
 
 These services and ceremonials formed one part of their 
 religion, which are generally known by the term Mysteries; 
 which, undoubtedly, were the origines of the later Grecian, 
 Roman, and even Christian, secret and open, so-called Myste¬ 
 ries. It is well known that the Bacchic rites had a large 
 admixture of Egyptian conceptions. Archaeological research 
 has discovered that the Etruscans—a nation before Rome 
 came into existence, but which afterwards united and formed 
 the Roman people and nation—if not an Egyptian colony, at 
 least borrowed their religion, and much of their science and 
 art, from Egypt. And even Rome itself had several Egyp¬ 
 tian temples within its precincts : as witness the excavations 
 going on in one of the narrow lanes behind the apse of the 
 church of Minerva (particulars of which have come under my 
 notice while writing this work), where many purely Egyptian 
 objects of art have been brought to light, and, doubtless, many 
 more will be discovered. Whether these were brought from 
 Egypt by the Etruscans—ante the Roman period—or by the 
 Emperors, is as yet unknown; but the “ find” is of great 
 interest, both to the archaeologist and historian. 
 
 Returning to the subject of the Mysteries. This term is 
 generally applied to all the ancient cults. The word covers 
 a large surface; for it applies not only to Temple services, 
 
 R 
 
122 
 
 Egypt * The Land of Wonders. 
 
 but to Initiation ceremonies, used for the investiture with 
 regal and priestly powers; but more than all at the reception 
 of neophytes into the Secret Orders, of which I have spoken. 
 Freemasonry is the nearest approach to the ancient cult of 
 Egypt, that is known in modern times. But like other sys¬ 
 tems which could be named, the form, the shell, remains, but 
 the animating spirit that gave life, dignity, and power to the 
 ancient one, is fled and gone. It is alleged that there are 
 still the successors of the Magicians, Adepts, and Hierophants, 
 and that they form Orders buried in the uncomeatable 
 recesses of the Himalavas; but so far as Christendom is 
 concerned, they exist only in name. Excepting for the 
 learning and acquisition of occult powers—which are rightly 
 and most jealously guarded—the day of secret societies has 
 passed away for ever. 
 
 That there were Magi—wise and good men, who were 
 skilled in the highest wisdom and philosophy; and Magicians, 
 who were sorcerers—using their occult powers for mischief— 
 is plainly told by the monuments and writings still found to 
 tell the tale. Leaving the latter, I will speak of the former, 
 who, without a doubt, possessed scientific knowledge, with a 
 system of ethics that embraced the philosophy of wisdom; 
 and, more than all, they were conversant with the interior 
 laws and forces of nature, best known and described as 
 Occultism. 
 
 Occultism has a dual meaning and application. It embra¬ 
 ces the knowledge of those interior forces which work through 
 the Laws of Xature, and has for its field of research all that 
 is icitliin the physical sciences. It deals with electric and 
 magnetic, odylic and mesmeric laws, and recognises these as 
 sciences, within the scope of the human mind, and, as cosmic 
 matter, to be utilized and controlled by the human intellect 
 and will. Xo one can attain to this altitude, but who has 
 first mastered, at least, the rudiments of the physical sciences 
 of Astronomv, Geometrv, Chemistrv, Meteorologv, and Ana- 
 tomy; and when I have made such a statement, it will be 
 seen that that of which I am speaking is infinitely beyond the 
 reach of charlatans and jugglers. 
 
 These “ forces ”—above referred to—all centre in man, 
 that is, so far as they apply to our earth. The human or- 
 
jEgyptian Magic ancl Spiritism. 123 
 
 ganism is the connecting link between those invisible Intelli¬ 
 gences, who range from disembodied human spirits right up 
 to Planetary and Solar Powers, who rule over the universes 
 that revolve in space. None but Master Minds can grapple 
 with and grasp subjects of this class, which, to ordinary mor¬ 
 tals, are incomprehensible and overwhelming. This which I 
 have outlined forms a Philosophy, that can only be taught to 
 the student who is humble and reverential. 
 
 The other side of Occultism has relation to the art, which 
 is only attainable after years of patient study, and of endu¬ 
 rance during the most trying ordeals, which of necessity must 
 be passed through ere the lower propensities of our nature are 
 made thoroughly subjective to the higher and spiritual quali¬ 
 ties, which are more or less latent in all. 
 
 That there were Schools of Philosophy, as well as Sacerdo¬ 
 tal Colleges and Training Establishments, in ancient Egypt, 
 is incontrovertible, as shewn by the titles on the monuments, 
 of the teachers and professors, &c. The one—and only— 
 way by which they taught their pupils and candidates, was 
 by the use of symbols. There is no other method. That 
 which is above is symbolical of the intellectual and spiritual 
 principles which are within a man ; while that which is below , 
 such as all forms of animal, vegetable, and even mineral life, 
 are symbolical of that which forms the physical, or corporeal, 
 nature of a man. In short, and in fact, Nature itself, from 
 the human organism downward—with the earth itself, and all 
 that it contains—is but one stupendous symbol, and is a Re¬ 
 presentation of Life-forms, and Life-forces, which are the real 
 prime movers in the production of visible earths, and what 
 these contain and sustain. 
 
 To what extent the Egyptian Philosophers and Professors 
 were able to fathom these mysteries, we have no means of 
 testing, other than by such fragments as the monuments and 
 papyri contain; but these fragments are sufficient to shew 
 that they formed a part of a system, which must excite the 
 wonder and admiration of all who can dive beneath the sur¬ 
 face of the mere letter. The funereal and sepulchral rites 
 and ceremonies, point to the possession of spiritual know¬ 
 ledges, which the (to our eyes) strange and grotesque figur- 
 ings of their walls and sarcophagi merely symbolize. 
 
124 
 
 Egypt: The Land of Wonders. 
 
 The display of psychological, or occult, phenomena formed 
 a part of the Initiation ceremonials, when the neophyte 
 passed from the lower into the higher degrees of Adeptship 
 pertaining to Orders which I have named. What these were 
 can alone be known by actual experience, as none who have 
 passed through them have ever divulged the arcana. Apu- 
 leius, a philosopher, who flourished about 150 a.d. (Metamor¬ 
 phosis, Book XI.) has left on record his experiences in part. 
 He was initiated into these very Egyptian Mysteries, and, 
 speaking of those known as the Mysteries of Isis, says :— 
 
 “ The priest—all the profane being removed to a distance 
 —took hold of me by the hand, and brought me into the 
 inner recesses of the sanctuary itself, clothed in a new linen 
 garment. Perhaps, curious reader, you may be eager to 
 know what was then said and done. I would tell you, were 
 it lawful for me to tell you; you should know it, if it were 
 lawful for you to hear; but both the ears that heard those 
 things, and the tongue that told them, would reap the evil 
 results of their rashness. Still, however, kept in suspense, as 
 you probably are, with religious longing, I will not torment 
 you with long-protracted anxiety. Hear, therefore, but be¬ 
 lieve what is truth. I approached the confines of death, and 
 having trod on the threshold of Proserpine, I returned 
 therefrom, being borne through all the elements. At mid¬ 
 night I saw the sun shining with its brilliant light, and 
 approached the presence of the Gods above and the Gods 
 beneath, and stood near and worshipped them. Behold, I 
 have related things of which, though heard by you, you must 
 necessarily remain ignorant.” It is most probable that the 
 Mysteries of Isis alluded to her personification of nature. 
 (This is a guarded expression intended for a purpose.— W. 
 0.) In addressing Apuleius she says : “ I am Nature, the 
 parent of all things, the sovereign of the elements, the primary 
 progeny of time.” 
 
 Herodotus, speaking of what he witnessed in Egypt, says : 
 “I saw things that it is not lawful for me to utter; and 
 things which I dare not divulge.” 
 
 Plato, Pythagoras, and lamblicus, were also Initiates of the 
 Egyptian Sacred—and Secret—Orders, and their testimony 
 is to the same effect, that beyond the teaching of esoteric 
 
Egyptian Magic and Spiritism. 
 
 125 
 
 philosophy—so far as they considered it advisable to go— 
 they dared not, and would not, divulge what was confided to 
 the custody of Initiates. 
 
 I think I have given sufficient and ample proof to sustain 
 all that I have advanced in reference to the scientific know¬ 
 ledge, philosophic wisdom, and occult powers that were the 
 splendid heritage of the Egyptian Hierophants. 
 
 Their “ Prophets ” and “ Schools of Prophets,” imply much 
 more than the generally accepted meaning of these words. 
 They included, not merely the ability to fortell events, but 
 the “ schools ” were training institutions for the development 
 of psychological powers, including all that we know of mes¬ 
 merism (so-called), animal-magnetism, electro-biology, clair- 
 audience, clairvoyance, and psychic phenomena of all kinds ; 
 and the “ prophets ” (as the interpreters translate the word or 
 sign) were the practical exponents of the same. The men, 
 the actors, have passed away, leaving behind them, as a 
 bequeathment to following generations, monuments, which, 
 ruinous as they are, owing to the rapacity, greed, and fanati¬ 
 cism of conquering races, tell the tale of a once magnificent 
 and majestic Hierarchy. Perchance, they are not without 
 living successors, even in our own day. 
 
 I close this branch of my subject with a statement made by 
 the gifted author of “ Art Magic ” (a book now out of print, 
 but one of the most erudite works yet pnblished on this fas¬ 
 cinating subject),who speaks from good authority, and I may 
 say, knowledge :—“ They (the Egyptian priests) understood 
 the nature of the loadstone, the virtues (or powers) of mineral 
 and animal magnetism, which together with the force of 
 psychological impress, constituted a large portion of their 
 theurgic practices. They perfectly understood the art of 
 reading the inmost secrets of the soul, of impressing the sus¬ 
 ceptible imagination by enchantment and fascination, of send¬ 
 ing their own spirits forth from the body as clairvoyants, 
 under the action of powerful will, in fact, they w^re masters 
 of the arts known as mesmerism, (fee., (fee. 
 
 “ The distinguishing feature of Egpptian Magic, was the 
 union of occult with natural science, the connection of supra- 
 mundane with mundane Spiritism. The specialities of the 
 Egyptian Magician were patience, devotion, and self-sacrifice 
 
126 
 
 Egypt: The Land of Wonders. 
 
 in the acquirement of occult knowledge,—skill in its use, 
 purity of life, fidelity to his calling, and educational culture 
 upreared on the foundation of natural gifts. These were the 
 elements by which they became accomplished magicians, and 
 which rendered the name of Egypt famous through all time, 
 and their land the synonym of all that is wise in intellect, 
 stupendous in art, elevated in ideality, and divine in spiritual 
 science.” 
 
 I leave the above eloquent and forcible statement for my 
 reader to ponder over, as there is nothing I can add to or 
 detract from, for it contains, in fewest words, all that is requi¬ 
 site to be known, to draw forth an intelligent appreciation of 
 the wonders that lie concealed in this ancient system. 
 
( 127 ) 
 
 VIII. 
 
 EGYPTIAN SPIRITISM. 
 
 U NDER this term, Spiritism, I include phenomena such 
 as apparitions, and more or less objective appearances 
 of supramundane origin ; as well as spirit-obsessions, 
 exorcisms, magnetic healing, and all that comes under the 
 action of psychological and theurgic practical art. 
 
 Many, doubtless, will regard what follows as mental 
 vagaries and idle tales. Making due allowance for over¬ 
 credulity, and a readiness to ascribe to a supramundane origin 
 what a more correct scientific observation would account for on 
 other grounds, yet a substratum of actual fact remains, which 
 is of great interest to the modern psychologist, who will be 
 able to separate the chaff from the grain. 
 
 The Old and New Testaments abound with narrated cases 
 that come under the category of Spiritistic action, and those 
 who regard our Scriptures as literal truth, cannot with any 
 degree of consistency reject stories which are related by 
 Egyptian authors. The early Christian Fathers not only 
 believed in spiritual agency—both good and evil—but 
 claimed to possess the power to exorcise, as the following 
 demonstrates. 
 
 Minucius Felix, a Roman author (supposed about 198 
 a.d.), in “ The Octavius,” Chap. 29, writes thus :—“ There 
 are some insincere and vagrant spirits, degraded from their 
 heavenly vigour by earthly stains and lusts. Now these 
 spirits, after having lost the simplicity of their nature by 
 being weighed down and immersed in vices, for a solace for 
 their calamity, cease not, now that they are ruined them¬ 
 selves, to ruin others ; and being depraved themselves, to 
 infuse into others the error of their depravity. The poets 
 know that these spirits are demons ; and the philosophers 
 discourse of them. The magi, also, know that there are 
 demons, but, moreover, whatever miracle they affect to per- 
 
128 
 
 Egypt: The Land of Wonders. 
 
 form, they do it by means of demons ; by their aspirations 
 and communications they show their wondrous tricks, mak¬ 
 ing either those things to appear which are not, or those 
 things to appear which are. Of those magicians, the first 
 both in eloquence and in deed, is Sosthenes, who not 
 only describes the tru^God with fitting majesty, but also the 
 angels that are the messengers of the true God.” 
 
 The African Bishop of Carthage (about 250 a.d.), who was 
 said to be martyred, gives an account in “ The Treatise on 
 the Lapsed,” of “ an infant who had some bread mingled 
 with wine given to it in the presence of an idol, and which 
 by certain signs showed that sacrilege had been committed.” 
 
 Also, of a woman, when she tried with unworthy hands to 
 open the box in which was the holy body of the Lord, was 
 deterred by fire rising from it from daring to touch it. 
 Another, who himself was defiled, dared with the rest to 
 receive secretly a part of the sacrifice celebrated by the 
 priest; he could not eat or handle the holy body of the 
 Lord, but found in his hands when opened, that he had a 
 cinder 
 
 The Bishop states that he was eye-witness of the facts, 
 and cites them as warnings to such as would attempt to par¬ 
 take of the Eucharist in an improper manner. 
 
 Origen, another celebrated African bishop, one of the most 
 learned and illustrious that has graced the Christian annals, 
 and who was expelled from Alexandria on account of his 
 so-called heretical opinions, in his “ De Principiis,” writes :— 
 “ What shall we say of the Diviners, from whom—by the 
 working of those spirits (demons), who have the mastery 
 over them—answers are given (to those who consult them) 
 in carefully constructed verses? Those persons, too, whom 
 they term Magi (magicians) frequently, by invoking demons 
 over boys of tender years, have made them repeat poetical com¬ 
 positions which were the admiration and amazement of all. 
 Now these effects, we suppose, are brought about in the fol¬ 
 lowing manner. As holy and immaculate souls, after devot¬ 
 ing themselves to God with all affection and purity, and 
 preserving themselves from the contagion of evil spirits; and 
 purifying themselves by long abstinence, by these means 
 they assume a portion of divinity, and earn the grace of 
 
Egyptian Spiritism. 
 
 129 
 
 prophecy, and other divine gifts : the result of this is, that 
 they are filled with the working of those spirits to whose 
 service they have subjected themselves.” 
 
 As Origen was, above all others of his day, a learned man 
 and author of the most valuable works of his time, it were 
 hard to doubt evidence so trustworthy. But what has a 
 more direct bearing on my work, is that which he gives as a 
 kind of left-hand blow to his great atheistical antagonist, 
 Celsus :—“ But he (Celsus) compares them (the miracles of 
 Jesus) to the tricks of jugglers, who profess to do still more 
 wonderful things; and to the feats performed by those who 
 have been taught by Egyptians ; who, for a few obols, will 
 impart the knowledge of their most venerated arts ; will ex¬ 
 pel demons from (the bodies of) men; will expel diseases, 
 and invoke the souls of heroes; will exhibit banquets, with 
 tables and dishes and dainties, that have no real existence ; 
 and will put in motion, as if alive, which are not real living 
 animals, but which have only the appearance of life. So, 
 you see that by these expressions he allows, as it were, the 
 existence of magic. Celsus compares the miracles related of 
 Jesus to the results produced by magic; and there would 
 indeed be a resemblance between them, if Jesus, like the 
 practitioner of the magic arts, had performed His works only 
 for show,” &c., (fee. 
 
 This Celsus was a very formidable antagonist, who, in that 
 very early time (about 200 a.d.), not only called into question 
 the then Christian doctrines, but even the actuality of Jesus 
 the Christ; and it is unfortunate that all we know of him, or 
 his works (for he appears to have been a voluminous writer), 
 is the references quoted from his works, and used by Origen 
 to oppose by his own arguments. And what is more, none of 
 the great Gnostic writers have any writings extant: as they 
 were all classed under the head of heretics, their works have 
 all been suppressed and destroyed by the orthodox Church. 
 
 Tertullian, another celebrated Christian Father (supposed 
 date about 200 a.d.), in his “ De Spectaculis,” writing against 
 the public shows, says, those who attend them become acces¬ 
 sible to evil spirits, and states :—“ We have the case of the 
 woman—the Lord Himself is witness—who went to the 
 theatre and came back possessed. In the outcasting (by 
 
 s 
 
130 
 
 Egypt: The Land of Wonders. 
 
 exorcism), accordingly, when the unclean creature was up¬ 
 braided with having dared to attack a believer, he firmly 
 replied : 4 And, in truth, I did it most righteously, for I 
 found her in my domain.’ Another case, too, is well known, 
 in which a woman had been hearing a tragedian; and in the 
 very night she saw her sleep a linen cloth,—the actor’s 
 name being mentioned at the same time with strong disap¬ 
 proval,—and in five days that woman was no more.” 
 
 In his “ Apologeticus,” Tertullian, in speaking of obsessing 
 spirits, says :—“ They disclaim being unclean spirits, which 
 yet we must hold as indubitably proved by their relish for 
 the blood and fumes and foetid carcases of sacrificial animals, 
 and even by the vile language of their ministers (mediums). 
 Our power over them is from our naming the name of 
 Christ. So at our touch and breathing, overwhelmed by the 
 thought and realization of those judgment fires, at our com¬ 
 mand they leave the bodies they have entered, unwilling and 
 distressed, and before your very eyes they are put to an open 
 shame.” 
 
 In the “ Recognitions ” of Clement, translated by Rufinus 
 (about 410 a.d.), which appears to be a religious novel, there 
 is a long account concerning Simon Magus, who is confronted 
 by Saint Peter and others. Its interest consists in many 
 details, which throw light upon the early history of the 
 Christian Church, and more especially on the alleged pre¬ 
 tensions of Simon the Magician. The author makes him 
 out to be the victim of demons (spirits), who deluded him 
 into the belief that he was “ God incarnate in flesh,” and 
 says of Simon :—“ Yet, although he is sure, by these very 
 things (his wondrous powers), that souls are immortal, and 
 although he thinks that he really sees those things which we 
 believe by faith ; yet, as I said, he is deluded by demons, 
 though he thinks that he sees the substance of the soul.” 
 
 The above are a fair sample of what abounds in the eailiest 
 known Christian annals, and although in the main they are 
 used by the authors, to show the truth of their own powers 
 over spirits, and the healing of diseases, &c., to the dispar¬ 
 agement of “ magicians,” yet they, undoubtedly, admit the 
 genuineness of magical and theurgical practices, and this is 
 the part with which I am at present concerned ; and I have 
 
Egyptian Spiritism . 
 
 131 
 
 selected the above to prove the connection between the 
 Christian and older Egyptian beliefs and practices. If these 
 stories, along with many others, as narrated, are true, then I 
 fail to see why the Egyptian stories should not be equally 
 true; but of this the reader must judge for himself or her¬ 
 self. 
 
 The Christian system rests upon—not wisdom, but—the 
 ancient miraculous element, which was manifested at the time 
 of its inauguration; and this forms the foundation upon which 
 the whole superstructure rests. The central figure, Jesus, 
 with his immediate disciples, were supposed “ to have done 
 works that no other man or men ever did,” the crowning dis¬ 
 play of which was the bringing back to life some who were 
 dead. But precisely the same is said of others, who were 
 in no way associated with Christianity, as witness Pythagoras, 
 Apollonius of Tyana, and others, so that to my view a 
 much more rational and enduring way would be, the substi¬ 
 tution of spiritual principles for miraculous relations. These 
 may be questioned, and are called into question; but the 
 spiritual principles, of which those narratives are the symbols, 
 will never die , and are beyond the reach of adverse criti¬ 
 cism, for these principles are coeval with, and the funda¬ 
 mental force and power of, Life ! 
 
 Who can separate Life from the forms in which it is mani¬ 
 fested ? Who can fathom the depths from which this Power 
 originates? It laughs at the pseudo-science of mortals, who, 
 though they have the power to liberate it from the form of 
 which it was the motive principle, yet it still continues ; and 
 although it changes the forms by which it is made manifest to 
 mortals on the earth, yet itself is eternal, unchangeable, and 
 incomprehensible. Seeing that the Life-principle itself is so 
 infinitely beyond the power of men to control, the all-im¬ 
 portant question is as to the forms which are temporarily 
 built up and animated by this Life-principle. These temporary, 
 wonderful, living, structural forms are seen to decay, dissolve, 
 and perish ; but what becomes of that which made them 
 what they were ? Will it build another form in which the 
 continuity of the same individual conciousness will be per¬ 
 petuated in other spheres of existence ? In plainer terms, 
 If a man die shall he live again ? If so, have we any proof 
 
132 Egypt: The Land of Wonders . 
 
 whereby this tremendously important fact can be substan¬ 
 tiated ? 
 
 In answer to these, and a vast many others which spring 
 out of them, the Egyptians had not the slightest doubt. 
 With them it does not appear to have been a matter of specu¬ 
 lative belief. The future, with them, was as real as the pre¬ 
 sent, and the history of that future was mapped out as dis¬ 
 tinctly as the sun’s path througli the heavens, which pheno¬ 
 menon formed the base of the superstructural Idealism that 
 made, at once, the social and religious life of Ancient 
 Egypt. I think I have advanced sufficient to prove, that 
 their system rested on something far more solid and sub¬ 
 stantial than imagination and dreamy speculation. Psycho¬ 
 logy, in all its branches and ramifications, was the grand 
 portal through which their initiates entered into the regions 
 which, to most moderns, are unknown and unexplored. 
 
 I say, to most moderns ; but there are some (now in the 
 minority) who are strong enough, or (to the thinking of the 
 great majority) weak enough to study the same supramun- 
 dane science, and who have entered into the Great Beyond 
 by the same way ; and their explorations have been, and are, 
 eminently successful; and to themselves, at least, the evid¬ 
 ence admits of no flaw, for thev return with a certitude of a 
 hereafter, which neither ignorant ridicule nor egotistical 
 superficiality and incredulity can shake or disturb. The 
 ranks of modern so-called Spiritualists, have been filled, for 
 the most part, by those who were—before contact—scoffers, 
 deniers, and the like ; and it is only now a question of time, 
 for the minority to be turned into the majority. For that 
 the world must afford to wait. 
 
 Strange it is that the European nations, and especially 
 Britain, with its Bible and missionary enterprises, pre-eminently 
 Christian, while professing to believe, and teaching the 
 certainty of rewards and punishments which are to follow in 
 the future state, yet wilfully and inconsistently reject all 
 evidence that goes to prove the truth of the doctrine they 
 inculcate; and scientist and pietist, religionist and sceptic, all 
 join hands in repudiating the evidence and proofs that are 
 brought before their notice, setting down all those who 
 “ give heed to these things ” as either dupes or knaves. We 
 
Egyptian Spiritism. 
 
 133 
 
 assert that Spirit-communion is a real and tangible fact, which 
 will be patent to all who use the right means to obtain the 
 knowledge ; so that it may be as true to those of the present 
 as to those of long past Egyptian generations. 
 
 On the coffin of a female, called Shepset (in British 
 Museum, case 105), who died about 700 b.c., is shown the 
 soul of the defunct in the act of visiting the body it had 
 lately inhabited, and which is laid on the bier. 
 
 On the coffin of Menei-Benou-teb-tep (in British Museum), 
 a similar scene is represented. In this instance the soul, or 
 more properly the Sahu, is spreading its wings. Above this 
 figure Isis and Nepthys are holding up a figure of the sun 
 (symbolical of the state of the blest), in centre of which the 
 scarabeus is drawn (symbolizing the ascension of the resur¬ 
 rected one. The inscription tells that the defunct, who had 
 been a priest of Osiris, had passed successfully through the 
 ordeal of the Great Judgment, and that he was now admitted 
 into the Elysian Fields ; from whence he could return and 
 visit his once earthly tenement, to see that it was preserved 
 intact for him to re-enter at the appointed time. 
 
 This Sahu has, by most interpreters, been thought to 
 refer to the mummified body, which is erroneous. It is well 
 known to the Occultists, who term it the “ astral form.” 
 It is really the essences, or finer particles (invisible to the 
 outer eye) which ascend from the physical body at death; 
 and from these a new form is made—visible enough on its 
 own new plane of more or less conscious existence,—and it is 
 this form that the Egyptians termed the Sahu. The ancient 
 occult doctrine underlying these scenic representations, is, 
 that until the spiritual life-essence is extracted from every 
 part or atom of the body, the new being is not perfect. This 
 is the true key for the understanding of the Phoenix rising 
 again to life from its own ashes. The extreme care bestowed 
 upon the physical remains, so as to ensure their integrity and 
 preservation, was undoubtedly erroneous ; for instead of faci¬ 
 litating the real re-union, it retarded the process. The sooner 
 the dissolution accomplished by the freeing of the ethereal 
 essences from the gross and dense particles of the physical 
 structure, the sooner the permanency of the new structural form 
 is attained. Hence, the best method is to reduce the dead 
 
134 Egypt: The Land of Wonders. 
 
 body into its elements by means of fire, i.e., cremation; 
 and when the prejudices, founded upon a non-comprehen¬ 
 sion of the true resurrection of the body, yield to a truer 
 conception of this important doctrine, this method will be 
 found to be of great advantage to the living, in a vast deal 
 more than a mere sanitary sense. 
 
 It is this very Sahu which is the phenomenal and objective 
 agent that, at times and under certain circumstances, can 
 make its presence known to mortals. The modus operandi 
 by which this is effected hardly comes within the range of my 
 present subject; but this accounts for the many monumental 
 records where the defunct is represented and speaks as a sahu. 
 
 The sahu must not be confounded with evil or obsessing 
 spirits. These latter refer to such as had not attained to the 
 sahu-state; for a sahu could never become a depraved spirit. 
 The obsessing ones were the rejected, who could not pass the 
 Hall of Two Truths, i.e., who, when weighed in the balance, 
 were found wanting ; and to whom the sentence of the great 
 Judge, Osiris: “ Depart! ye cursed,” applied. The New 
 Testament narrative of the man who was obsessed, and out 
 of whose body the evil spirits were driven by Jesus, and per¬ 
 mitted to enter into a herd of swine, is an illustration of the 
 old Egyptian doctrine, which was actually shown ages before 
 in the sculpture of a rejected soul driven out from the Judg¬ 
 ment Hall in the shape of a pig. 
 
 I have already referred to the exorcism of primitive 
 Christians, and shown—not only what their belief was on this 
 question, but—their claim to the possession of power to expel 
 evil spirits, &c. If they did not “ borrow from the Egyptians,” 
 they, at least, followed in their steps, as the following proves. 
 
 In the Bibliotheque Nationale, at Paris, there is a tablet 
 with a long inscription of a case in point. It is interpreted 
 in full by Dr. Birch (see R. P., IV., 51). It is entitled “ The 
 Possessed Princess,” and the monarch who figures therein is 
 one of the later Rameses, supposed to be the 12th of the name. 
 
 The scenic representation shows the ark of the God Ivhons 
 (who was the son of Ammon and Mout, and formed the 
 third of the Theban Trinity; as Horus was the third of the 
 Osiric Trinity), borne on the shoulders of twelve priests, 
 who accompany it away from its usual place in the Great 
 
Egyptian Spiritism. 
 
 135 
 
 Temple (of Karnak). Before the ark, the king is offering 
 burning incense. On another part is seen the return of the 
 ark, accompanied by the high priest or prophet, named 
 Ivhons-pa-neter-neb, who had accompanied it, and who was 
 the Giver of the Oracles in the Thebaid. The main incidents 
 are as follows :—His Majesty was on travel through the out¬ 
 lying conquered provinces (supposed to be in Mesopotamia), 
 gathering the annual tributes from the subsidiary princes. 
 Among these there came the “ Chief of the land of Bakhten,” 
 who brought not only his accustomed tribute, but his own 
 daughter as a present to the king : “ who (so states the 
 inscription) was a very beautiful person, and delighted the 
 heart of His Majesty above all things.” The “ gift ” was 
 accepted, and she was made queen, his chief wife, with the 
 title : “ great royal wife, Raneferu.” The lady seems to have 
 maintained an exemplary character, for “ when His Majesty 
 returned to Egypt, she performed all the rites of a royal 
 wife.” 
 
 But this wife had a young sister, whom she left behind at 
 her father’s court, and it is this sister who is the “ possessed 
 princess,” and the chief subject of the narrative; which states 
 that on one occasion, while the king was engaged in one of 
 the Temple festivals, word was brought to him that an envoy 
 from the Chief of the Bakhten (father-in-law of the king), 
 had come with numerous presents, and sought an audience. 
 This being granted, the Envoy said : “ I have come to thee, 
 my Lord, on account of Bent-Rash, the little sister of thy 
 royal wife. There is an evil movement in her limbs ; would 
 your Majesty send a person who is acquainted with these 
 things to see her ” (i.e., one who knows what is contained in 
 magic books). 
 
 His Majesty said : “ Bring to me the Scribe of the Houses 
 of Life (an astrologer), and also those from the palace who are 
 acquainted with the Mysteries.” The conference resulted in 
 the choice of the royal scribe, Tahutiemes, who was sent back 
 with the Envoy. On his arrival he found that the young 
 princess was possessed by evil spirits, who were found proof 
 against any power used against them by the royal scribe, who 
 returned to Thebes discomfitted. A second embassv was des- 
 
 «r 
 
 patched to the King, with a request from the Chief of the 
 
136 
 
 Egypt: The Land of Wonders. 
 
 Bakhtens, “ That, as a very great favour, the high priest might 
 be sent along with the God Khons himself” (i.e., the shrine 
 containing the statue of this deity). This was granted, and 
 the high priest (chief of the oracles) no sooner came within 
 contact with the princess, than a cure was speedily effected ; for, 
 “ He exorcised the spirit "which obsessed the daughter of the 
 Prince of the land of Bakhten ; and she was right forthwith.” 
 
 The spirit said to the high priest: “ I am thy slave, and I 
 will go to the place from whence I came.” But it would 
 seem that it w T as not all one-sided; for it required the voice 
 of the God Khons to proclaim “ Let the Prince of the land 
 of Bakhten make a great sacrifice before that spirit! ” After 
 this had been performed, “the spirit departed and went in 
 peace.” 
 
 It is alleged that there are some ancient Assyrian MSS. 
 which mention the festival that had its origin in this very 
 circumstance. The modus operandi is not supplied, but 
 there can be no question as to the cure effected, or, as the 
 record gives it, of the exorcism of the obsessing spirit; and 
 whatever the character of the malady might have been, both 
 the Egyptians and Bakhtens believed it to he a case of obses¬ 
 sion, the delivery from which was due to the presence of the 
 God operating through his official representative, the high 
 priest. 
 
 The following bears still more directly on my subject, and 
 testifies to the fact of spirit communion. The narrative is 
 contained on a papyrus, which was found tied to a wooden 
 statuette of a female chorister of the Temple of Ammon, at 
 Thebes, named Kena. How it should be placed in such a 
 position is singular, for she was not concerned in the affair at 
 all. It is conjectured, with every degree of probability, that 
 it had been purchased by her surviving friends, and placed on 
 her statue for the sake of its supposed magical properties. 
 Little did the original depositors dream that the “ writing ” 
 they placed on the image of their friend would, in course of 
 some 3000 years, be utilized as evidence of the power of the 
 so-called dead to return to the earth, and make their presence 
 known. Yet so it is: truth is stranger than fiction. The 
 story is headed: “ To the wise spirit of Onkhari,” and is 
 translated in full in “ R. P.,” XII., p. 123. 
 
Egyptian Spiritism. 
 
 137 
 
 It tells us that a widower was in “ sore troubles ” on ac¬ 
 count of the spirit of his deceased wife, who appeared to him, 
 and, it would seem, upbraided him for his conduct to her 
 while living in earth life with him as his wife; and it is the 
 sayings and expostulations of the unfortunate man with the 
 spirit, that forms the subject matter of the narrative. The 
 husband expostulates with “ the wise spirit” of his wife, and 
 forbids it to persecute him further, as she was not justified in 
 so doing by any ill usage or conjugal infidelity to her on his 
 part. He says :—“ What offence have I committed against 
 thee, that I must come to this evil condition in which I am 
 in ? For, since I became a husband to thee until to-day, 
 what have I done against thee that I need keep secret ? ” 
 
 The injured man appeals to her fears, as to how she may 
 expect to appear, when he confronts her at the bar of the 
 Great Tribunal. “ What am I to do ? for I shall have to 
 give my evidence as to what I have done to thee; and I 
 shali stand with thee before the Judge, and direct my speech 
 to the Gods of the Amenti. By this writing thou shalt be 
 judged ; and when I have uttered my word of complaint 
 against thee (concerning this trouble), what wilt thou do 
 then ? When thou becamest my wife, I was a young man ; 
 and when I was promoted to offices of every kind (he was a 
 general, in command of the captains of the bowunen of the 
 Pharaoh), I did not desert thee; and I never received any in 
 thy presence who were not according to thy heart; and now, 
 behold, thou hast not gladdened my heart, and I must plead 
 against thee ; and people shall see the false from the true. I 
 was never rude to thee; and never showed myself offensive 
 to thee.” 
 
 It appears that his wife died while he was with the king at 
 Memphis, from whom he obtained leave of absence to return 
 to Thebes to attend the funeral. 
 
 “ When I saw what they were doing to thee, I wept ex¬ 
 tremely with my people ‘ in front of my dwelling. I gave 
 cloth and linen for thy embalming, and there was nothing 
 good but what I caused to be done for thee. For three 
 years I never entered the house, and I used not to cause that 
 to be done which was usual; and, behold ! I acted thus be¬ 
 cause of thee ! I do not know any more good from evil; but 
 
 T 
 
138 
 
 Egypt * The Land of Wonders. 
 
 thou shalt be judged with me. During the whole time these 
 lamentations lasted I never went in to Pharaoh.” 
 
 This interesting document breaks off at this point. It is 
 
 valuable—not only on account of the light thrown upon the 
 
 domestic usages of those times times, but—for the references 
 
 made to the post-mortem experiences. The injured husband 
 
 quite anticipated that he would be able to give a good account 
 
 of himself; although it would add to the interest to know 
 
 what the wife had to sav on her side. 
 
 % 
 
 On a papyrus found in a tomb behind the Temple of 
 Medinet-Habou, which contains the annals of King Rameses 
 III., written more than a year after his death, and gives the 
 details of his vast donations to the various Temples, the king 
 is represented as being in the presence of the Gods, to whom 
 he recounts all that he had done for them while he was “ a 
 Ruler upon the earth,” and he completes by addressing the 
 great Deity Amen-Ra : “ I penetrate the great quarter like 
 Osiris; my soul lives, for it is seen at the head of the morn¬ 
 ing, and makes glad the heart of thee, my noble father; for 
 I glorified thy form when I was on the earth. Favour my 
 son, whom thou hast chosen as heir, and place the white 
 crown, and divine crown upon his head; so that he may 
 be the Ruler of the Two Countries. Thou hast begotten 
 iiim ; and as a youth, thou didst nominate him as the heir- 
 apparent, and thou didst say, He shall be king on the throne 
 of him who begat him.” 
 
 This document, which measures 133 feet long by 16f inches 
 broad, and closely filled with writing, is of great interest, for 
 it inferentially mentions many matters historical, domestic, 
 and national. In reminding the great God Ammon of the 
 great services that he had rendered to him while “ he was 
 king upon the earth,” a reference is made to the servitors of 
 the Temple ; from which it seems that they were all children 
 of tne Chiefs of the East, who were selected by “ horoscopers,” 
 by which we see the importance attached to those who had 
 the skill to read horoscopes. A side reference is made to 
 what psychologists will readily understand, and which can 
 only be explained on the ground of seance experiences. The 
 king, who is face to face with the mighty God, prays 
 thus :—“ Fulfil all the good things which tliou toldest me while 
 
Egyptian Spiritism. 
 
 139 
 
 I was on the earth ; do (the same) for my son who is now 
 upon my throne; and he also desires that his son may be 
 placed under the protection of powerful spirits.” The infer¬ 
 ence from this and other statements clearly prove the real— 
 or supposed—action of spiritual beings in warding off evils, 
 and guiding in prosperity, &c., &c. 
 
 On many of the monuments which I have seen, and which 
 are generally supposed to represent “ family worship,” the 
 attitude of the figures, the emblems, with the table and other 
 appurtenances, which are depicted thereon, clearly demon¬ 
 strate what I have advanced ; and it only requires an inter¬ 
 preter who is an Egyptian linguist, and at the same time 
 versed in psychological experiences, for the true rendering to 
 come out. I see that what is given by the generality of 
 scholars is not the true rendering, i.e., when the writings or 
 sculptures relate to those subjects which bear on psycho- 
 magnetic, and kindred practices. Like all mystical writings 
 and records, the letter is misleading ; but sufficient is given 
 for the initiated to gather what is meant; and to this rule, 
 the ancient Egyptian records, which teem with mysticism, 
 form no exception. When I come to treat of the mystico- 
 religious subjects, I hope to make good the statement I have 
 made on this scarcely less interesting (to the spiritual-minded 
 psychometrist) question. 
 
 As a case in point, there is a stele in the Turin Museum, 
 translated by M. Chabas (see “ R. P.,” X., p. 5), inscribed to one 
 Beka, who had been in high office in earth-life. It is headed: 
 “ A Royal gift of offerings to the person of the Steward of 
 the public granary, Beka, the justified.” On the theory I 
 have named, this change of persons, in the speaking or 
 recorded ones, is easy to understand, but not otherwise. The 
 whole inscription is the work of a faithful recorder, who was 
 amanuensis for the psychic sensitive, through whom the once 
 “ Steward of the public granary ” relates his experience after 
 death. He says : “ I am a Sahu. I, who took pleasure in 
 truth, conformable with the (spiritual) laws of the Hall of 
 Two Truths, which was desired by me.” Which simply 
 means that he had always aimed to do what was right and 
 just. He says : “ I myself (in earth-life) was just and true, 
 without malice ; have placed God in my heart, and was quick 
 
140 
 
 Egypt: The Land of Wonders. 
 
 to learn his will. I have now reached the city (spheres) of 
 those who are in eternity. I now perceive the advantage it 
 is to conform to this practice (speaking the truth) upon the 
 earth, from the first action qf my life even to the tomb.” 
 
 The inscription is too long to quote, here, but after enume¬ 
 rating the good deeds of his life, by which he had been 
 enabled to pass through the judgment ordeal, and emerge 
 therefrom as “ justified,” he closes with this address to all 
 men who take pleasure in truth : “ May your soul enjoy the 
 right to go freely in and out, like the eternal Lords who are 
 established before the Gods.” It was the so-called belief of 
 those old Egyptians, that all who passed through the judg¬ 
 ment ordeal, and were justified, had the power to go where- 
 ever they desired, and manifest themselves under whatever 
 form they willed so to do. This statement is full of meaning. 
 Was it—as Egyptologists put it—a mere belief, or, rather, 
 was it a knowledge, which their spiritualistic observances had 
 made them familiar with ? Even a “ belief,” such as this 
 most undoubtedly was, could not be based upon imagination ! 
 The solution I have given is the only rational one that covers 
 all the ground occupied by this class of narratives and records. 
 
 The next and last illustration I shall give, is from a papy¬ 
 rus in the Louvre, V. 11. It gives the experiences of the 
 spirit of a defunct lady called Isi’oer. It forms a practical 
 commentary on several of the chapters contained in the so- 
 called Book of the Dead. In fact it gives the experiences of 
 the spirit of the lady after release from her body. It com¬ 
 mences with the sahu of the defunct, who is shown hovering 
 near to the mummified body, which was lying in the western 
 necropolis of Thebes ; in which condition it is represented 
 as praying to the deities of that region (where the sahu is), 
 that it may live and be made divine; and from thence the 
 spirit progresses through the different spheres until it becomes 
 solidified. The interest attaching to this precious document 
 consists in the relation of the actual experiences through 
 which, as a spirit , Isi’oer passed after death. The great 
 point seems to be the preservation of the magnetic connection 
 with the body ; and even in the last scene, where the spirit 
 is received into the highest spheres, this seems the all-impor¬ 
 tant thing (the philosophy of which I have already given). 
 
Egyptian Spiritism. 
 
 141 
 
 She is introduced into the presence of the Great Osiris, to 
 whom she thus prays : “ Grant that my limbs may be pre¬ 
 served, and that my form may be well developed. Give me 
 breathing powers, that I may become great and solidified, 
 and may I progress for ever : for, to those who walk in thy 
 ways, thou givest life to their spirits. May I accomplish 
 all my transformations, and be given the power by which I 
 may go wheresoever I will; and that all my substance may 
 be transformed into thy glorious likeness.” 
 
 When I come to treat of the religious doctrines, I shall 
 refer to the esoteric truths contained in this (and many other 
 of similar character) spiritual experience. Disrobed of its 
 intentional mystical verbiage, it brings to light a knowledge 
 of the constituencies of the human spirit, which could only 
 be acquired by revelation from spiritual beings. 
 
 I think I have given sufficient to prove that what is 
 loosely rendered as Magic, was an actual power wielded 
 sometimes for good, and at others for evil, purposes. In 
 short, on these two pillars, Magic and Psychology, the whole 
 superstructure of Egyptian society rested. The national 
 life itself was the outcome of these two factors; and the 
 evidence of their power is manifested by the tenacity which 
 marked the continuance of this remarkable people for thou¬ 
 sands of years, and even to this very time : though smothered 
 by Turkish oppression, it is not dead but only sleeping, for 
 even at this moment, the signs of the awakening are appa¬ 
 rent, and fostered by the aegis of the British Power, it will, 
 undoubtedly, assert its vigour. The present Ruler, Tewfic , 
 is the right man in the right place for the time being, for he 
 sees that not only the continuance of the Khedival dynasty, 
 but, also, the best interests of his country, will be secured 
 by working faithfully and loyally with that Great Power, 
 which has the re-making of Egypt in its hands, and which will 
 accomplish it. 
 
( 142 ) 
 
 EGYPTIAN KING-GODS. 
 
 E GYPTIAN Historical would be incomplete without a 
 notice of this particular phase of its national life ; for 
 in the deification of the kings of Egypt is to be found 
 the origin of what still lingers in some Imperial and Royal 
 families of Christendom. The divine right of kingship is 
 supposed—as the term implies—to exist by virtue of rights 
 derived, not from mortals but, from God : and this being so, 
 the claim is made (and enforced in those countries where hu¬ 
 manity has not asserted its birthright) that they who sit on the 
 Throne are above human law ; so it follows, that that which 
 would be crime in their subjects, and involve the consequent 
 loss of personal liberty, or life itself (according to the nature 
 of the transgression), may be perpetrated by Royalty without 
 fear of any such consequences. But some specimens of this 
 class of mortality have found to their cost, that the time for 
 the assertion and carrying out of such claims has passed 
 away for ever ; and woe be to those who suffer themselves to 
 be inflated with such an insane, and now obsolete, conceit. 
 Kings and queens are born into the world and go out of it 
 exactly in the same manner as ordinary mortals; and the 
 question now is, whether kings are lords and masters, or 
 servants of the people ; i.e., whether they do not enjoy their 
 exalted position by the sufferance of the nation, instead of 
 by virtue of their hereditary descent. The—what will soon 
 be—mightiest Power, and which will eventually control the 
 destinies of the globe, is Republican, the basic principle of 
 which is the direct opposite of the ancient regime ; viz., in¬ 
 dividual worth and fitness for office, in place of hereditary 
 descent, which latter disregards, in toto , moral or intellectual 
 worth and capacity for guiding and ruling. 
 
 The King-Gods of which I am about to speak must not be 
 confounded with the God-Kings of the prehistoric dynasties 
 
Egyptian King-Gods 
 
 143 
 
 (which legend and tradition credited with being real divi¬ 
 nities), but of those kings who followed in succession from 
 Mena, who was the founder of the monarchy, and recognised 
 as such by the various monarchs who have left dynastic tables, 
 as well as by Manetho, the great Egyptian historian. 
 
 The first indication we have of the deification of mortal 
 kings—and that inferentially—is about the time of the 5th or 
 6th dynasties. It was not until about the 12th dynasty, that 
 we find the full blossoming out of the God-idea associated 
 with mortal Rulers. There is a monument in the Louvre to 
 a royal scribe, called Sen-nepher. who was a son-in-law to the 
 king. The inscription concludes with, “ He was devoted to 
 the worship of Senefru, Khufu, Ra-men-ka, Usskaff, Ka- 
 kau, and Ra-nefer-ef." These are kings of the 4th and 5th 
 dynasties, and as the whole of these kings are mentioned as 
 objects of worship, Sen-nefer must have lived after the last 
 mentioned king, Ra-nefer-ef. 
 
 There is an inscription on the tomb of Ata, near the 
 Great Pyramid at Jeezeh (which Dr. Birch has most courte¬ 
 ously interpreted for me), who was “ the great superintend¬ 
 ent of the diversion of his lord, the Pharaoh, by good sing¬ 
 ing.” Ata is shown seated at a table on which are a number 
 of objects, and underneath are signs which read : “ Thousands 
 of loaves, beer, wine, and clothes ; ” and these are supposed to 
 mean sepulchral offerings. The writing tells us, that “ Ata 
 was prophet of the Goddess Hathor, in the Ra-set Pyramid, 
 and prophet of the kings Ra- Usen, Ra-nefer-ef, and Ra- 
 Sahu .” Although Anubis, to whom “ Ata was devout,” had 
 given him “ a very good old age,” yet it is not probable that 
 it means he filled the priestly office to each of these kings 
 (as it is hardly likely that he would live through four kings’ 
 reigns); but rather that he was a worshipper of the same, 
 similar to the instance given above. The reference to his 
 filling the office of prophet, or priest, “ to the Goddess 
 Hathor, in the Ra-set Pyramid,” is the same as found on 
 several monuments, where the defunct is stated to have been 
 “ priest of the Kings’ Pyramid.” This would seem to show 
 that there were regular religious observances in the various 
 Royal Pyramids, which would doubtless be kept up after the 
 depositing of the royal mummy in the Secret Chamber ; and, 
 
144 Egypt: The Land of Wonders. 
 
 most probably continued till the time they were finally closed 
 up. 
 
 The first instance (that I can trace) where divinity is 
 directly claimed by living kings, is by Usertesen I. (12th dyn.). 
 On the obelisk still standing at Heliopolis (reared by that 
 king) he is entitled : “ Ever-living, the golden Hor, the good 
 God , the Dispenser of Life for evermore.” There is a leather 
 roll in the Berlin Museum, inscribed with a record contain¬ 
 ing an account of the laying of the foundation of the great 
 Temple of the Sun at Heliopolis, in front of which the 
 obelisk was reared. It is translated by Ludwig Stern (see 
 “ R. P.,” XII., 53). It tells us that it was laid in the month 
 Athor (September-October), in the third year of His 
 Majesty’s reign. The king, on this august occasion, sat on 
 his throne, crowned, surrounded by his attendant councillors; 
 to whom he gave an address, in which he laid claim to be 
 created by the (God) Double Harmachis, and to be begotten 
 by that Deity. (Here we have proof that the ancient Gemini 
 worship was not quite extinct.) Amongst other statements, 
 in his address to his courtiers, Usertesen says :— 
 
 “ I am a King of his (the God) making, 
 a monarch long living—not (begotten) by a father. 
 
 When I was a mere child, not yet worshipped , 
 
 and when I was in the egg ; even then I was a superior 
 
 of the path of Anubis. 
 
 As an infant, not yet born, He anointed me as lord of men, 
 and created me chief of mortals. 
 
 Before I came from my mother’s womb, 
 
 He ordained that I should be placed in a palace. 
 
 He gave me the land, for I am its lord, 
 and I penetrated to the spirits, who are in the heavens.” 
 Here we have, full blown, immaculate conception ; deific 
 paternity ; human maternity, and consequent divine human 
 offspring; and special creation, all embodied in the person of 
 Usertesen, king of Egypt. In this, and following instances, 
 the lord of mankind does not come of humble parentage, 
 like the many Avaturs, or world-Saviours and Teachers, but 
 from the stock of Royalty. The inferences as to the origin 
 of the world’s saviours (which was changed from the kingly 
 to the purely sacerdotal caste), are too plain to be mistaken 
 
Egyptian King-Gods. 
 
 145 
 
 But this will be clearly delineated in what follows ; which is 
 an inscription at the base of the grand obelisk still standing 
 in the Temple of Karnak; erected by the celebrated Queen 
 Hatasu. She was the daughter of Thothmes /., and married 
 her brother Thothmes II., by whom she had a daughter who 
 became the wife of her uncle Thothmes III. These inces¬ 
 tuous marriages were the result of state policy; as the blood 
 royal was considered so holy that it must not be contaminated 
 with any that had not the direct deific life-flow in it. Her 
 Majesty speaks thus of herself:— 
 
 “ Like the Horus, the Mistress of Diadems; Mat-ha-ra , 
 Daughter of the Sun ; Hatasu , Consort of Ammon, living for 
 ever and ever; Daughter of Ammon, who dwells in his 
 heart; His only One, who hath been formed for Him ; 
 glorious Image of the universal Lord ; who has been created 
 by the Spirits of Heliopolis. He (Ammon) hath formed 
 her to bear his diadems, and (hath made her) the form of 
 forms, like the God of both horizons ; from the pure egg 
 which hath burst forth in glory; nursed by Isis; and 
 crowned by Ammon himself. His living image (or external 
 representation) is the Queen of the South and the North. 
 
 “ I have done this (erected a monument to Ammon) from a 
 heart full of love for my divine Father Ammon. I have 
 walked in the path in which He has led me from the be¬ 
 ginning ; and all my efforts are according to (the propelling 
 impulses of) His mighty Spirits.” 
 
 (The translator says of the following—“ The original baffles 
 translation; ” but, using the words, I supply the real mean¬ 
 ing 
 
 “My Majesty knoweth His (Ammon) might; and I have 
 acted according to His command. He hath directed me. Of 
 myself (the external ego) I know nothing; it is He who 
 gave the instructions for the regulations (connected with the 
 temple) it was not my wisdom, but His, that ordained them. 
 My heart was full of the intelligence of my Father (Ammon). 
 I have entered into His designs, and have not neglected the 
 business of the universal Lord.” (Compare this with Luke, ii., 
 49 : “ Wist ye not that I must be about my Father’s busi¬ 
 ness?”) “On the contrary, I have applied myself to it; 
 for I know that Thebes is a heaven upon earth. 
 
 u 
 
146 
 
 Egypt: The Land of Wonders. 
 
 “ He hath granted that I should be like Him, who 
 changeth not for ever. I have erected the two obelisks to 
 my Father Ammon, with the intent that my name shall 
 remain permanent for ever and ever in this temple. 
 
 “ The God, Ammon, the Lo>rd of Thrones, knows what is 
 within me ; and because of this He hath granted that I should 
 reign over Egypt and the Red Land. He hath given it (the 
 dominion) to her who is before Him. He knows that I, who 
 am His daughter, who exist in truth, and glorify Him, 
 make the offering to Him.” 
 
 It is unfortunate that the translators who decipher these 
 and similar class of inscriptions, are either ignorant of, or 
 ignore, the esoteric and astrological (not in the vulgar accep¬ 
 tation of this term) application : for, to the psychologist, 
 nothing is plainer or easier of comprehension. 
 
 The following, which is even still more remarkable, relates 
 to Amenoph III., the fourth king who succeeded Hatasu (see 
 above). It'was in his reign that the new so-called heretical 
 religion first made its appearance, evidently derived through 
 his mother, who was an Ethiopian (black) of royal extraction. 
 His son and successor, Amenoph IV., made the attempt to 
 institute it as the national religion ; but in this he failed, and 
 it was this that cost his son and successor the throne, and led 
 to the introduction of the Rameside family. I shall have 
 occasion to refer again to this great religious contention ; for 
 the then new heresy was but a revival of the oldest religion 
 in a somewhat new form. Whatever else, Amenoph III. was 
 one of the greatest of the old Egyptian kings. Amongst 
 other gigantic works, he built the Temple at Luxor, much of 
 which is buried in sand, and covered over by native houses ; 
 but which when removed will bring to view one of the finest 
 of temples. It is on the walls of this temple that the follow¬ 
 ing remarkable sculptures are portrayed, relating to the birth, 
 &c., of Amenoph III., which are on the inner wall of the 
 Sacred Shrine—the holy of holies; and which sculptured 
 scenes represent the incarnation; the annunciation ; the con¬ 
 ception, birth, and adoration of the divine man-child ( Amen - 
 oph III.), born from Mut-em-Va. The two latter syllables 
 mean—the alone, or only one ; and the whole title means, 
 the mother who gave birth to the Only One. 
 
Egyptian King-Gods. 
 
 147 
 
 The first scene shows Thoth, the great messenger, or 
 mouthpiece of the Heavenly Hierarchy, who announces the 
 coming birth to the Virgin Mother. 
 
 The second shows Kneph (the Breath, or Holy Ghost) and 
 Hathor, who each hold the crux-ansata to the mouth of the 
 Queen. This indicates the incarnation, or reception of life 
 from God; which is shewn by the expanding figure of Her 
 Majesty, 
 
 The third represents the Queen giving birth ; and the fourth 
 scene represents the adoration by three men in the presence 
 of the God Kneph. 
 
 This offspring is the representative of the Sun, and is born 
 from a virgin mother, who, like Ammon-Ra, was the product 
 of, and from, her own self; i.e., her own propagator. In this 
 ancient story, which was inscribed on the walls of the Sanc¬ 
 tuary of the Temple of Luxor, some 1500 years before Christ 
 (and which can be seen at the present time), is contained all 
 which the Christian fondly cherishes, and reverently believes, 
 as applying alone to his Saviour of the icorld: but here the 
 delineation of the Christian doctrine is too plain to be mista¬ 
 ken or ignored, even by the most dull. 
 
 The great Rameses II. was scarcely less noted in this 
 respect than Amenoph III. It would hardly have done for 
 so mighty a monarch as Rameses II. to be eclipsed by any 
 of his predecessors ; and as a consequence we find several 
 monuments which relate to his miraculous birth and parent¬ 
 age. 
 
 A not dissimilar series of scenes as those relating to the 
 birth, &c.j of Amenoph III., is sculptured on the walls of the 
 Sanctuary of the great Temple at Karnak (Thebes), which 
 apply also to this king, Rameses II. I have a photograph 
 (by M. Beato) of these sculptures, part of which is shown in 
 the illustration at the head of the chapter, and I now describe 
 them. 
 
 The top row of figures represents : first— Rameses as a 
 young child (not as a babe, for the figure is too large, and in¬ 
 dicates youth rather than babyhood), in the act of being 
 suckled by the great (Theban) Divine Mother, Mout. In the 
 centre is seated the great Divine Father, Ammon, who is 
 placing the crown on the head of Rameses, shown as a young 
 
148 
 
 Egypt: The Land of Wonders. 
 
 man kneeling in front of the deity. In a slab in front of 
 this group is Khons—the deific son of Ammon and Mout (the 
 three who form the Theban Trinity)—who takes part in whar 
 follows. The second shows Thoth, the Messenger of the 
 Gods; and the third shows the young king between the 
 deities Ra and Khons, the latter of whom is evidently de¬ 
 livering a speech. The fourth represents Thoth and Khons 
 in the act of crowning the king. The fifth shows the same 
 two deities anointing the king, which introduces him into the 
 sacerdotal as well as royal prerogatives. The two lower rows 
 represent a procession of the sacred arks, in one of which the 
 king is standing, which shews that he was the equal of the Gods. 
 
 On a tablet found at Kuban, in Nubia, there are scenes 
 sculptured, shewing this king in presence of the deities. Over 
 the deities there is inscribed—“ There was joy in heaven at 
 his birth. The Gods said : Our germ is in him. The God¬ 
 desses said : He has proceeded from us to accomplish the 
 reign of the Sun (upon earth). Ammon—the Great God 
 over all—says : I have formed him, that Truth may be en¬ 
 throned. The earth was made strong (at his birth), the hea¬ 
 vens are at rest, the company of the Gods enjoy peace at this 
 hour.” 
 
 The most remarkable monument, and which is much fuller 
 in detail in relation to this monarch, is a tablet erected be¬ 
 tween the two pillars of the first hall, in the great temple of 
 Abu-Simbel, in Nubia (a drawing of which is in my possession, 
 and which is translated by M. E. Naville—see “ R. P.,” XII., 
 81). A copy of the same is inscribed on the pylons of the 
 Temple of Medinet-Habu, at Thebes. The tablet is sur¬ 
 mounted by a deep cornice carved with six double ovals 
 containing the king's names. Underneath is the outspreading 
 wings issuing from the sun’s disc, with the uroeus serpent on 
 each side, crowned with the sun. On the top of the tablet 
 proper, two figures are shown : the one on the right is Ptah- 
 Totumen, who is here the paternal deity; for over this figure 
 is written, “ Said by Ptah-Totumen, with the high plumes, 
 who generates the Gods every day : I am thy father, I have 
 begotten thee like a God, to be king in my stead, &c. I have 
 given to thee all the lands which I have created; their rulers 
 bring to thee their tribute; thy fear is upon them, for they 
 
Egyptian King-Gods. 
 
 149 
 
 bring tlieir presents nnto thee; all the foreign nations are 
 brought together under thy feet, and they are thine for ever ” 
 (“ thy enemies are made thy footstool ”) ; “ and thy eyes are 
 fixed on their heads for ever.” 
 
 Will the reader compare this with (see Psalm ii.) “ I (the 
 Lord, Jehovah) have set my king upon my holy hill of Zion. 
 I will declare the decree (here the king is speaking) : The 
 Lord hath said unto me, Thou art my Son ; this day have I 
 begotten thee. (The Lord then says), Ask of me, and I will 
 give thee the heathen for thine inheritance, and the uttermost 
 parts of the earth for thy possession. Thou shalt break them 
 with a rod of iron; thou shalt dash them in pieces like a 
 potter’s vessel.” The verbiage is slightly different, but the 
 ideas are identical. 
 
 On the left side Rameses is shewn in the act of decapitating 
 some of the enemies, which (the) God had given into his 
 hands. Underneath these figures follows the long inscription 
 of thirty-seven lines, which contain the sayings of (the) God 
 to the King, and the answer of the King to (the) God. 
 
 The inscription is dated the 13th of Tybi (November 30), 
 in the 35th year of the King’s reign; and amongst his nume¬ 
 rous titles, he is styled “ the issue of Totumen (the Father- 
 God) ; the child of Queen Sekhet (the Mother-God) ; 
 Rameses, the beloved of Amen, ever-living.” The following 
 is given from the inscription :— 
 
 “ Thus speaks Ptah-Totumen, with the high plumes ; the 
 Father of the Gods, to his Son, ( Rameses ) who loves him ; the 
 first-born of his loins ; the God is young again (reproduced 
 in an earthly form).” (Compare with Psalm lxxix., 26 : “ He 
 shall cry unto me and say (i.e. 7 David) : Thou art my father, 
 my God. Also I will make him my first-born , higher than 
 the kings of the earth.”) “ I am thy father; as a God I 
 have begotten thee; all thy limbs (thy flesh) are divine. I 
 took the form of the Ram of Mendes, and went in unto thy 
 noble mother. I have fashioned thee to be the joy of my 
 person. Num (the great Mother-Goddess) and Ptah have 
 nourished thy childhood, they leap with joy when they see 
 thee, who art made after my likeness,—noble, great, and 
 exalted. 
 
 “ The Gods and Goddesses give me their praises, and exalt 
 
150 
 
 Egypt: The Land of Wonders. 
 
 thy beauties ; they celebrate thus : 4 Thou art our father who 
 hast caused us to be born ; thou hast made a God like unto 
 thyself, even the king, Rameses .’ 
 
 “ I have given to thee years by periods of thirty (a conven¬ 
 tional teimfor a great number. Jesus was about thirty when 
 he commenced his ministry); thou reignest in my stead, and 
 art set upon my throne. 
 
 “ Thy name is blessed for ever; the prosperous result of 
 thy victories is a great wonder; it was hoped for, but never 
 heard of since the time of the Gods : it w^as a hidden record 
 in the house of books since the time of Ra, until the reign of 
 thy living majesty,” (?’.e., the prophecy of his birth and his¬ 
 tory was recorded in ancient writings. Compare Psalm xl., 
 7 : “ Then said I, Lo, I come : in the volume of the Book it 
 is written of me ”). 
 
 Then the King replies : “ Thus speaks the divine King, 
 begotten of Ptah-Totumen, to his Father, (Totumen, who 
 appears before him): I am thy Son ; thou hast put me on thy 
 throne ; thou hast transmitted thy royal power to me; thou 
 hast made me after thy likeness, and wdiat thou hast created, 
 thou hast given unto me. 
 
 “ I have marked with thy name all inhabitants and foreign¬ 
 ers of the whole land; they are thine for ever; and thou hast 
 created them to be under the command of thy Son wdio is on 
 thy throne, the master of Gods and men, the lord w r ho cele¬ 
 brates the festivals of thirty years; like thyself, he (the king) 
 who wears the double sistrum—the son of the white crown— 
 the issue of the red diadem—the King of Egypt, Rameses , 
 beloved of Amen, living eternally.” 
 
 It will be seen that the names of the deities are different 
 from those used on the tablet in the Nubian temple, which is 
 quite understandable on the ground of the different local divi¬ 
 nities. But the name, Ptah-Totumen, wdiich is claimed as 
 the paternal deity on the Nubian inscription, really compre¬ 
 hends three, viz., Ptah, Thoth, and Ammon; and the 
 variation of names arises from their use in different localities, 
 and also as used in diverse ceremonials. But, it is clearly 
 seen that the same underlies both, viz., the divine as well as 
 human parentage, which entitled the earth-born king to claim 
 divine honours. 
 
Eg yptian King -Gods. 
 
 151 
 
 The above inscription, with its pictorial representations, 
 along with others of a similar character, throw light upon the 
 not dissimilar episodes in biblical records (see Exodus, xxxiii., 
 11) : “ And Jehovah spake unto Moses face to face, as a man 
 speaketh to his friend.” (Numbers, xiv., 14) : “ And Moses 
 said unto Jehovah, then the Egyptians shall hear; for they 
 have heard that thou art amongst this people, and that thou 
 Jehovah art seen face to face.” As the narrative tells us that 
 the Israelites went out from Egypt, it is easy to see the con¬ 
 nection ; and how they “ borrowed (this and other things 
 besides) jewels of silver, and jewels of gold, and raiment, 
 from the Egyptians.” In short, what had they that was not 
 “ borrowed from the Egyptians ? ” 
 
 Coming down the stream of time, in the last (Greek) 
 dynasty we find the idea of the conjunction of deific with 
 mortal life in full force. There is in the Boolak Museum a 
 large stone tablet in a perfect state of preservation, which was 
 discovered by Professor Lepsius, at San (in the the Delta), 
 known as the “ Decree of Canopus,” translated by Dr. Birch 
 (see “ R. P.,” VIII., 81). Its historic worth is beyond all 
 money value, on account of the light it sheds on astronomy, 
 the priesthood, and the special subject in hand. It is dated 
 the 17th Tybi (4th December), in the 9th year of Ptolemy 
 III., Euergetes /., b.c. 283. 
 
 The “ Decree,” was written by the Priest-Counsellors, Pre¬ 
 sidents, and Scribes of the Temple (probably at Memphis), 
 who had created a new and fifth order of priests, to be 
 specially devoted to the worship (and ceremonials connected 
 with the same) of Berenike, the daughter of the King, who 
 it appears had been associated with the King and Queen in 
 the government. Her death was sudden ; for it states— 
 “ And since a daughter has been born to King Ptolemaios , 
 the ever-living, beloved of Ptah, and to Berenike, the mis¬ 
 tress of both lands, the benevolent Gods, who was likewise 
 called Berenike, and proclaimed as Kuler; as it has happened 
 that this Goddess had already returned unexpectedly to 
 heaven in her virgin state suddenly,” &c., &c. 
 
 We might make allowance for the use of the term “ Gods ” 
 applied to the ruling monarchs as a piece of conventionalism 
 and flattery (which is not frequently objected to by others 
 
152 
 
 Egypt: The Land of Wonders. 
 
 besides royalty) ; but the value of this inscription turns upon 
 the minute details which are supplied in reference to the dei¬ 
 fication of the princess during her life (at the time she was 
 made a sharer of governmental prerogative); and also as to 
 her exaltation to the circle of the Gods in the heavens, which 
 took place “ on her re-union with the Gods.” The latter 
 sentence shows that the Egyptians believed in pre-existence, 
 especially of royal souls who were born of kings and queens. 
 “ As her re-union with the Gods occurred in the month of 
 Tybi, in the same month and same day wherein the daughter 
 of Ra entered into heaven, when he (Ra) called her ‘ the 
 eye of the Sun, and the uroeus serpent on its front by name ’; 
 and out of love to her ordered her feasts, and a procession to her 
 celebration in the chief temples, and in the sanctuaries of the 
 first rank, and in the month when the apotheosis (ceremony of 
 deification) of the Goddess originally occurred.” The decree 
 then appoints the time for the great annual festival, &c., to be 
 held in her name, and commands that— 
 
 “ There shall also be erected a statue of the Goddess, in 
 gold, studded with all precious stones, in the temples of the 
 first rank, and sanctuaries of the second rank through (the 
 land of Egypt), and the site thereof shall be the sanctuary 
 of the temple. A prophet, or one of the priests, is selected to 
 perform the great lustrations, and may carry it (the statue) 
 in his hands, so that all men adoring it may prostrate them¬ 
 selves to its honour, and it shall be called the Statue of 
 Berenike, the Queen of Virgins.” 
 
 This profoundly interesting inscription closes by a com¬ 
 mand that bread (on the occasion of the divine worship to this 
 Goddess) shall be specially prepared, which was to be given to 
 the priests’ wives, and stamped with “ The Bread of Bere¬ 
 nike.” Substitute other names , and, to this day, in the 
 Romish Christian Church is perpetuated precisely the same 
 ceremonials. The parallel (when the whole inscription is 
 read) is much too close to be ignored or explained away. I 
 hold that the Lord’s Table of the Christian and the Lord’s 
 Table (sometimes the Lady's or the Goddess’s Table) of the 
 Egyptians are precisely the same in meaning and actuality; 
 nothing changed but the names ; and that it is simply the past 
 brought forward. 
 
Egyptian King-Gods, 
 
 153 
 
 The Royal and Sacerdotal elements were closely allied 
 and inseparably connected from most ancient times, and no 
 stronger proof can be deduced of an Egyptian origin to 
 Christian politico-religious societary arrangements than the 
 patent fact of the presence of “ State Churches ” (now 
 doomed in Christendom), blit this will form the subject of the 
 following chapter. Many other instances could be given, 
 but the above are, I trust, sufficient to show that the divine 
 element—much or little as the case may be—that was sup¬ 
 posed to be attached to, and part of, earthly monarchs, was no 
 unmeaning thing or empty title with Egypt’s kings. To the 
 mass of their subjects Royalty was the outbirth of the Gods 
 in heaven, who thus manifested themselves in the persons of 
 their Kings and Rulers; and however preposterous and arro¬ 
 gant such assumptions and claims by Royalty appear in our 
 eyes, yet in its day it was a mighty power, and gave to its 
 possessor the right (if he chose to do so) to trample upon the 
 unfortunate people who abjectly owned the king’s sway and 
 thought “ the king could do no wrong.” Still, there is a limit 
 to human endurance, and the notices of conspiracies and re¬ 
 volts (sometimes successful); which ever and anon come to the 
 surface, show that in some instances, at least, the human 
 principle could not be outraged without protest and (at times) 
 reprisals. 
 
 v 
 
( J54 ) 
 
 X. 
 
 EGYPTIAN SACERDOTALISM. 
 
 T HE study of this ancient system involves problems that 
 are more easy to propound than solve. Kingcraft aim 
 Priestcraft—expressed in the most modern form by the 
 State and Church—have been ever associated from the earliest 
 times that History can trace. To have a King, as head of 
 the community or of the State, is a natural outcome, and is 
 only the expression of parental rights in a wider sense. In¬ 
 fancy is so utterly dependent upon the parent for its existence 
 and well-being, that instinctively it looks up to and accepts 
 the parental guidance and protection as its summum bon um. 
 Apply the same to national or tribal life, and the King 
 represents the guiding, controlling, and protective power; 
 for nations, like individuals, have their states of infancy, 
 adolescence and decay. It is by virtue of the infantile state 
 of humanity that Eulers and Kings occupy the position of 
 headship, which is simply copied from the physical organism, 
 of which the head is the summit and crown of the whole. 
 The head is the seat of intelligence, and Intelligence is the 
 power that rules all that is placed beneath the head in the 
 physical structure. Hence the King—in bygone ages—was 
 the recognised embodiment of the Intelligence as the ruling 
 power or principle. It was, and is, the mistaking of the per¬ 
 son for the principle, and the undue exaltation of the person, 
 by an abject ignorance, that allowed the kings of the past to 
 play such havoc with the rights, liberties, and even lives of 
 others who are foolishly (to this day) called their subjects. 
 All this is easy enough to trace ; for, given the state of the 
 people as to ihental development, so will be the status and 
 power of the king or ruler. In short, this kingly preroga¬ 
 tive arose and manifested itself as the external expression of 
 human weakness in the day of its mental and intellectual in¬ 
 fancy ; but, now that so many sections of humanity are out- 
 
Egyptian Sacerdotalism. 
 
 155 
 
 growing this state, it must needs find, and will have, another 
 mode of representation, in which the person will be subordi¬ 
 nate to the principle represented. Hence the day of kingship 
 —at least in its despotic form—is passing away ; and although 
 the name, office, and title may continue, yet the idea that 
 gave to Royalty its personal power is changing, and it is now 
 only a question of time, ere the true king as well as true 
 priest will be found to be within each human organism. 
 When a man can rule himself no external ruler will be re¬ 
 quired, inasmuch as he thinks and acts justly to himself and 
 to others, consequently he is his own king. 
 
 But Priestcraft! What is it, and whence came it ? The 
 apparition of the priest on the scenic drama of human life is 
 at once the promise and proof of the dual nature of man. If 
 human beings were nothing more than animals, born into the 
 world as the mere effect of the conjunction of the sexes, then 
 no priest would have ever been seen. Animals have the 
 leader of the herd, corresponding to the human king, but who 
 ever saw, or knew of, any form of animal corresponding to the 
 human priest? Man has a human as well as an animal 
 principle within him, and it is this human principle that is 
 spiritual,—unborn and undying. The animality of mankind 
 has been lived out and perfected in its degree ; it is now time 
 for the human principle to come to the fore. The Priest was 
 the promise of this. The heretofore feeble efforts of the im¬ 
 mortal spirit in man, struggling for acknowledgment while 
 enshrouded in its animal casement, giving faint gleams of a 
 future—beyond the present life—found its response in the rise 
 of the Sacerdotal Caste. In the past ages kings have ruled 
 the bodies, and priests have ruled the souls of men. Belief, at 
 all events, in a future state of existence, is irradicable in the 
 human mind, and has been so from the time that man became 
 a living soul, and it is this belief, with the concomitant desire 
 to obtain a certitude of the same, that afforded conditions for 
 the exercise of the sacerdotal functions. Hence what the 
 king was to the one, the priest was to the other. 
 
 The secret spring is found in the lust of domination, which 
 seeks to control the bodies and souls of others, and history 
 has proved that those who have obtained possession of this 
 power will not yield it up without a struggle. To uphold 
 
156 
 
 Egypt: The Land of Wonders . 
 
 this, they who were in possession have perpetrated the 
 grossest frauds, as witness the attempt of the ancient kings 
 of Egypt to impose upon the simple credulity of their sub¬ 
 jects by pretending to claim a Divine parentage ; and that they 
 were successful in the fraud is abundantly proved by existing 
 monuments. 
 
 Not a whit less presumptuous is the priestly pretended 
 claims to rule the destinies of the souls of men; and it is re¬ 
 served for the most modern sacerdotal caste, viz., that of the 
 Christian culte , to put forth the audacious claim, that to it is 
 committed the power of the key to open or shut the gates 
 of heaven;— vide , the claim of the Romish section of the 
 Christian Church. I have not met with one single instance 
 in the Egyptian priesthood, in which such a demand upon 
 human credulity was ever made. Revolts against the kingly 
 power there were many, but there are no records of revolts 
 against the priests : the decadence of their power was due to 
 other causes than insurrections. Religious dissensions were 
 rife, but these were fostered chiefly by the kings for their 
 own purposes, and turned rather on local idiosyncrasies than 
 on theological differences of opinion. It was a struggle for 
 civic or provincial supremacy; or the contention between 
 the Southern and Northern dynasties, that tinctured the so- 
 called religious quarrels of ancient Egypt, and certainly not 
 against the usurpation of despotic power by the priesthood. 
 As a proof of this, I find nothing in the religious history of 
 Egypt that bears a parallel to the great revolution of the 
 sixteenth century, which was—as far as it went—a success¬ 
 ful revolt against Christian sacerdotal despotism. It was 
 this, and not so much theological beliefs, that cost the Priest- 
 King of Rome the half of his kingdom ; and it was the asser¬ 
 tion of individual right to exercise its own prerogative in 
 matters of faith or belief, that rose against the arrogant claim 
 of the priestly caste, which assumed the title of The Church, 
 to dominate over the minds of men. 
 
 To the credit of the Egyptian priesthood, be it said, there 
 are no records tabulating the slaughtering and torture of 
 people for not believing the dogmas of the Church, as pro¬ 
 pounded by ecclesiastics. No Smithfield fires ; no Inquisi¬ 
 torial dungeons, with their instruments of physical torture ; 
 
Egyptian Sacerdotalism. 
 
 157 
 
 no Albigensian or Waldensian exterminations ; no St. Bar¬ 
 tholomew’s massacres are found enrolled in the annals of the 
 ancient Egyptian Church. It was the military, not the 
 sacerdotal, power that carried fire and the sword into neigh¬ 
 bouring countries, as a matter of Statecraft, in order to obtain 
 wealth by robbing them of their precious metals, products, 
 and, worse than all, their inhabitants. Then, as now, the 
 consciences (if they had any) of the successful king-marauders 
 were salved over by bequests to the temples and increase of 
 their servitors. Ill-gotten gains were even in those times 
 sanctified by grateful (!) offerings to the God who happened 
 to be the Deity of the royal conqueror. 
 
 So far as I can trace, it seems to me that what is good in 
 the Christian ecclesiasticisms is undoubtedly traceable to an 
 Egyptian origin; while the darker parts, as mentioned above, 
 are not to be found there. 
 
 It is interesting to note the rise and decline, the ebb and 
 flow, of the Egyptian religious life in its long continuous 
 history. So long as certain royal dynasties held rule who 
 were favourable to the religious calte of the day, and under 
 whom the sacerdotal caste found patronage and protection, 
 the priests enjoyed the fat of the land, and the Temple 
 services were conducted with regularity and pomp; but at 
 other times (if attendance at the House of God be the guage 
 of true religion), the spirit of faith in ecclesiastical pretensions 
 was well nigh extinct; for the temples were deserted and 
 actually fallen into ruins, and the services of religion neglected. 
 
 This fact comes out very clearly. There were three of 
 these great religious apostacies. The first commenced with 
 the extinction of the 6th dynasty, and lasted to the 11th and 
 12th dynasties. The second commenced with the downfall 
 of the 12th, and continued over some one thousand years, 
 until the rise of the powerful monarchy of the 18th dynasty. 
 Under the sway of this and the following one Egypt rose to 
 the highest pitch of her grandeur, and an impetus was given 
 to the arts, sciences, and religion, which arrived at its zenith 
 under Rameses III. After his death, these gradually de¬ 
 clined, and the magnificent Temple edifices again fell into 
 ruinous decay. This was the third. The religious element 
 was once more galvanised into some show of active life under 
 
158 
 
 Egypt: The Land of Wonders. 
 
 tlie last Greek dynasty, at the extinction of which it fell, 
 never more to rise under its ancient form. The last vestige 
 of the old religion was swept away by the Edict of the 
 Roman Emperor Theodosius ; and in course of two or three 
 hundred years, during which the temples were deserted, the 
 Maliommedan conqueror swept through the land, and the 
 Crescent has maintained its sway for eleven hundred long 
 years; and at the present time nought but the ruins of 
 religious structures remain to tell the tale of a once almost 
 omnipotent Monarchy and Hierarchy, which exhibit an intel¬ 
 lectual power that still excites the wonder—if not admiration 
 —of all students of this stupendous system of the past. 
 
 What these resuscitations meant to the Sacerdotal Caste 
 will be seen in what follows. Its greatest power was during 
 the Rameside period, when the lavish expenditure by these 
 kings upon the temple buildings, and the enormous increase 
 of priests, gave a status and dignity to the Sacerdotal Caste 
 which it did not possess before or after. But as a result of 
 this policy there followed the national impoverishment, from 
 which the country only fitfully recovered. As a matter of 
 fact, history proves that the poverty, at least of all civilized 
 countries, is in exact ratio to the number of its ecclesiastics, 
 who, instead of being workers, are the drones who thrive at 
 the expense of the national life and vitality. It was not un¬ 
 til the wealth, absorbed by the useless monastic institutions, 
 
 ' V ' 
 
 was abstracted by the Governments, their numbers reduced, 
 and monkeries and nunneries broken up, that Great Britain, 
 France, and now Italy, had the opportunity of developing the 
 industry of these various countries, which has yielded con¬ 
 ditions of comfort, and for intellectual development, that 
 never w’ere nor could be possible while groaning under the 
 intolerable burden of ecclesiastical supremacy. 
 
 In another aspect, the Egyptian Priesthood contrasts more 
 favourably with their Christian successors. The latter lived 
 for themselves alone, while the former took a more or less 
 active interest in the affairs of the nation, as will be shown in 
 what follows. There is no such thing as unmixed evil in the 
 world ; and this is exemplified even in the severance of the 
 Clergy from industrial occupations. It was this that gave 
 the Egyptian Priesthood the opportunity for study, and for 
 
Egyptian Sacerdotalism . 
 
 159 
 
 the development of their intellectual powers ; and how they 
 utilised it, is proved by the still existing records; for they 
 elaborated and concreted a system of thought and life, which 
 is as powerful now as at the time they inaugurated it. It 
 still holds Christendom in its tenacious grasp ; and the mythi¬ 
 cal narrative of the bondage of the Israelites, and their 
 miraculous escape and exodus from Egyptian servitude, is a 
 true prophetical picture of the present state of humanity, 
 which is yearning to be delivered from slavish subjection to 
 ecclesiastical puerilities, and to enjoy the liberty of freedom 
 for the exercise of an enlightened rational faculty. 
 
 Prophecy, as the gift of foretelling future events, was un¬ 
 doubtedly the prerogative of some of ancient Egypt’s sons. 
 The Designer and Architect of the Great Pyramid of Jeezeh, 
 embodied both astronomical and astrological prophecy in 
 almost imperishable stone, as well as the physical sciences. 
 And so likewise the writer of the Hebrew, alias Egypto- 
 Arabic, story embodied in language (possibly unknown to 
 himself), that which is finding its literal fulfilment in the 
 mental world of our own day. 
 
 It is such facts as these that redeem Egyptian Hierosophy 
 from a too sweeping condemnation, and ’twere folly indeed to 
 relegate that stupendous system to no other basis than super¬ 
 stition and idle speculations wrought out for the personal 
 interests of a privileged caste. 
 
 From what follows it will be seen that light and darkness, 
 knowledge and ignorance, good and evil, life and death, co¬ 
 existent in our world in mystic fellowship, were subjects of 
 profound interest to the Egyptian Hierophants. They per¬ 
 sonified the apparent struggle for supremacy between the two 
 contending principles and factors in human existence ; and to 
 them is due the prophetical insight, which foreshadowed the 
 ultimate triumph of the good and the true over the evil and 
 the false. It is this that forms the woof and warp of Egyptian 
 theology, and indelibly fixes Egypt’s place in universal his¬ 
 tory. Hence, also, it is that to the archaeologist, the savant , 
 and not less to the theologian, the study of the remains of 
 ancient Egypt has a fascination that is irresistible. Isolated 
 by natural barriers of mountains and desert from neighbour¬ 
 ing peoples, and blessed by climatic conditions that were 
 
160 
 
 Egypt: The Land of Wonders. 
 
 suitable for scientific researches—especially in astronomy— 
 and more than all by its wonderful River, the source and stay 
 of its life, Egypt is unique. That which was at once her 
 glory and shame, her strength and weakness, her exaltation 
 and degradation, presents a problem for solution that taxes 
 the power of the modern scientist as well as theologian. 
 
 To the Egyptian Hierophant is due the credit of discovery 
 of the Law of Representatives; of which Symbolism was the 
 mode of expression by writing, pictorial delineation, and 
 images. By no other method could they teach interior or 
 spiritual truths; and Symbolism, or the art of delineating in 
 form the action of the life flow from spirit to nature—in 
 which realm it becomes fixed and solidified—was to them the 
 Science of Sciences ; and it was their knowledge of this which 
 gave tone to the deep religious element which runs through 
 all their worship and life. This was the ground of their 
 glory, and strength, and wisdom ; but when it became allied 
 with sacerdotalism, its beauty was lost in amass of corruption, 
 and ultimately proved its decay, ruin, and death. In support 
 of this I shall now adduce illustrations and examples from 
 existing monumental records, which will tell their own tale. 
 
 There are no monumental or documentary evidences of the 
 origin of sacerdotalism. The most ancient monuments dating 
 from the Pyramid age of the 4th dynasty, depict the priest 
 with prerogatives that continued down to the extinction of 
 the Empire. It then appears in full force, and must have 
 existed from times which antedated the monarchy for we find 
 priests attached to the worship of the mythical God-kings, 
 which tradition assigned to the government of the country 
 before the advent of mortal kings, in the person of Menes , 
 the first of his race. This proves the great antiquity of the 
 priest caste. 
 
 The worship of the Gods in triad form dates from the 
 earliest age, and triadation became formulated during the 
 Pyramid period, by the establishment of the Osiric system ; 
 i.c., the recognition and worship of Osiris, Isis, and Horus, 
 as the manifested Deity, and which continued to the end. 
 During the course of time many other Divine Triads com¬ 
 peted for supremacy with this ancient one ; but they were 
 one and all mere changes of names, the underlying prin- 
 
Egyptian Sacerdotalism. 
 
 161 
 
 ciples being the same all through. The first temples, of 
 which there is any record, were built near the Pyramids, and 
 dedicated to the worship of Osiris, Isis, and Horus. As there 
 was from the first a Head of the State, in the person of the 
 King, so there was a corresponding Head of the Church, in 
 the person of the High Priest, or Supreme Pontiff. Hero¬ 
 dotus relates that on his visit to what he calls the Temple of 
 Vulcan (really of Ptah), at Memphis, in the time of the 
 Persian dynasty, about 420 b.c., he was conducted into the 
 interior of a spacious edifice, in which he saw 345 wooden 
 statues representing High Priests in one unbroken line, each 
 the son of his own father. Taking about 33 years as a 
 generation, he found they carried back the office over eleven 
 thousand years. We may doubt the correctness of such a 
 history, and question the truth of such a genealogical record; 
 as we have abundant evidence in the genealogical history of 
 the Roman Pontiffs, that when a purpose is to be attained, 
 priests are not above using fraudulent means to supply what 
 history has not given. So in the instance narrated by Hero¬ 
 dotus ; more than grave doubts arise as to the genuineness 
 of the priestly representations : nevertheless, as shown by 
 many of the monuments, the ecclesiastics were very careful to 
 record their own genealogy, and on some of them many geu- 
 rations are traced. 
 
 The Father of History (Herodotus) testifies to the generally 
 good-living qualities of the Egyptian Priesthood of his day. 
 He says : “ The priests wear linen only, and shoes of byblus. 
 They wash themselves in cold water twice every day and 
 twice every night, and, in a word, they use a number of 
 ceremonies. They do not spend any of their private pro¬ 
 perty, but sacred food is cooked for them, and a great 
 quantity of beef and geese is allowed each of them every 
 day; and wine from the grape is given them, but they may 
 not taste of fish A The service of each God is performed, 
 not by one, but by many priests, of whom one is the Chief 
 Priest, and when any one of these die, his son is put in his 
 place.” Although the value of this testimony is negative, 
 yet he makes no mention of any tiling approaching to im- 
 
 * The sun entered the sign Pisces (the Fishes) about 272 b.c., and this may pro¬ 
 bably account for this prohibition. 
 
 W 
 
1(32 
 
 Egypt: The Land of Wonders . 
 
 morality or the like. But as we know lie was initiated into 
 the mysteries—about which he maintains a discreet silence— 
 if there had been anything of a questionable character amongst 
 them, he would not have hesitated to notify the same. 
 
 Clement of Alexandria, a Christian Father, who wrote 
 about 230 a.d., bears a more direct testimony ; and living in 
 Egypt, with abundant opportunity for observation, it is all the 
 more valuable. He speaks favourably of the priesthood, and 
 although a Christian himself, yet he acknowledges and quotes 
 their system of Symbolism as a precedent for his own. In 
 his Miscellanies there is a chapter headed : “ Divine things 
 wrapped up in Symbols, both in the Sacred and Heathen 
 W riters.” In it he says : “ Wherefore, in accordance witli 
 the method of concealment , the truly Sacred Word, truly 
 divine and most necessary for us, deposited in the shrines of 
 truth, was by the Egyptians indicated by what were called 
 amongst them Adyta, and by the Hebrews the Veil • and it 
 was only they who were consecrated who were allowed to 
 have access to them. The Egyptians did not entrust the 
 mysteries they possessed to all and sundry ; nor did they 
 divulge their knowledge of divine things to the profane ; but 
 only to those who were destined to ascend the throne, and to 
 those of the priests who were judged the worthiest, from their 
 nurture, culture and birth.” 
 
 The above is fully confirmed by the monuments, in regard 
 to the Priesthood and Royalty, for the sculptured scenes on 
 many of the temple walls are full of the portrayal of the 
 initiation rites and ceremonies prior to the coronation of the 
 kings ; and also with scenes which can only be understood 
 by those who have some knowledge of what is meant by 
 initiation into the mysteries of religion. The above Christian 
 Father does not scruple to give the palm of wisdom to the 
 Egyptian Hierophants, for he says : “ The best of philoso¬ 
 phers (of his day) have appropriated their tenets from the 
 Egyptians.” 
 
 The value of such '-a testimony from one of the early 
 Christian priests, who evidently wrote without bias, cannot be 
 over-estimated, for it clearly proves what I am endeavouring 
 to elucidate; viz., that Christianism and Osirianism are one 
 and the same, the later form using Greek names and Pales- 
 
Egyptian Sacerdotalism . 
 
 1G3 
 
 tine localities for the Egyptian formula. The following I 
 quote from his writing, in the same work, which is valuable 
 for the light it throws upon what is so generally either un¬ 
 known or misunderstood. He says :— 
 
 “ The Egyptians pursue a philosophy of their own. This 
 is shown by their sacred ceremonial. For first advances the 
 Singer, bearing some one of the symbols of music. For they 
 say that he must learn two of the books of Hermes, the one 
 of which contains the hymns of the Gods, the second for the 
 regulations of the King’s life. And after the Singer advances 
 the Astrologer (the Horoscoper of the monuments) with a 
 horologe in his hand, and a palm, the symbols of Astrology. 
 (It is now seen where the biblical palm comes from.) He 
 must have the astrological books of Hermes, which are four 
 in number, always in his mouth. Of these, one is about the 
 order of the fixed stars that are visible, and another about 
 the conjunctions and luminous appearances of the sun and 
 moon; and the rest respecting their risings. Next in order 
 advances the Sacred Scribe, with wings on his head, and in 
 his hand a book and rule, in which were writing ink and the 
 reed with which they wrote. And he must be acquainted 
 with what are called hieroglyphics, and know about cosmo¬ 
 graphy and geography, the position of the sun and moon, and 
 about the five planets ; and also the description of Egypt, 
 and the chart of the Nile ; and the equipment of the priests 
 and of the places consecrated to them, and about the measures 
 and the things in use in the sacred rites. Then the Stole- 
 keeper follows those previously mentioned, with the cubit of 
 justice and the cup for the libations. He is acquainted with 
 all points called Psedentic (relating to the training of neophytes), 
 and Moschopatic (relating to the sacrifices). There are also 
 ten books which relate to the honour paid by them to their 
 Gods, and containing the Egyptian worship ; as that relating 
 to sacrifices, first fruits, hymns, prayers, processions, festivals, 
 and the like. And behind all walks the Prophet, with the 
 water-vase carried openly in his arms; who is followed by 
 those who carry the issue of the loaves. (Here we have the 
 origin of the Christian bread and wine of the Lord’s Table.) 
 He (the Prophet), as being the Governor of the Temple, 
 learns the ten books called Hieratic; and they contain all 
 
Egypt : The Land of Wonders . 
 
 164 
 
 about the Laws, and the Gods, and the whole of the train¬ 
 ing of the Priests. The prophet is, among the Egyptians, 
 also over the distribution of the revenues. There are then 
 forty-two books of Hermes indispensably necessary ; of which 
 the six-and-thirty containing the whole philosophy of the 
 Egyptians are learned by the forementioned personages ; and 
 the other six, which are medical, by the Pastophori (image- 
 bearers), treat of the structure of the body, and of diseases, 
 and instruments, and medicines, and about the eyes, and the 
 last about women. Such, in brief, are the customs of the 
 Egyptians/’ 
 
 The above interesting excerpt gives information respecting 
 the sacerdotal usages, and sacred writings, which are so fre¬ 
 quently referred to in the ancient monuments and records. 
 The forty-two Hermetic Books were undoubtedly the origin 
 of the Jewish and Christian Scriptures, which fact is tacitly 
 admitted by this early Christian author. His more than 
 favourable references to the Gnostics, and the inferential 
 elucidations of their philosophy which abound in his writings, 
 demonstrate that the esoteric, or underlying, principles were 
 identical in both systems. By the position of the Prophet 
 in the ceremonial processions, we see that he ranked the highest 
 in the sacerdotal caste. The Order of Prophets was com¬ 
 posed of trained and well-educated men, who w~ere the 
 custodians and conservators of the secret mysteries, and 
 teachers of the divine and spiritual truths. The archives of 
 the Temples, Palaces, and Colleges, have been despoiled of 
 their precious records, and nothing but the monuments, and 
 papyri which are found in buried tombs, remain as fragments 
 that inferentially reveal an amount of spiritual knowledge, 
 which we are only just now beginning to discover and utilise. 
 Who can say that the secret and jealously-guarded archives 
 of the Vatican in Rome, do not contain more or less 
 mutilated copies of these ancient Hermetic Books ? We 
 shall see what time evolves in regard to this. I hold, that 
 the Bible—with its Old and New Testaments (testimonies)— 
 is neither more nor less than a revised form of portions of 
 these Hermetic writings, and which, at the time of its publi¬ 
 cation, was intended for the use and guidance of the clerics 
 of that day, in their teachings to the laity. In short, it was 
 
Egyptian Sacerdotalism. 
 
 165 
 
 the past brought forward. Luther and his co-adjutors wrested 
 the exclusive possession of the Scriptures from the hands of 
 the priesthood, and what he did for part must be done by 
 others, who will successfully wrest the remaining portions, 
 and make them common property. 
 
 Royalty and Sacerdotalism, or Church and State, were 
 deeply intertwined in old Egypt. The King himself, before 
 he could be crowned, had to pass through the curriculum of 
 Sacerdotalism ; and as princes, they were generally of some 
 one or other order of priesthood ; and what is more, queens and 
 princesses enjoyed an equality of dignity in this respect, 
 instances of which will be given. 
 
 It was reserved for the Christian Hierarchy to rob woman 
 of this equality, and to refuse her the exercise of sacerdotal 
 rites, which she undoubtedly possessed from ancient times 
 under the Egyptian system. There are several cases of 
 suitors for the hands of princesses, who sought the alliance 
 for the coveted possession of the status and emoluments which 
 were theirs by birth-right. By this the successful candidates 
 were made joint heirs of the privileges which were the dowry 
 of royal daughters. The vows of perpetual virginity, and 
 the pernicious requirement of celibacy, were Christian inno¬ 
 vations, and found no place in the older system. The 
 maternal function was much revered, and, in all or nearly all 
 cases, the sacerdotal titles of the mother are specified on the 
 monumental and other records. 
 
 Another proof of the Egyptian origin of our Scriptures is 
 the frequent mention of Scribes. It was they who were em¬ 
 ployed (by virtue of their priestly office) to write out and 
 record all that pertained to the Temple services and religious 
 history of the nation. These were the Sacred Scribes, who 
 were a distinct order from Royal or Civic Scribes. Though 
 not the highest, it was one of the most honourable offices 
 held by the sacerdotal caste. We here see how the term 
 u clerk,” given to the clergy of the Anglican Church, came 
 to be used. A clerk is a writer, and a writer is a scribe, so 
 that a “ clerk in holy orders” is a continuation of the Sacred 
 Scribe, and the Secular Clerk is one with the Civil Scribe. 
 The inference is obvious. 
 
 The Great Thoth himself, as the Messenger of the Gods, 
 
16G 
 
 Egypt: The Land of Wonders. 
 
 and the revealer of divine truths, is the Great Scribe, and he 
 is generally represented with the instruments which indicate 
 that he was considered the Divine Scribe and Recorder. 
 
 There appears to have been four Orders of Prophets as 
 well as of Priests, but, by the loss of the Hermetic writings, 
 it is difficult to know in what the difference consisted. In 
 the Decree of Canopus, inscribed on a monument dating 238 
 b.c., which is the record of a synod in the times of the 
 Ptulomies, it states that there were four Orders of Priests, and 
 that these had existed from ancient times. The result of the 
 Synod was the establishment of a Fifth Order, which was to 
 take precedence of the others, and that they were to have the 
 title of Prophet in addition to their other priestly titles. But 
 it is quite clear, from the monuments, that there were many 
 ramifications of the priestly Orders, for we find not only 
 Priests of Pyramids; of Kings; and of the Gods; but 
 Divine Fathers (from whence comes the Romish “ Father ”) ; 
 Assistants, Priests of Apis, Sams (who were the chief officials 
 in the funerals of royal and high functionaries) ; Anointers ; 
 Initiators ; Teachers and Expounders of the Scriptures; as 
 well as Priestesses. Choir Masters and Mistresses; Lady 
 Superiors; and other Orders whose specific functions are 
 unknown. I came across one who was “ Priest of the Sun ” 
 in the reign of Psametic , about GOO b.c. Last, but not least, 
 were the Horoscopers (the Astrologers of Clement) who had 
 apartments and instruments in the Temples. The Kings 
 invariably applied to these before undertaking any State 
 enterprises, and the result of these consultations form the 
 subject of many of the sculptures on the temple walls. They 
 were consulted by the laity, as well as by clerics, in reference 
 to all mundane affairs. Herodotus writes thus: “ Each 
 month and day is assigned to some particular God, and 
 according to the day on which each person is born, they (the 
 Priest-Horoscopers) determine what will befall him, how he 
 will die, and what kind of person he will be.’’ (Euterpe I L, 82.) 
 
 In addition to all these, and others not specified, there 
 were the Oracles attached to the various Temples. Herodotus 
 speaks of these, but does not say how they were worked : 
 but from incidental references on monuments dating from the 
 19th dynasty, and the title given to some priests, “ Auditor 
 
Egyptian Sacerdotalism. 
 
 167 
 
 (or hearer) of the Spirits,” we can understand how the 
 Oracles were manipulated. 
 
 A case in point is that of the Priest of Khons, at Thebes, 
 who was chief of the Oracle m that city, and who performed 
 the miraculous cure on the possessed princess (which was 
 noticed in a prior chapter), in the time of Rameses , of the 
 20th dynasty. In Spiritualistic parlance, the oracle chamber 
 was the seance room, and the speaker, either male or female, 
 was simply the medium in a state of trance. The priest in 
 charge was the Hearer, or Recorder, and then gave out the 
 utterances of the God, or the spirits who spoke through the 
 lips of the entranced medium. 
 
 It is not without interest that we can trace, from the 
 monumental records, the ebb and flow of religion in ancient 
 Egypt, i.e., from a sacerdotal point of view. There were 
 times when the Services were neglected and abandoned alto¬ 
 gether, and the temples fell into decay and ruins. The archives 
 were destroyed and their contents dispersed; the images and 
 statues removed and carried away into other countries, only 
 some of which were recovered and brought back by the 
 Persian and Greek kings. With the abandonment of the Tem¬ 
 ple Services, the diminution in number and emoluments of 
 the priests set in; until the reaction came, fostered by 
 powerful kings. 
 
 We have seen that the first great increase of temples was 
 inaugurated by the kings of the 12th dynasty, as there is 
 actual record of the building of the great Temple of Ptah, at 
 Memphis, by Usertesen and also of the Temple of Karnak, 
 at Thebes. The later kings of this pow.rful dynasty 
 seem to have had other employments than temple building, 
 for the sudden close of this dynasty, in the person of 
 Amenemha IV., tells the tale of some catastrophe which 
 paralyzed Egypt for somewhere near one thousand years. 
 There is no recorded history that gives any satisfactory 
 account for this strange silence, for even the tombs are silent, 
 and no monument of any description throws light upon this 
 long Egyptian darkness in reference to this period of her 
 history. Not until the rise of Aahmes, the first king of the 
 18th dynasty, does the curtain lift, and from that time the 
 sun of prosperity shone with more or less brilliancy, through 
 
168 
 
 Egypt: The Land of Wonders. 
 
 the whole of the period of the 18th, 19th and 20th 
 dynasties. It culminated under the sway of Rameses III. 
 (1st king of the 20th). After him the decline set in, which 
 continued for another long period, with only fitful signs of 
 vigour, until the establishment of the Ptolemaic dynasty. 
 The Thothmeses, Amenophs, the earlier Rameseses, had 
 recommenced the building of temples in a style of imposing 
 grandeur, but it was the third Rameses (of whom more will 
 be said) that commenced the work of restoration of the old 
 edifices which were in ruins. It was during the long inter¬ 
 regnum referred to above, that the great religious declension 
 took place. It was chiefly in the South, and in the neigh¬ 
 bourhood of Thebes, their capital, and at Abydus, that 
 the kings of the 18th dynasty expended their greatest efforts 
 in the building of temples and the endowments of the same. 
 There can be no question that the chiefs of the Rameside 
 family were secretly Osirian in their proclivities, although 
 State policy caused them to support and acknowledge the 
 Theban Deities, Ammon, Mout, and Khons. 
 
 The lavish expenditure of the national wealth on the 
 temple buildings, and the enormous taxation imposed for the 
 support of such a large number of ecclesiastics as was required 
 for their services, impoverished the country and produced an 
 exhaustion that made Egypt an easy prey to the Ethiopian 
 (black) and foreign races which overran and conquered the 
 land. Now and again some enterprising and warrior king 
 arose, who pushed his conquests into the neighbouring coun¬ 
 tries for the purpose of replenishing the empty national ex¬ 
 chequer, but these were the exception and not the rule. 
 After the great and continuous decline which commenced at 
 the death of Rameses III., the star of Egypt never rose far 
 above the horizon. It set after the death of Cleopatra , and 
 time will show if it can or will rise again. The second 
 great religious declension lasted from the above period down 
 to the Ptolemaic dynasty, who once more revived the religious 
 fervour of the people, and again the work of restoration of 
 the old, and the building of new, temples continued for some 
 300 years. Then came another catastrophe—most probably 
 induced by the indifference of the Roman Emperors—which 
 by a stroke of the pen by Theodosius, in the fourth century 
 
Egyptian Sacerdotalism. 
 
 169 
 
 of our era, caused the abolition of what remained of the 
 Egyptian religion, and once more the temples were deserted, 
 and fell into decay and ruins, never more to be restored. I 
 think this is explanatory of the half-cut granite blocks at 
 Syene, and the unfinished columns in the Temple at Philas, as 
 well as the beautiful half-completed temple on the same 
 island. 
 
 Such in brief, condensed into a few lines, is the religious 
 history of Egypt. The lessons are easy to draw. Under 
 the auspices of powerful monarchs, who developed the 
 military prowess of the people, and who at the same time 
 were patrons of the arts, sciences, and literature, combined 
 with a deep (what we are compelled to admit was) religious 
 fervour, the sacerdotal element was developed to proportions 
 that still excite our wonder if not admiration. It comprised 
 within its domain the most powerful intellects, and best men 
 of the age. It was they who originated and formulated the 
 highest and grandest science attainable by mortal man, and 
 that is best known as Symbolism. So long as they kept to 
 this as a science they flourished, but when the spirituality 
 became concreted, and statues, images, and even living 
 animal forms were introduced, it became Sacerdotalism, from 
 which the spirit and the life-giving power to elevate the souls 
 and intellects of men fled ; and which resulted in the enslave¬ 
 ment of the minds of the people, the effect of which is trace¬ 
 able in our own day. With spirituality and intellectuality 
 gone, a degrading superstition came in, and the temple ser¬ 
 vices became, in after years, the scenes of bacchanalian rites 
 which I forbear to specify. 
 
 W hat flickering light remained in Egypt’s star was removed 
 to the then rising star of Christianity, whose seat was in 
 Home, and history tells only too truly how the light from 
 that centre faded until, during what is known as the dark 
 ages of Christendom, it became well nigh extinguished. 
 
 But, as eagerly as the rising of Sirius—the brightest star 
 in the heavens—was watched and waited for in ancient 
 Egypt, seeing that its appearance was the herald of their 
 life-giving annual inundation of its river : even so, the 
 watchers have noted the appearance of another and brighter 
 Star in the mental and spiritual horizon, and that Star heralds 
 
 x 
 
170 
 
 Egypt'. The Land of Wonders. 
 
 the coming of brighter intellectuality, a purer morality, and 
 a higher spiritual power and life, than as yet has been 
 developed upon this earth. He who hath eyes to see, and 
 heart to understand, will know the truth of what I utter. 
 The Old is passing away, and the New is silently, but 
 gradually and surely, permeating humanity, which must take 
 form in an order of social life diverse from all that has pre¬ 
 ceded. See the reports of any or all ecclesiastical synods, 
 and it will be found that a wail—like that from the old 
 Egyptian priesthood in the times of declension—comes forth, 
 deploring the absence of religious faith and fervour, marked 
 by the neglect of ecclesiastical ordinances, and the indifference 
 of the laity in regard to church attendance and the like. 
 Unless the clerical complaints are words without meaning, it 
 betokens a declension, notwithstanding the enormous increase 
 of ecclesiastical edifices, and the multiplication of clerics. But, 
 is it a sign of true religious declension ? Is it not rather an 
 unmistakable omen of a change of state in the human mind, 
 which, by the impulse given to the exercise of the individual 
 rational faculty, declines any longer to accept dogmatic utter¬ 
 ances from the lips of a privileged caste, as the veritable 
 voice of God? Let them take heed! As surelv as the Tern- 
 pies and Sacerdotalism of ancient Egypt have become things 
 of the past, so surely will the Church Edifices and Ecclesias- 
 ticism of the present, become—and that perchance sooner 
 than anticipated—things of the past. The intellect of man 
 is a spiritual faculty which survives the death of the physical 
 body, and it cannot thrive, or be fed for ever, upon the liter- 
 alities which are unreal, and which form the “ bread that 
 perisheth,” that is supplied by modern Sacerdotalism. The 
 living bread descends from heaven ; or in plain words, the 
 life-giving element, suited for the spiritual and intellectual 
 part of man’s nature, must be developed from within, and not 
 from without. Nothing short of pure truth—which is alone 
 real and spiritual—can satisfy the demand for knowledge 
 made by the immortal part of the human being. If the 
 ecclesiastical systems of the day can dispense this “ true 
 bread,” well and good ; if not, they are doomed, and their 
 power must pass into the hands of a New Order who will use 
 it—not to mystify and enslave, as in the past, but—to en- 
 
Egyptian Sacerdotalism. 
 
 17L 
 
 ligliten and uplift humanity to the level, not of a mythical 
 God, but to the True God, which is eternal life ; and of 
 which every human being, who is born into the world, forms 
 an integral part. 
 
 There were some gigantic intellects, and a few of Egypt’s 
 sons who, with prophetic eye, saw our day then afar off, and 
 have left records which the long intervening time has not yet 
 erased. The greatest of all these was the Designer and Con¬ 
 structor of the Great Pyramid of Jeezeh. Unless the struc¬ 
 ture itself can be proved to be non-existent, and unless the 
 geometrical principles and mathematical accuracies, as well as 
 the astronomical and astrological scientific truths of the then 
 present and future which are there recorded,—I say, unless 
 all this, and much more, can be demonstrated to be meaning¬ 
 less, untrue, or mere architectural play, then it follows that 
 He was gifted with a wisdom and a power that can only be 
 accounted for by one hypothesis, and that is, that it was re¬ 
 vealed from within, and what this means some of my readers 
 will quite understand. He was a true Light that came into 
 the world ; and from that day to this—in the department in 
 which he shone—He has had no successor. Nevertheless, the 
 scientific and occult knowledge that he imparted, was utilized 
 for long after-ages by the Hierophants, an Order of good, wise, 
 and noble men, wdio preserved it in the archives of their own 
 Lodges, and made use of it as times and circumstances per¬ 
 mitted, until the destiny of the nation was fulfilled. The 
 notices which follow include some of these great Adepts, as 
 well as others, which enables us to gain an insight into the 
 social and religious history of that remarkable people. 
 
 I have gone carefully over some hundred-and-fifty monu¬ 
 mental records in the Cairo, Paris, Turin, and British 
 Museums. The catalogues of the Louvre Collection are 
 most excellent, but that of the Egyptian Collection in the 
 British Museum is all but worthless. The following are the 
 results. 
 
 Monumental inscriptions commence with the period of the 
 4th dynasty—say 3,400 years b.c. These are from the 
 neighbourhood of the Pyramids, and the great necropolis of 
 Memphis. The stone records continue down to the close of 
 the 6th dynasty, and range over (say) 600 years. Here a 
 
172 
 
 Egypt: The Land of Wonders. 
 
 blank comes in, and the next series commences with the close 
 of the 11th, and runs through the 12th dynasty, say over 
 some 200 years. Then comes the long dark period which 
 covered Egypt for nearly one thousand years, the cause of 
 which is shrouded in mystery. The arts, sciences, litera-. 
 ture, for what the records show, were non est. The pro¬ 
 bability is, as before noted, that Egypt was under the sway of 
 some foreign power that closed the temples, stamped out the 
 religion, and depopulated the country. It is quite possible 
 to conceive of the sweeping down the Nile Valley of some 
 vast hordes led on by some ancient Ghengiz-Khan, or Tim- 
 our, who had neither respect nor scruples in regard to the 
 social or religious habits of the people who were under their 
 heels. 
 
 While the power—whatever it was—was rampant in the 
 North, it would be weaker in the far South, and it was there 
 that the first sign of national awakening showed itself, and 
 Aahmes rose up, who, ejecting the Northern Power, once 
 more united all Egypt under one crown, and established the 
 18th dynasty, under which and the following one Egypt rose 
 to the zenith of her power and glory. It was during this 
 period, ranging over some 350 years, culminating under 
 Rameses III., that those majestic works of art, Temples, 
 Palaces, Colossi, and Monuments were constructed, and 
 Literature was developed, as witness the vast number of 
 papyri still extant. It was doubtless the disturbed state in 
 Northern Egypt, as well as the natural desire to embellish 
 their own capital of Thebes, that caused the monarchs of the 
 18th and 19th dynasties to neglect the temple edifices in the 
 North, and devote their whole attention to those magnificent 
 structures, the ruins of which are still in existence in the 
 neighbourhood of Thebes. It was Raineses III., the first king 
 of the 20th dynasty, that developed this work : and the dis¬ 
 covery of the great Harris Papyrus enables us to see the 
 deplorable state to which Egypt had been brought, in the 
 long and dreary period referred to. This extraordinary doc¬ 
 ument contains the “ Annals of Rameses III.I which mainly 
 refers to the religious edifices he built and repaired, and the 
 enormous wealth he gave, in money and other provisions, for 
 their endowment. The whole of this ancient papyrus is 
 
Egyptian Sacerdotalism. 
 
 173 
 
 translated in tlie 6 th and 8tli vols. of “ R. P.,” and recounts 
 the donations made by this monarch to the various local Gods 
 of the land. What follows will give some idea of the pro¬ 
 digious works undertaken and carried out by this remarkable 
 • man. 
 
 To say nothing of the grand Temple-Palace which he 
 (Rameses III.) built at Medinet-Habu, on the west side of 
 the Nile, at Thebes, and which was no small work in itself, 
 the Annals record that he built three temples at Thebes, and 
 nine others in various parts of the country. In addition to 
 these, he says :— 
 
 “ I made to be sculptured Thy (Ammon) Temples, which 
 were in ruins, at Heliopolis. I built its temples, which were 
 gone to decay ; (also) the House of Horus. I built the tem¬ 
 ples at Memphis, which were decayed ; the festival buildings 
 which were in ruins. I rebuilt the temples of the Gods of 
 the North and South, which were long since destroyed. I 
 rebuilt (the Temples in the Delta), all that were in ruins." 
 
 This invaluable historical document tells its own tale of 
 misery and devastation, for this enumeration of ruined tem¬ 
 ples bespeaks an almost extinction of the national religion 
 during that long interregnum. 
 
 We may conceive of the activity in the industrial arts, 
 called forth by such operations throughout Egypt. Archi¬ 
 tects, sculptors, and skilled handycraftsmen of all kinds 
 would be pressed into service, and possibly never before nor 
 since the 30 years of that king’s reign, did Egypt enjoy such 
 internal prosperity. But these vast building operations were 
 supplemented by a lavish expenditure on the interior decora¬ 
 tions and furniture required for the temple services. In 
 addition to all these, the gifts of provisions, and endowments 
 for the payment and support of the priesthood, are given in 
 detail. What this means may be gathered from the “ dona¬ 
 tions ” to one single temple, viz., at Karnak :— 
 
 People 5,044 Fields 868,168 
 
 Herds 86,486 Barges 83 
 
 Cattle 421,362 Towns 65 
 
 Orchards 433 
 
m 
 
 Egypt: The Land of Wonders. 
 
 Additional Gifts to the Memphis Temple :— 
 
 Men, persons 113,433 Vineyards 514 
 
 Cattle 490,386 Galleys 86 
 
 Fields (arouras) 1,071,780 Towns 329 
 
 The above is a sample of the “ donations,” and the enu¬ 
 meration of the whole reads more like an “ Arabian N iglit’s 
 tale than a sober record of fact, and it is only relieved from 
 this conclusion by the actual existing remains of several of the 
 temples that are specified. It is certain that the Egyptian 
 exchequer could not meet such demands as the works of this 
 king required: and how it was assisted, the king himself 
 (who seems to pride himself in having done a good thing) 
 tells us : “ I invaded the lands of ... . They were made 
 
 as if not existing, they were captured at once and led in cap¬ 
 tivity to Egypt, like the sands of the shore. I made an 
 attack on the 8a-a-ru (supposed to be the district of Mount 
 Seir), on the tribes of the Shasu; I spoiled their villages of 
 men and things, and cattle also ; I bound and led them cap¬ 
 tive to Egypt. I gave them to the Gods as slaves for the 
 temples.” The last sentence supplies the key as to the ways 
 and means employed in “ doing God service.” It may also 
 do more, by throwing a light across the dark chasm of Egypt’s 
 long prostration, during the period referred to in former pages ; 
 for as Egypt did to others, so it may have been done for her 
 aforetime. This king appears to have been a patron of learn¬ 
 ing, as well as a pietist of the first water, for he specifies, to 
 nearly every temple, gifts of papyrus, rolls for the archives 
 and libraries “for ever and ever ” ; and that his name should 
 go down to posterity, he tells the God (Ammon) what he 
 (the king) did for him during his reign on earth : “ I made 
 for thee an image of wrought gold. Plates of beaten gold, 
 engraved wfith my prayers to thee. Plates of beaten silver, 
 engraved with a chisel, having the tablets and registers of 
 the temples which I built in Northern Egypt, during my 
 reign upon earth, to perpetuate thy name for ever, and ever, 
 and ever.” 
 
 With such a roll of meritorious services rendered to his God, 
 no wonder that he should demand a recognition and place 
 amongst the great company of the heavenly hierarchy, he is 
 
Egyptian Sacerdotalism. 
 
 175 
 
 represented as addressing. It is a picture at once of human 
 arrogance and human folly, and proves the lengths of 
 enormity in avarice, cruelty, robbery, and murder, that a man 
 can perpetrate under the impetus of religious zeal, and who 
 insanely conceives that “ the end justifies the means.” 
 Rameses III. was not the first, nor by any means the last, 
 man (as see the tenets which are credited to the most 
 powerful Order of Christian priests to this day), who has 
 descended to the diabolical and execrable misuse of power, 
 which the accident of birth, or other circumstances, permitted 
 him to be entrusted with. 
 
 This gigantic extension of “ Houses of God,” involved a 
 corresponding increase in the number and influence of eccle¬ 
 siastics, who were required for the temple services, and the 
 wonder is as to how the supply met the demand in so com¬ 
 paratively short a period. The strain upon the national re¬ 
 sources was more than could be endured for long, and the 
 result of this idiotic politico-religious mania followed, as a 
 natural consequence, in the impoverishment and exhaustion of 
 the kingdom, from which it never recovered. So far as I can 
 trace, it was in the time just prior to this that the mental 
 superiority and spiritual vitality of the Egyptian Church was 
 at its best; and it is from this very period that the declension, 
 and, if I may use the term, spiritual apostacy set in, until 
 religion became a superstition; and the Magi replaced by 
 sorcerers and necromancers; and worship travestied by 
 empty external gorgeous processions, shows, and the like. 
 
 Returning to the subject of Sacerdotalism proper, and 
 its exponents, there seems to be a simple greatness in the 
 earliest illustrations, which is strikingly diverse from that 
 which characterised the later Orders of the priesthood. The 
 monuments of the 4th, 5th, and 6th dynasties, usually repre¬ 
 sent the defunct seated at a “ table of offerings,” with a short 
 inscription containing what we should take as a thanksgiv¬ 
 ing for blessings received during earth life, and a prayer for 
 entrance into the heavenly abode; after which comes an 
 enumeration of his titles. Generally speaking they were 
 men of high standing, and held high State and civic offices 
 in addition to their priestly avocations. Most of them were 
 prophets as well as priests of king’s pyramids. In the Boolac 
 
176 
 
 Egypt: The Land of Wonders . 
 
 Museum there is a monument of Khufu-Schaf, a royal prince 
 and heir apparent, hut who died before his father. He was 
 a priest of Osiris. This example proves the union of the 
 priestly office with Royalty to have existed from the earliest 
 times. 
 
 One of the oldest historical monuments in the Boolac 
 Museum, translated by Dr. Birch (see “ R. P.,” II., 1.), per¬ 
 tains to one Una, wdio lived under Kings Teta and Pepi (6th 
 dynasty). He was Priest of King Teta's Pyramid ; Crown 
 Bearer ; Superintendent of Stores ; Sacred Scribe ; Chancellor 
 of the Exchequer; Architect; Royal Secretary; Prime 
 Minister; and Commander-in-chief of the Army. (It was he 
 who introduced negro regiments.) This, with others, proves 
 the combination of the priestly with high civic appointments, 
 from time immemorial. 
 
 Coming to the time of the 12th dynasty, about 2,700 b.c., 
 we find a different style, and other Orders of ecclesiastics. 
 There is a fragment of a stone statue of Amenemha-Surrara, 
 in the Louvre, who was confidential adviser of the King, and 
 superintendent of the palace; and among his other titles he 
 is called Chief of the College of Priests of Ammon, and 
 Head Teacher of the Secrets of the Divine Word. 
 
 There is also a fine stele (No. 6, in the Louvre) of 
 Antef (about the same period), which is of great interest, in¬ 
 asmuch as it seems to record the then existence of something 
 akin to Masonic Orders. Antef is shown as sitting on a dais, 
 receiving the homage of two of his sons, who were priests, 
 and Scribes of the Inner Sanctuary, which doubtless refers to 
 what the Masonic Order w 7 ill understand. The term 
 “ Chiefs,” wdiich is given to exalted personages, especially 
 in connection with the Mysteries, together with the mystic 
 symbols on the steles, and the title of Initiator into the 
 Mysteries, without a doubt indicates the existence of Orders, 
 which were the forerunners of what is now known as Free¬ 
 masonry. The person named was Prime Minister, and 
 Govenor of the City and Province of Abydus ; and the 
 inscription supposes Antef to speak in the first person, which 
 reads thus :—“ O ye, who live upon the earth ; men, priests, 
 scribes, bards, who may enter this tomb,—you who love life 
 and hate death—who give praise to the Gods of your 
 
I 
 
 Egyptian Sacerdotalism. 
 
 177 
 
 country, but who have not yet tasted of the food of the other 
 (spiritual) world; may you transmit your virtues to your 
 children. Whether reciting the words on this stele, or listen¬ 
 ing to them, say thus : ‘ Thanksgivings be to Ammon, the 
 Lord of the thrones of this world; and pray that He may 
 give you prosperity, and grant funereal offerings.’ ” After 
 this comes an inscription by the dedicators, who tell that 
 Antef was a Semer , and chief of the same (this applies to the 
 name of the Order); and after the enumeration of his many 
 titles, it reads thus :—“ He is a Sage, infilled with wisdom, 
 and judges exactly as to what is truth. He makes a distinction 
 between the wise man and the fool. Holding the issues of his 
 own heart, he applies himself to listen to all who are presented 
 to him. Exempt from vice, and virtuous in all his thoughts, 
 he is upright in heart, and no turning (from the path of recti¬ 
 tude) is in him. Attentive to his duties, he listens favour¬ 
 ably to requests when made to him. Not given to luke¬ 
 warmness, he is quick to reply to those who seek his counsels. 
 Knowing the whole of truth , and full of sagacity , he knows 
 what is in the mind ; nothing is hid from him , not even the 
 thoughts of men , which are known to him ere they pass the 
 lips in words. He does not neglect the words of the 
 righteous, but he rejects the words of the deceitful. He is a 
 peacemaker, and acts the same to friend or stranger. He is a 
 father to the weak, and the support of the motherless. He is 
 as a husband to the widow, and a shelter to the orphan.” 
 After this testimony borne by others, he is again supposed to 
 speak in his own name, and after delineating the chief inci¬ 
 dents of his life, he says :—“ These are my qualities, and 
 none can contradict. My actions have been thus, and there 
 is no exaggeration. I employ no artifice of language to 
 vaunt myself without reason. This is what my life has been 
 on the earth. I filled all offices in the King’s Palace, and my 
 time was spent in the dwelling of the elect under Divine 
 protection. I never violated my word, nor transgressed the 
 rules. Here is the divine lesson which should be learnt by 
 heart by all men ; it is this : 4 He prospers, who, in all his 
 actions, is guided by goodness.’ ” Speaking of some city 
 (the name of which is mutilated) which appears not to have 
 been in Egypt, he says : “ I rendered it more prosperous 
 
 Y 
 
178 
 
 Egypt : The Land of Wonders. 
 
 than an Egyptian town. I sanctified and pnrified it. I es¬ 
 tablished the Mysteries and religion in its temple ; and (built 
 or improved) the houses for its inhabitants.” 
 
 The above are extracts from the monument of this remark¬ 
 able man. The sentences I have italicised, along with 
 others which are extremely suggestive, indicate that he was 
 no ordinary man, but that he was a Hierophant of high rank. 
 This Order, which embraced only Initiates of great literary 
 and honourable standing, as well as of high moral worth, con¬ 
 tinued down to the close of the monarchy ; after which its 
 numbers decreased. The statements of Clement of Alex¬ 
 andria (already given), and his expositions of the Gnostic 
 philosophy in the Miscellanies, unmistakably show that the 
 Order still survived, and was perpetuated through Gnosticism : 
 and we may well understand that the liberty of thought and 
 maintenance of spiritual philosophy would be hateful to the 
 ecclesiastical party which, in early times of the Christian era, 
 was contending for supremacy. Those Secret Orders (which 
 were compelled for their own safety to become secret), that 
 preserved these precious birthrights of humanity, have been 
 placed under the ban of the Roman Hierarchy from the 
 earliest times, and still continue so. 
 
 From what I can gather, Abydus was the head quarters of 
 the Hierophants, as Antef (named above) and others to whom 
 I shall presently refer, were all governors of that city, as well 
 as heads of the Prophetical Order. There is a dignity about 
 the sayings and doings of these men which is in marked con¬ 
 trast to the usual bombast, which so generally characterises 
 the mass of Egyptian defuncts ; and what is said, evidently 
 leaves much more to be gathered than what actually appears. 
 
 There is nothing in the monumental or other records, 
 between the 12th and 18th dynasties; but from this latter 
 period they increase in number and importance; and the 
 papyri—which are so abundant—show that the art of writing 
 was developed to great perfection. The following are monu¬ 
 ments of the distinguished men, both residents and governors 
 of Abydus, who, I take it, were members of the Hierophant 
 Order. One is of Peti-har-se-Khruti, who is made to speak 
 both in the first and in the third person on the same monu¬ 
 ment (in fact it seems to have been the universal custom). 
 
Egyptian Sacerdotalism. 
 
 179 
 
 This class of personages are all depicted in the same manner, 
 i.e., seated on a chair, and receiving the homage of their sons, 
 who pertain to the priestly caste. The one now mentioned 
 had occupied high State appointments, as well as Prophet of 
 Osiris, and after enumerating his chief works it is said of 
 him : “ Skilful in his calculations ; versed in the principles of 
 government, and in the affairs of the State; instructed in 
 the Sacred Sciences ; in the possession of all knowledge; he 
 was one who manifested the goodness of his disposition in 
 all his actions. He has done all that was required of him by 
 his God; and obtaining the favour of his fellows, his memory 
 is revered by all men.” It closes with this injunction to 
 those who should visit his tomb :—“ Mark attentively ! It 
 is He, the Great God, the Great Supreme, whom I have 
 served upon the earth, who hath put the (love of the truth) 
 into your minds.” 
 
 There is a reference, on the same monument, to an emeute 
 which took place in Abydus, by a party who wished to esta¬ 
 blish another dynasty in place of the reigning House, or to 
 divide the kingdom, which would be of vast historical im¬ 
 portance, but unfortunately the part that contains this is too 
 much mutilated to be deciphered. However, the above-named 
 Governor quelled the insurrection. He put no man to death, 
 and succeeded by the wisdom of his counsels in persuading 
 the insurgents that Egypt would be more powerful and pros¬ 
 perous under a united Crown, than if it were severed into two 
 kingdoms. 
 
 The other stele (No. 219, in the Louvre) is of one Unofre 
 (of whom there are several records and statues), who was 
 Governor of Abydus, First Prophet of Osiris, as well as of 
 Horus. The High Priesthood of Osiris had been, and con¬ 
 tinued, in his family for many generations. He lived in the 
 reign of Rameses II. (19th dyn.). The inscription ends 
 thus :—“ Ye men of Abydus : I wish to speak of the good 
 things which God (Osiris), in his purpose, bestowed on the 
 servant of his temple. By his favour I was made a priest 
 of Horus, the Son of Isis : and I was trained to this dignity 
 from childhood. He made, as it were, the branches to grow 
 day by day, like the plant of the field. Each day brought 
 his blessing. He gave me the love of the people of Abydus ; 
 
180 
 
 Egypt'. The Land of Wonders. 
 
 and He caused me to be distinguished by my merits. I 
 mixed with the great ones of the Court, and was esteemed 
 throughout the province of Abydus. The wisdom of my 
 counsels rejoiced the Gods.” 
 
 That the priests were not at all times the humble servants 
 of Royalty, is shown by the usurpation of Her-Hor, a High 
 Priest of Ammon, at Thebes, who, taking advantage of the 
 weakness of the last of the Rameside family, seized the 
 Crown and became the first king of the 21st dynasty. There 
 is an interesting account, on a monument taken from a temple 
 in Nubia, in the then capital of the Ethiopian monarchy. It 
 is translated in full in “ R. P.,” IV., 95. It appears that some 
 of the priests in connection with that temple attempted to 
 introduce some novelty, which was regarded by the King as 
 a heresy not to be tolerated, and which he took prompt and 
 severe measures to stamp out. (It was about the time of the 
 26th dynasty.) They had conspired to kill those who would 
 not side with them. But, as the inscription tells us : “ God 
 granted not that it had effect. God caused the speech of 
 their mouth, which they had spoken to that effect, to be the 
 ruin of them, for He smote them, causing the King’s fire to 
 pass through the midst of them, to impress wholesome dread 
 in (the bosom of) all Prophets, and all Priests, who go in to 
 that august God. The King decrees, by the greatness of his 
 spirits and the magnitude of his might: ‘ If ever Prophet or 
 Priest do an evil doing in the temples, let God smite them ; 
 let not their feet move any more upon the earth; let not 
 their posterity continue after them, so that the temples may 
 not be supplied with their crimes, but be free from their lie !” 
 
 This mention of the King’s fire being sent to destroy these 
 (to him) wicked priests, suggestsareference to Exodus, ix., 23 : 
 “ And Jehovah sent thunder and hail, and the fire ran along 
 the ground.” Also, Levit., x., 2 : “ And there went out fire 
 from Jehovah, and devoured them, and they died before 
 Jehovah.” This referred to rebellious priests, and evidently 
 betrays an Egyptian origin. 
 
 One of the most celebrated priests in the time of the 
 middle Empire, was the eldest son of Rameses II., Kha- 
 muas (who died before his father). He was High Priest of 
 Ptah, at Memphis, and Viceroy of the Province, and of whom 
 
Egyptian Sacerdotalism. 
 
 181 
 
 there are many monuments, statues, and records. He was 
 the principal figure connected with Bull-worship in the great 
 Temple—Serapeum. There are also monuments of the sons 
 of Amenoph III., of Sheshonk, and of other monarchs who 
 were First Prophets and High Priests. Many Queens and 
 Princesses are recorded as priestesses, and dignitaries of the 
 various temples. Some of these are called the Divine Star ; 
 the Palm of Love, &c. It would appear that black hair was 
 considered of very high value, for of one of them it is said, 
 by way of compliment to her charms, “ The blackness of her 
 hair is like the blackness of night.” It was considered a 
 great honour for a queen or princess to be invested with an 
 office called Sistrum Bearer; and there are some monuments 
 giving details of such investiture and scenes connected there¬ 
 with. One in particular relates to the queen of one of the 
 Ethiopian kings, to whom the office was given, and which 
 was to descend to her children’s children for ever and ever. 
 The ceremony of investiture was almost as imposing as a 
 coronation. The sistrum was a musical instrument—not 
 unlike the lyre—with strings, which was used on high festi¬ 
 val occasions in the temple services. 
 
 Some of the finest sarcophagi in the various Museums are 
 of priests, who seem to have expended great sums in funereal 
 adornments; and this bears out the statement of Herodotus, 
 that they did not live upon their own resources. 
 
 It may not be out of place, at the close of the chapter, to 
 revert to the Literature of Ancient Egypt. The art of writ¬ 
 ing, as well as the learning,” was principally confined to 
 the Sacerdotal Caste ; and, as a natural consequence, the vast 
 bulk of records relate to theology, in one form or other. 
 Historical records come next in number and importance, 
 which relate chiefly to the military expeditions of the various 
 kings. It was the function of the Poyal Scribe to record 
 these ; and of the Sacred Scribe to write out the temple 
 records ; and that these would form a vast number of scrolls— 
 rather than volumes—may be imagined, from the great 
 quantity of scribes employed for this purpose, ranging over 
 so long a period. There can be little doubt, that the great 
 Alexandrian Library—so ruthlessly destroyed (according to 
 tradition) by the Ottoman Caliph—must have been very rich 
 
182 
 
 Egypt'. The Land of Wonders. 
 
 in its collection of ancient records. There are but few on 
 secular subjects, and these are of a class that cannot be 
 called first rate. Poetry seems to have been fairly well re¬ 
 presented, and some of the songs and hymns would do no 
 discredit to a Poet-Laureate of our own day. 
 
 I give an extract from a funereal dirge in honour of a defunct 
 priest of Ammon (date unknown), which I have freely trans¬ 
 cribed from the “ Song of the Harper,” translated by Ludwig 
 Stern. The text is sadly mutilated, but the part that is 
 given contains the clue to the rest:— 
 
 The Great One has gone, and now is at rest: 
 
 His work is complete, and his charge is fulfilled. 
 
 For men pass away, since e’er the sun shone ; 
 
 And youths coming forward will stand in their stead. 
 For as Ra reappears at morn of each day, 
 
 And when eventide comes, then sets in the West, 
 
 So men will continue the race to beget, 
 
 And women conceive, and children bring forth. 
 
 The nostrils of each inhaleth but once, 
 
 The breezes that blow from dawn to the end. 
 
 For all that are born and by woman have life, 
 
 Must go to the place appointed for all. 
 
 Not a moment of time can be added to life, 
 
 When its course is complete, and destiny fill’d, 
 
 By any who go that journey to take, 
 
 Departing from this, to Eternity’s shore. 
 
 Be mindful, 0 man! forget not the day 
 When thou too must go, and start for the land, 
 
 From which, when once reach’d, there’s none that return. 
 If thy life has been just, then well it will be, 
 
 And blessed thy lot, if righteous and good : 
 
 For he that is just, will surely be bless’d 
 By Isis, who gives a happy old age. 
 
 The coward and brave, the friendless and proud— 
 
 Not one can escape the grip of the grave. 
 
 The above gives a fair view of the high morality, and the 
 conception of the future life in those bygone ages; but more 
 of this will come out in the following chapters, which treat of 
 the Theology and the Religion of Ancient Egypt. 
 
( 183 ) 
 
 XI. 
 
 THE EGYPTIAN RELIGION. 
 
 B EFORE entering upon the elucidation of this important 
 subject, I wish to put myself right with my readers. 
 It was what I saw, with my own eyes, during my late 
 visit to Egypt, that led me to investigate, and trace the his¬ 
 tory of the development of that which is commonly termed 
 Religion, from its infantile and simple form at its commence¬ 
 ment, to its completion (so far as Egypt is concerned). The 
 result of that investigation and ransacking research into 
 every available depository, is given in these chapters, with 
 one simple and single motive, and that is, to give forth the 
 truth , and for this purpose I have allowed the Monumental 
 Records to tell their own tale. 
 
 I am well aware of the importance of the issue involved, 
 and nothing but an answerving loyalty to Truth—for its own 
 lovely sake—would have upheld me in this venturesome 
 course. I war against no system, I assail no man’s convic¬ 
 tions, and I would not injure, unnecessarily, the susceptibil¬ 
 ities of any; but it is high time, in these days of rampant 
 Materialism, when the tendency of education is towards the 
 rejection of Spiritual Truth, which is the greatest reality in 
 all earths, and the closing-up of the very avenues through 
 which alone the knowledge can be gained of what we are ; 
 from whence we came ; why here ; and whither going : I say, 
 in the face of all this, and what follows therefrom, that the 
 times demand the Knowledge of Truth. 
 
 In times gone by, for reasons that I have specified, that 
 knowledge was vailed, and masked in symbols, which were 
 only unfolded to the few. But that day has passed for ever, 
 and that which the ancients draped in symbolism, must now 
 be brought to view. The life is more than meat, and the 
 body than its clothing ; and now that the husks of external- 
 ism utterly fail in giving food to the mind of the present. 
 
184 
 
 Egypt: The Land of Wonders. 
 
 unless Knowledge of Truth is given, the people must perish 
 for lack of understanding. 
 
 An Angel of Light,—disguised in human form (and there 
 are more of such, than the outer world recks, that walk our 
 earth)—has just appeared on the scene, and has enriched the 
 literary and intellectual world with a donation, of more price¬ 
 less value than ever Raineses III. bestowed on all the tem¬ 
 ples of Egypt pat together. He, and his temples, and his 
 donations, have gone, and all that is left behind is a wreck; 
 but the “Book of the Beginnings,” and “The Natural Gen¬ 
 esis,” the product of ten years labour, by Gerald Massey, 
 will never pass away. He has lifted the vail, and let the 
 glorious Sun-light in, on many a dark corner and crevice, in 
 which only noxious and unclean life-forms could exist; and 
 where the light of the Sun is, there can be no darkness. What 
 is true in Nature, is true in Spirit! 
 
 If I demonstrate the antiquity of thoughts and conceptions, 
 which are credited as the exclusive possession of our Bible; 
 and show the identity of that which is unquestionably 
 modern in comparison with what preceded it, do I therefore 
 destroy its value, or detract from its beauty and usefulness ? 
 I hold, that it—the Bible, as well as others of the same 
 class, of far higher antiquity—never was compiled as a book 
 of history, i-e., in the literal rendering. Spiritually interpre¬ 
 ted it is divinely true! For it is the record of spiritual 
 verities, which are as true now as in the day of its writing 
 and publication. These spiritual verities (not including the 
 portions that are manifestly not esoteric) are truths vailed in 
 allegories. The error consists in taking the allegory for the 
 thing symbolised, which is like valuing the human physical 
 organism as the man himself. That perishes, but the man 
 himself never perishes. So, likewise, the literality of Sacred 
 Writings is perishing, but the living truth, which is inside, 
 will never die. What that living truth is, and what is its 
 form, I shall endeavour to unfold in what follows. 
 
 If the myth, so called, of Osiris, be not historically true,— 
 and there were men, wise in their day, of whom I have given 
 actual record, who said distinctly they knew the meaning of 
 all the Gods,—then it follows, as a natural consequence, that 
 the Christ of the New Testament is not historically true; for 
 
185 
 
 The Egyptian Religion. 
 
 they are identical; and the history of the latter is hut a 
 newer version of the older one ; as the Illustration accom¬ 
 panying this chapter demonstrates. I took the sketches, and 
 made notes from what I saw (and which any one who goes 
 there may also see) in the Chapel of Osiris, in the Temple of 
 Philse, in Egypt. This temple is a Ptolemaic one, not ante¬ 
 dating the Christian era by many centuries, and if it stood 
 alone, by an infatuated perversion of dates it might be esti¬ 
 mated of little value, but against such a gratuitous assump¬ 
 tion, there is the whole range of Egyptian history, going 
 back some thousands of years, and it only embodies—in the 
 latest form of art—what the monuments and records testify 
 to, from the earliest dawn of the monarchy. I have chosen 
 this, and its companion one of Isis, as Mother of God, to 
 illustrate the position I have taken. 
 
 These explanatory remarks will, I trust, put me right with 
 those who value pure truth more than human traditions, and 
 who are yearning to be delivered from the now, and increas¬ 
 ingly, intolerable yoke of Ecclesiasticism, which blasphemously 
 dares to close the gates of knowledge, in order that its lust of 
 dominion and sublunary interests may be maintained. Its 
 days are numbered, and it is an instinctive apprehension of 
 the coming era of human mental emancipation from its thral¬ 
 dom, that causes the modernized version of the old priestly 
 shriek : “ Great is Diana of the Ephesians.” 
 
 The liberation of the human mind, the right of possession 
 and exercise of the divine-human faculty of the human intel¬ 
 lect, infinitely transcends the vested interests of the votaries 
 of ten thousand wooden and even silver Dianas. Ecclesias¬ 
 ticism and Religion are not convertible terms, as history, alas, 
 too truthfully records. The former must perish—for so it is 
 spoken of in the Book of Life,—but the latter will re-appear 
 in a more beautiful garb, and society will be based upon 
 higher and nobler principles than have animated the past. In 
 plain words, the worship of the Great Supreme by spiritually 
 enlightened human beings, will not be in temples made by 
 “ contractors,” nor will it be conducted by ignorant ecclesias¬ 
 tics, living upon the industry of the workers ; but, rather, it 
 will be in actual and conscious communion with emancipated 
 spiritual beings, that range in gradation from the disem- 
 
 z 
 
186 
 
 Egypt: The Land of Wonders. 
 
 bodied spirit—pure and simple,—right up to the grand 
 central Throne of the Majesty on High, who has charge of 
 this little earth on which we, for the time being, live and 
 move. Who, that has had but even a glimpse of these ex¬ 
 alted spheres of being and of existence (although the latter 
 term is only an accommodated one), and enjoyed but an hour’s 
 communion with their denizens, can ever again subject their 
 highest prerogative to the inane puerilities that emanate 
 from the ecclesiastical teachers of this lower world ? 
 
 With these explanatory remarks I pass on to the subject of 
 the Egyptian Religion. 
 
 In a work of this dimension it were an impossibility to do 
 more than just glance at the most salient presentations and 
 the underlying principles which will be noticed in due order. 
 The most prominent feature—which continued from the 
 commencement to the finale—is the worship of God in triune 
 form, i.e ., a Trinity in Unity, precisely the same as taught by 
 the Christian Church, with this exception, however, that 
 while Christians ignore the equal divinity of the Egyptian 
 feminine Ueity, they make the third an impersonal person¬ 
 al! tv. 
 
 * 
 
 The Triad, or Trinity of Father, Mother, and Son, although 
 expressed by different names—according to the different 
 religious centres—was universal throughout Egypt. The 
 Grand Trinity, which was the earliest and latest—and which 
 maintained the supremacy all through—was : Osiris, the 
 Father-God; Isis, the Mother-God; and Horus, the Son- 
 God. In comprehending this, we understand the rest. The 
 accompanying Illustration (given from one of the Sculptures 
 nearest to the Christian era) represents in nine views ( three 
 to each)-— 
 
 The Death, Resurrection, and Ascension of Osiris. 
 
 Going back to the very earliest times, Osiris was revered and 
 worshipped as the Son of God—not to be confounded with 
 his Father and Mother-God,—and it was the establishment 
 of the then new form that changed Osiris, the Son,* into 
 Osiris the Father-God; but it is in the character of the God 
 made manifest in human form, that the Osiris, here repre¬ 
 sented, is the undoubted origin of the later Christ. 
 
BURIAL, RESURRECTION, A 
 
 From a Sketch by WM. OXLEY, taken from Sculptured Slab; 
 
 » 
 
 No. L—The dead body of Osiris in the Sepulchre. 
 
 „ 2.—Two Women visiting the Sepulchre. 
 
 „ 3.—Anubis and two women watching. 
 
 „ 4.—Isis and Nepthys attending the body. 
 
 No 9.—The ascended and glorified God-man < 
 

 ND ASCENSION OI 
 
 i in the Chapel of Osiris, in the Temple of Phihe, 
 
 BURIAL, RESURRECTION. A 
 
 From a Sketch by WM. OXLEY, taken from Sculptured Slab: 
 
 No. 1 .— The dead body of Osiris in the Sepulchre. 
 „ *2.—Two Women visiting the Sepulchre. 
 
 „ 3.—Anubis and two women watching. 
 
 „ 4.—Isis and Nepthys attending the body. 
 
 \- 0 9.—The ascended and glorified God-man « 
 
 No. 5.—Anubis an l Thoth pouring in the ncct 
 „ 6.—The four Genii carrying away the b< 
 
 7,—The dispersed parts of the body com 
 8 —Two women and High Pontiff in emj 
 bsiris about to mount the Throne of Judgment. 
 
187 
 
 The Egyptian Religion. 
 
 The first three shew tlie dead Osiris; or the dead Christ, 
 in a new sepulchre, in which no man had been laid. No. 1 
 shews the two attendant Deities, Kneph (which means breath, 
 or life, or the same as Holy Ghost), and Thoth, the great 
 Messenger of the Gods. (Masks are shown on the heads of 
 many Deities, but Osiris, Isis, and Horus never appear 
 masked with animal heads.) No. 2 shews the two women 
 watchers, attendant on the dead body. No. 3 shews the two 
 women again (our version has it as “Mary Magdalene and the 
 other Mary ” sitting over against the sepulchre—according to 
 Matthew), one at the head and the other at the feet, with the 
 Deity Anubis, who was the great Guardian of the Tomb. 
 The second three represent the Resurrection Scenes. No. 4 
 shews Isis, the Mother-God, and Nepthys, the Sister-God, 
 who are about to commence the work of resuscitation, which 
 is represented by the dead Osiris turning on his side, or 
 about to come to life. No.'5 shews Thoth pouring into the 
 dead body the new, or divine, life essence, in the presence of 
 Anubis. No. 6 shows the dead body—prior to the transfor¬ 
 mation—being carried away by (angels) the four genii of the 
 Amenti. These four occupy a very important part in the 
 spiritual realm, as the Evangelists, and are the originals of 
 Matthew, Mark, Luke and John. The next three repre¬ 
 sent the Ascension Scenes : no longer in the tomb or sepul¬ 
 chre, but in a different realm. No. 7 shews the dispersed 
 members of the body coming together, under the auspices of 
 Isis and Nepthys, in the act of transformation. No. 8 shews 
 the visit to the empty Sepulchre, by the two women and the 
 High Priest Pontiff, who saw nothing but a symbol. Our ver¬ 
 sion has it, that Peter (the Prince of the Apostles) went to the 
 Sepulchre after hearing the story from the two Marys. No. 
 9 shews the empty Throne, with the insignia of the Crown, 
 Crozier, and Flagellum, waiting to be taken possession of by 
 the ascended and glorified God-man, Osiris, who has taken to 
 himself the (results of the) victory over death and the grave, 
 and with the Crown on his head, and insignia in hand, he is 
 about to ascend the Judgment Throne, where, from hence¬ 
 forth, he is to be the acknowledged Great Judge of quick 
 and dead. The two insignia are representative of rewards 
 and punishments : the Crook is put forth to the successful 
 
18S 
 
 Egypt: The Land of Wonders. 
 
 ones, who pass the ordeal, and the award then is—Come, 
 ye blessed ! the Flagellum is shown to the poor unfortunate 
 ones, who weighed in the balance are found wanting, and to 
 them the sentence is—Depart, ye cursed ! 
 
 Such is the very brief delineation of the meaning of this 
 interesting Sculpture—as it now is in the Temple of Pliilae,— 
 the parallel with the Gospel narratives being much too close 
 to be ignored, or explained away. To prove that these 
 scenic representations were not a then novelty, I saw in the 
 Temple at Abydus (built by Sethi /., 19th dyn., near 1,500 
 years b.c.) three sculptures shewing precisely the same sub¬ 
 jects; viz., the dead Osiris ; the rising from the Tomb; and 
 the ascended Osiris. How and when the Egyptian Osiris. 
 Isis, and Horus became changed into the Christian Christ, 
 Mary, and Jesus, will be treated of further on; for there is 
 sufficient evidence, outside the secret recesses of the archives 
 of the Vatican, wherewith to form a tolerably correct judg¬ 
 ment. Alexandria and Borne were intimately associated by 
 other than State ties, and it is the unravelling of these mystic 
 ties that will alone give the clue to the true history of 
 Christianism. If it should perchance turn out that the un- 
 vailing of Madonna reveals the form of Isis (which has never 
 yet been successfully accomplished), then the spell of one of the 
 profoundest mysteries of ancient and modern times will be 
 broken, and the human mind will be free to roam over the 
 glorious realms of Light and Truth. 
 
 The oldest monuments, dating from the 4th, 5th, and 6th 
 dynasties,—say 3,500 b.c. —are all representative of the Osir- 
 ian Family. The most ancient make Anubis almost as im¬ 
 portant as Osiris, and very frequently both are shown together; 
 but who and what Anubis was, will be explained in next 
 chapter. All that I wish to show here is, that even at that 
 early date the religious system, of which Osiris was the cen¬ 
 tral figure, was then in full force and completely developed. 
 The inscription, still extant, by Khufu (2nd king of the 4th 
 dyn., and builder of the Great Pyramid), distinctly states, 
 that there w 7 ere Temples of Osiris and Isis near the Sphinx; 
 and Ra-Menka (4th king of the same dynasty), is styled 
 “the Osirian,” on his coffin, which is to be seen in the British 
 Museum. These and much more demonstrate the extreme 
 
181) 
 
 The Egyptian Religion. 
 
 antiquity of the worship of the Osiric Triad,—in fact what 
 was anterior must be derived from other rather than monu¬ 
 mental records—and this is what I am at present concerned 
 with. 
 
 To go into the ramifications, which this original form as¬ 
 sumed in later times, and in other parts of the country, would 
 swell this volume into inordinate proportions; but I can say, for 
 the information of the reader, that they one and all are 
 based upon the same original. It was the attempt to sup¬ 
 plant the ancient form that caused such bitter animosity 
 (and religious feuds are by no means extinct, even in our own 
 day and generation) and internal quarrels. The careful 
 erasures of royal ovals by succeeding kings who held, or pat¬ 
 ronised, diverse theological views, affords abundant evidence 
 of this fact. The most marked is about the close of the 18th 
 dynasty, when the later Amenophs tried to force a foreign 
 Ethiopian) system 'on their subjects ; and there are several 
 inscriptions of that stormy period which indicate the truckling 
 spirit of the Priesthood to the behests of Royalty. There are 
 others, however, which seem to show that they acted under 
 compulsion; as they are careful to let it be known that al¬ 
 though their loyalty required them officially to acquiesce in 
 the king’s orders, yet they are attached to the old form of 
 worship. As a case in point, see stele 55, in the Louvre. 
 This and instances of a like nature are the exact parallel of 
 the biblical narrative concerning Naaman, the Syrian general, 
 who was cured by Elisha, see 2 Kings, v., 18 : “ In this 
 thing, Jehovah (the Hebrew Deity) pardon thy servant, that 
 when my master goeth into the House of Rimmon (alias, 
 Egyptian Temple of Ammon) to worship there, and he lean- 
 eth on my hand, and I bow myself in the House of Rimmon ; 
 Jehovah pardon thy servant in this thing.” The leaning 
 upon the hand of a confidential official, or the king being 
 conducted to his place in the temple, was a pure and simple 
 Egyptian custom, long antedating the alleged Israelitish 
 episode ; and this is another “ borrowing from the Egypt¬ 
 ians,” by a people whose descendants have not yet forgotten 
 the art. At all events, they are credited with a knowledge 
 of the principles of borrowing and lending to perfection. 
 
 Returning to Osirianism : I noticed on the walls inside the 
 
190 Egypt: The Land of Wonders. 
 
 oldest tombs, near the Great Pyramid, several sculptured 
 figures of Osiris, who is there shown as a Divine Man, seated 
 in simple dignity upon a throne, receiving the oblations and 
 adorations of the defunct. On the later monuments, com-- 
 mencing with the 12th dyn., he is portrayed with the insignia 
 of Deity. It is this fact that lends colour to the legend of an 
 actual assumption of mortality by Deity : for undoubtedly, 
 the simple-minded people—who had not been “ initiated into 
 the meaning of the Gods”—believed that Osiris was a God, 
 who took upon himself the form of man; and who, after 
 sojourning on the earth sufficiently long to teach the highest 
 and purest truths, and to exhibit his love by acts of loving- 
 kin dn ess, was cruelly and treacherously put to death ; but, 
 rising from the dead, he ascended into Heaven, and became 
 the Judge of all. “ For we must all appear before the 
 Judgment-seat of Christ,” is only a later form of the univer¬ 
 sal belief of the Egyptians, that they all—without an excep¬ 
 tion—would have to appear before the Judgment-seat of 
 Osiris. It is this very conception that forms the mass of 
 scenic representations, and doctrinal expositions, from the 
 period of the Middle Empire downward. The delineation of 
 this, with a pictorial illustration, will come in due course. 
 
 Such, in brief, was the theological aspect of this system ; 
 but there were others who regarded it as allegorical, and 
 applying to the purely local geographical position and cli¬ 
 matic conditions of the country. Others again, and these 
 were the “ Initiated into the Mysteries,” were taught by the 
 wise and cultured ones, that the whole system was based on 
 Solar, Sidereal, and Planetary motions. The latter, as I shall 
 unfold, was the true explanation. 
 
 The following extracts from Plutarch, who was a great 
 writer and teacher of philosophy, about the end of the first 
 century of the Christian era, albeit a priest, gives an account 
 of the Osirian religion from a Greco-Roman point of view :— 
 
 “ Osiris, having become King of Egypt, applied himself 
 towards civilising his countrymen, and taught them to culti- 
 vate the land. With the same good disposition he afterwards 
 travelled over the world, inducing the people everywhere to 
 submit to his discipline, by the mildest persuasion. During 
 his absence, Typhon (his brother) had no opportunity of 
 
191 
 
 T h e Eg gp tian Re Jig to n. 
 
 making any innovations in the State, as Isis (his wife) was 
 extremely vigilant in the government, and always on her 
 guard. After his return, Typhon having got seventy-two 
 others to join him in the conspiracy, together with Ase, an 
 Ethiopian Queen, contrived a stratagem ; and having privily 
 taken the measure of Osiris, he made a chest as beautiful as 
 possible. This chest was brought into the banqueting room, 
 and, as if in jest, Typhon said, that the chest should be given 
 to him whose body it would best fit. Upon this, the company 
 tried one by one, but it did not fit any one of them ; and last 
 of all Osiris laid himself down in it, upon which the con¬ 
 spirators fastened down the lid with nails, and poured melted 
 lead over it. They then carried it away to the mouth of the 
 Nile. This happened on the 17th day of the month Athyr, 
 when the sun was in Scorpio , in the 28th year of the reign 
 of Osiris. Isis went in search of the chest, and having found 
 it, was returning with it to Egypt, and while turning out of the 
 way to visit her own son, Horns, she deposited it in a secluded 
 spot. But Typhon urnt with it, and breaking open the coffin, 
 he tore up the body into fourteen pieces, disposing of them in 
 various parts of the country. Isis set out in search, and re¬ 
 covered all the parts except one (the phallus). A battle took 
 place between Horus and Typhon, which resulted in the 
 defeat of Typhon.” 
 
 feuch is the personal history of the Death of Osiris, which 
 fixes the date on the 17th of Athyr (the 13th of November, 
 in the fixed year established under Augustus, tiie first 
 Roman Emperor), which is the precise date that Noah en¬ 
 tered the Ark (or chest ) and Jehovah shut him in. Hereby 
 hangs a tale, which is something more than fiction, the 
 mystery, or plot, of which I will unfold, because being bound 
 by no “ oath of secrecy,” I am at liberty to declare the truth, 
 by tearing away the vail and revealing the “ hidden mystery” 
 which it is to the interest of the privileged sacerdotal caste 
 alone to keep such. But what is their loss is humanity’s 
 gain. 
 
 Bunsen saw through the guise, for lie says (see “ Universal 
 Egypt,” vol. I., p. 451), “ The astronomical and physical ele¬ 
 ments are too obvious to be mistaken. Osiris and Isis are 
 the Nile and Egypt. The myth of Osiris typifies the solar 
 
192 
 
 Egypt • The Land of Wonders. 
 
 year, &c. Typhon is the autumnal equinox. Osiris is slain on 
 the 17th of Athyr. The 72 men are two months plus twelve- 
 thirteenths days ; the 17 days, the complement of the three 
 months. The rule of Typhon lasts from the autumnal equinox 
 to the middle of December. He reigns 28 years, or lives as 
 long. The 17th day is full moon. The coffin of Osiris was 
 made by the priests in a crescent shape ” (a symbol which 
 is unmistakable). 
 
 But there is vastly more than the mere astronomical myth, 
 which the worthy Chevalier did not see, but which was seen 
 by another, and who discovered the key to this, as well as all 
 biblical—so called—historical narratives. 
 
 The shutting up of Osiris in the chest, and the shutting up 
 of Noah, are both given on same date, on which the chest with 
 its contents, and the ark with its contents, started their courses 
 upon the waters. Both—minus the persons—refer to the 
 closing up of the old year and the commencement of the new 
 one. Nothing more clearly than this instance, proves the 
 astro-logical (voice of the stars) or astro-masonic (astral sym¬ 
 bology) origin of the Bible narratives ; and what this means 
 will shortly appear. If any one will take the trouble to study 
 the celestial chart, and master the working of the same by 
 means of the “ Law of the Medes and Persians which altereth 
 not ” (and never can until our solar system ceases to exist), as 
 unfolded by Henry Melville, in his wondrous work— 
 ‘‘ Veritas,” the true history may be read from beginning to 
 end ; and the persons will be seen to be not actual human 
 beings, but personifications. In plain words, the motions of 
 the sun and planets, and their relation to the fixed stars, are 
 delineated in a beautiful allegorical form as if they were 
 persons. The very term “ person ” supplies the key, for 
 person is derived from persona , a mask worn by actors in the 
 old Greek plays, through which they spoke : per —through, 
 and sonare —to sound ; and in the subject in hand, it is the 
 motions of the heavenly bodies, masked by the various per¬ 
 sonations or personifications. 
 
 The Hebrew version of the same solar phenomenon (the 
 Egyptian version of which is given above), is recorded in 
 Genesis, vii., 11 : “ In the six hundredth year of Noah’s 
 
 life, in the second month, the seventeenth day of the month, 
 
193 
 
 The Egyptian Religion. 
 
 the same day were all the fountains of the great deep broken 
 up, and the windows of heaven were opened. 12 And the 
 rain was upon the earth forty days and forty nights.” 
 
 Here is the explanation from “Veritas” :—“ Elul is the 
 sixth or 600, and the bright star Spica is the wife of Noah 
 [alias) old Ophiuchus, R.A. 256 and 261, both in Scorpio 
 (exactly as Plutarch says). Scorpio (i.e. Asher , one of the 
 12 patriarchs, the second son of Zilpali—see Gen., xxxv., 
 26—and Athyr is only another form of Asher) being the first 
 month, consequently Sagittarius is the second. Sagittarius 
 begins at R.A. 264, and plus seventeen gives 281, which 
 is the first degree of Aries, and the first day of the new year.” 
 “ On the self-same day—with the 5 non dies closed above and 
 below—Noah enters the Ark, and there is Thebeth , the 
 Altar or box-ark; and there formerly was Argo (the Ship).” 
 
 I have given the above extracts to show that the self-same 
 astronomical phenomenon is masked under the two disguises. 
 But a question arises here concerning the date of the Bible 
 record. Here we have as a fact, the actual names and dates 
 plagiarised from an Egypto-Arabic source, which undoubtedly 
 betrays its origin ; and the interpretation of this—and num¬ 
 berless instances besides—in strict accordance with the astro¬ 
 logical formula and system, with its Greco-Egyptian Zodiacal 
 pictorial representations, and names, points, and numbers, 
 without the least shadow of a doubt, makes the biblical re¬ 
 cord a comparatively modern work ; and notwithstanding the 
 dateless ante-Nicene works by the early Christian Fathers, 
 with their frequent use of the Roman Emperors’ names, (fee., 
 I am more than of opinion that the true date of the Bible— 
 in its present form—is nearer to the tenth than the f rst cen¬ 
 tury of the Christian era. I can, with tolerable certainty, 
 trace it to Spain, about the tenth century a.d., but beyond 
 that all is mysterious, dark, uncertain, and mythical. One 
 fact is established beyond all cavil, and that is, that our 
 Bible is the product of an Order of men well versed in astro¬ 
 nomy, and who, by the aid of that science, produced on lines 
 laid down by the ancient Egyptian Hierophants, a new version 
 of the old myths and allegories. What that Order was, and 
 the date of its activity, is now the question to be solved, and 
 when that is discovered—as discovered it must be—then the 
 
191 
 
 Egypt : The Land of Wonders. 
 
 ignorant claim for its extreme antiquity will be reduced to its 
 true dimensions. 
 
 Plutarch does not appear to have known the astronomical 
 meaning of the allegory, or if he did he keeps it in the back 
 ground; for he speaks of it as a fable, and makes Osiris to 
 be the Nile ; Isis, the land irrigated by it; and from the con¬ 
 junction of the two, Horus was born : meaning by this the 
 circumambient air which preserves and nourishes all things. 
 He says : “ Now as the overflowings of the Nile are some¬ 
 times very great and extend to the boundaries of the land, 
 this gave rise to the story of the secret intercourse between 
 Osiris and Nepthys ; for as a natural consequence there was 
 a springing up in those parts previously barren, w T hich were 
 not affected except w T hen the Nile rose above its usual height ; 
 thus the legitimacy of Horus by Isis, and the illegitimacy of 
 Anubis by Nepthys.” (This account is paralleled by the story 
 of Isaac and Ishmael, the one by Sarah, and the other by 
 Hagar—see Hebrew Bible). “As to the conspiracy of Typhon; 
 the assistance of the Ethiopian Queen refers to the south 
 wind blowing from that country, which was strong enough 
 to prevail against the north winds, and thereby preventing the 
 clouds, carried by the north winds, from falling and contribut¬ 
 ing to the rise of the Nile. The shutting up of Osiris in the 
 chest, signifies the withdrawal of the river within its own 
 banks, when the Etesian, or north winds cease, w T hich happens 
 in the month Athyr. About this time, in consequence of the 
 increasing length of the nights, the power of darkness seems 
 to prevail, while that of the light diminishes. The priests, at 
 this season, practice doleful rites in token of the grief of Isis. 
 The ceremony lasts four days, beginning on the 17th of the 
 month Athyr, and represents four things : Firstly, the falling 
 of the Nile, and return within its own channel; secondly, the 
 ceasing of the north winds ; thirdly, the length of the night 
 and decrease of the day ; fourthly, the destitute condition in 
 which the land appears. This commemorates the loss of 
 Osiris. But on the 19th of the month Pachon, they march 
 in 'procession towards the sea, whither the priests carry the 
 sacred ark, which contains a golden vessel into which they 
 pour some river water, and all present exclaim : Osiris is 
 found! Thus, Osiris is the inundation of the Nile; Isis, the 
 
195 
 
 The Egyptian Religion. 
 
 land irrigated by it; Nepthys, the edge of the desert over¬ 
 flowed by an extra high Nile; Anubis, the son of Osiris 
 and Nepthys, the production of that barren land in conse¬ 
 quence of this extra overflow.” (Hagar, the mistress of 
 Abraham and mother of Isbmael, was an Egyptian—see 
 Genesis, xvi., 1,—and when she fled from Abraham’s home, 
 in consequence of Sarah’s jealousy, the angel of Jehovah 
 found her by a fountain of water in the wilderness; alias, bv 
 the edge of this extra overflow of the river in the desert, 
 either of Libya or Arabia.) “ Typhon, the sea that swallows 
 up the Nile ; the Conspirators are the drought overcoming 
 the moisture from which the increase of the river proceeds ; 
 the Chest, or Ark, in which the body of Osiris is found, is 
 the river when returned within its own limits and banks ; the 
 the 28 years of his life are the 28 cubits to which the Nile 
 rises at Elephantine, its greatest height; the 17th of Athyr 
 is the period when the river retires within its banks; the 
 different members of the body of Osiris, are the main canals 
 which irrigate the land from the river ; and the one member 
 which could not be recovered, is the Nile itself; the victory 
 of Horus, is the power possessed by the clouds in causing 
 the successive inundations of the river; Harpocrates, whom 
 Isis brought forth after the winter solstice, is the weak shoot¬ 
 ing of cereals produced after the inundation had subsided.” 
 
 Plutarch gives another rendering of the death of Osiris, 
 for he says: “ The death of Osiris, on the 17th day of the 
 month, means that the moon is shown at its full, and from 
 that time continually on the wane ; and the 28 years are the 
 number of days in which the moon performs her course ; the 
 14 pieces of the body are the number of days in which the 
 moon is continually decreasing from the full to its change.” 
 
 Such is the meaning of the “ fable ”—according to 
 Plutarch—when disrobed of its mystical covering ; but it 
 must be remembered that Plutarch wrote at the time of the 
 decadence, and during the transition state, when the remains 
 or debris of the ancient system were being utilised for the 
 formation of a then new system which gradually evolved into 
 Christianism. It is the planetary myth of the moon’s 
 changes—and not the main canals,” &c. —which is repre¬ 
 sented in the Ascension Scenes in the pictorial Illustration, as 
 
196 
 
 Eyijjjt : The Land of Wonders. 
 
 the frontispiece of this chapter. This is plainly seen in the 
 figure of Isis, who is always shown with the moon on her 
 head, resting on the crescent horns. The biblical narratives 
 referred to, undoubtedly connect the Hebrew (so called) 
 rendering with the later version as given by Plutarch; and 
 this goes a long way in determining the actual date of its 
 composition. 
 
 In the earlier monumental Egyptian records, there is noth¬ 
 ing totally witli Plutarch’s interpretation of the “ fable.” 
 The true and only rendering of the Osirian myth, in ancient 
 times, is celestial phenomena ; and this will be seen in follow¬ 
 ing portions, that deal with Egyptian Scriptures. 
 
 It is not as the Nile, but as the Sun-God, and continued in 
 (Horus as) the Son of God, that Osiris, as the central figure 
 in the ancient Egyptian theology, stands out prominently as 
 The Great Creator, The Manifester of goodness and truth; 
 and The God, who is full of goodness, grace, and truth. He, 
 after his “ passion,” ascended into Heaven, and became the 
 Great Judge; and it is the continuation of this phase in the 
 person of Horus, and the presentation of the Son to the 
 Father-God, by Isis, that will form the subject for what fol¬ 
 lows. It is this that demonstrates, beyond all cavil, the 
 identity of the Christian Triad with the more ancient 
 Egyptian one. How this “ came to pass,” I shall endeavour 
 to elucidate. 
 
 I have stated that the Great Osirian Trinity was fully for¬ 
 mulated so early as the 4th dynasty, some 3,300 b.c., and 
 which appears to have been a then new adaptation of an older 
 Triad ; but the probability is, that just prior to that period, it 
 was put into a form adapted for use in the temples dedicated 
 to Osiris and Isis, which we know were in existence in the 
 reign of Khufu , and standing contiguous to the Great Pyra¬ 
 mid at Jeezeh. In fact, the remains of buildings are still to 
 be seen, which bear evidence, from the plainness (the columns 
 are, or were, square, and made of solid polished alabaster in 
 one huge block), that these remains are undoubtedly of great 
 antiquity. The sculptured figures of Osiris, which I saw in 
 some of the tombs, engraved with the ovals of the kings of 
 of the 4th and 5th dynasties, evidence beyond dispute the 
 then established worship of the Osiric Trinity, and this is 
 
197 
 
 The Egyptian Religion. 
 
 what I am concerned with in the present chapter. But to 
 aid the reader, who may not be well versed in this ancient 
 religion, I give—what may be termed—the relationships of 
 this Divine Family :— 
 
 Osiris, the then Son of God—afterwards the Sun-God— 
 was the Son of Seb (Saturn), and Nu, the universal Mother. 
 Isis was the daughter of the same parentage, consequently 
 sister and wife, or feminine counterpart, of Osiris. Horus, 
 was the offspring, or the God-child, of Osiris and Isis. Har- 
 machis was also the offspring of Osiris and Isis, after the 
 resurrection and ascension of Osiris; but these two brothers 
 are the same one in dual aspect. 
 
 Anubis, who figures as the Guardian of Life beyond the 
 tomb (and that from the very earliest time), is the son of 
 Osiris and Nepthys, who was sister of Isis. 
 
 The Four Genii of the Amenti, i.e ., Hades or World of 
 Spirit, are (generally considered as) the sons of Osiris. These 
 will be noticed more fully in the following chapter. 
 
 The above are the members of this great Divine Family, 
 and all—excepting Nepthys and Anubis—appear on the 
 accompanying Illustration. 
 
 These are the names when personified:— 
 
 The constellation Orion was the stellar form of Osiris, and 
 Sirius, that of Isis ; interchangeable with the Sun for Osiris, 
 and the Moon for Isis. Horus—as the successor of his 
 Father—was Horus-Harmachis, or the Setting and Rising 
 Sun. The Four Sons of Osiris are the four cardinal points, 
 i.e., the Summer and Winter Solstices, and the Spring and 
 Autumn Equinoxes. The limits of this work forbid a further 
 notice of all the variations and ramifications which marked 
 the worship and conceptions of these Deific Forms in the long 
 course of the Egyptian nationality, but the above are the 
 main forms in which they were represented : and how they 
 became concreted in the Christian form will be noticed here¬ 
 after. But such, in fewest words, is the human and astral- 
 phenomenal conception that formed the basis for the personifi¬ 
 cation of the God-idea, which engaged the intellect of the 
 most learned of Egypt’s sons ; and which to this day is the 
 basis of all the great religious systems of the earth. 
 
 What the esoteric interpretation of these as Life-principles 
 
198 
 
 Egypt: The Land of Wonders. 
 
 and as actually expounded by the ancient Hierophants, or 
 “ Initiators into the Mysteries,” underlying the so-called 
 myths, was, and is, I shall explain in due course. 
 
 The Illustration of the Divine Family is taken from Bur¬ 
 ton’s “ Excerpta,” which is a copy of a sculpture in the 
 Temple of Dendera—one of the Ptolemaic, and consequently 
 most modern, completed by the Roman Emperors ;—and it is 
 this fact which proves the then transitional aspect between 
 the Osirian and Christian systems. The left side of the pic¬ 
 ture represents Isis presenting Horus, the young child, to the 
 Father Osiris, who is seated on the throne, invested w T ith the 
 insignia of Judgeship. On the right side, Harmaehis is pre¬ 
 senting Horus—then grown up, and who is supposed to have 
 succeeded his Father—with his Father’s insignia; and to 
 whom, as the Son, all judgment is committed by the Father. 
 The four flying creatures, or the four genii, are waiting to 
 convey to the four quarters, the tidings of the investiture of 
 Horus with this high function. 
 
 Lest is should be inferred, on account of its comparatively 
 recent execution, that it is plagiarised from the modern 
 Christian formula of the Trinity, I here add, that it was 
 known in times that long antedated the period when this 
 Temple (Dendera) w T as built (a former temple, dedicated to 
 Hathor-Isis, stood on the same site, for a distinct reference is 
 made to it on a stele dating from the 4th dynasty). In sup¬ 
 port of this statement, I quote an extract bearing on this very 
 subject from a well-known papyrus in the Louvre. It con¬ 
 tains an address of King Raineses III. to the Theban Deity 
 Ammon-Ra, about 1,300 years b.c., in which he says : “ I am 
 established on the throne of my father, in like manner as 
 Thou hast established Horus on the throne of his Father 
 Osiris. I have not usurped the place of another.” In the 
 Ethiopian Annals (see “ R. P.,” VI., 75), in an account of the 
 election of one of the kings, say about 800 b.c., the courtiers 
 say: “ May we serve under him (King Apsalut), even like both 
 lauds (the two worlds) served under Horus, the Son of Isis, 
 after he sat upon the throne of his Father Osiris.” Many 
 others could be given, but these are sufficient to show that 
 the enthronement of Horus was a very ancient known and 
 acknowledged formula. 
 
199 
 
 The Egyptian Religion . 
 
 The Inscriptions, courteously interpreted for me by Dr. 
 Birch, which are on the sculptured slab from which the 
 Illustration is copied, read thus (referring to the four 
 winged figures above Horus) : “Amset! Goto the South. 
 Turn to the South, and say to the Gods of the South. Hapi! 
 Go to the North ; turn, and say to the Gods of the North. 
 Tuaumutef! Go to the North. Turn, and say to the Gods of 
 the North. Kabhsenuf! Go to the South, and say to the Gods 
 of the South.” (Query, East and West.) The message they 
 were commissioned to carry to the four quarters of the world 
 was : “ Horus has been crowned and seated on the throne of his 
 Father Osiris.” Over Harmachis (who is crowned with the 
 Sun) is written : “ Says Harmachis, the great God dwelling 
 in Heliopolis ; the great God conceived and dwelling in the 
 House of Horus.” Horus (speaking to Harmachis) says : “ I 
 give Thee to watch the heavens, and to set up the great 
 Light by which thou givest light.” 
 
 Over Isis, presenting Horus, as Ruler of the two worlds, it 
 is written : “ Says Isis, the great Mother-Goddess ; Lady of 
 Dendera : I place the Son of my brother on the throne of his 
 Father, as King of the Gods, and Ruler of Eternity.” 
 
 Over Osiris is written : “ Says Osiris, who dwells in the 
 West, the Great God over Hermonthis; Chief Ruler of the 
 Great Gods in the Tapper Spheres ; Lord of the Temple of 
 Tattu, and of the great region of the Winds, Nifurt, and first of 
 the four quarters where are the Gods, the Guardians of the 
 Great Chief ; the first of the Lords residing in that Land. He 
 is (I am) the Ruler of the Ages, and of the Abode of the Gods. 
 I place all the Four Winds in their places ; and also the Gods 
 in their places, and have made peace with (amongst) all the 
 Gods.” 
 
 Such is the “ writing ” on this remarkable sculpture, that 
 embodies in pictorial form what had been handed down from 
 then time immemorial. The “ Christian doctrines ” of 
 Immaculate Conception ; Birth of the Son of God; Ascen¬ 
 sion of the Judgment-seat by Christ; and the Trinity 
 (minus the Mother); are here set forth with a plainness, that 
 cannot possibly be ignored, nor yet explained away. The 
 absence of the Mother-God from the Christian Triad, is 
 accounted for by the iconoclastic efforts of the early founders of 
 
200 
 
 Egypt: The Land of Wonders. 
 
 the system, who—as already referred to—degraded woman 
 from the co-equal position she had held under the Egyptian 
 culte. No wonder, then, that the Mother-God should he 
 ignored. There seems, however to be an effort on the part 
 of the Romish section of the Christian Ecclesiasticism to 
 retrieve this retrograde step ; for the Canon of the Church, 
 as established by the most important Synod held during the 
 pontificate of the late Pio Nono, was : “ That the Immaculate 
 Conception of the Virgin Mary is to be acknowledged by 
 the Universal Church.” 
 
 Apropos to this “ doctrine,” I have in my possession two 
 statuettes—one dating from the 22nd dyn., 900 b.c.— of Isis, 
 crowned, and nursing the babe Horus. On my return from 
 Egypt through Italy, I obtained a statuette of Mary, crowned, 
 and nursing the babe Jesus, which is an exact copy of the 
 statue of the Virgin and Child in the Church of St. 
 Augustus, in Rome. The figures are identical. 
 
 Face to face with such a fact, who dare assert that the 
 Egyptian Isis and Horus is a myth; and that the Christian 
 Mary and Jesus is a literal fact, which must be believed in 
 
 %J * 
 
 under penalty of eternal damnation ? Some simple-minded 
 ones beguile themselves with the delusion that these 
 Egyptian and other Heathen beliefs are prophecies of the 
 real Jesus, who, in fulness of time, came down from heaven 
 and was born of a mortal virgin. But against this we have 
 not only the actual claim of several Egyptian kings (already 
 specified) to be the “ Son of God according to promise, or 
 prophecy ” (1,600 years before Christ was born), but we 
 have the fact of a whole nation for thousands of years resting 
 their hopes of eternal salvation upon a belief that “ the Son 
 of God, Osiris, came down from heaven, took upon himself 
 the mortal form, was slain by wicked hands, rose again from 
 the dead, and ascended into heaven, where he became the 
 Great Judge of all mankind.” Not only this, but the Indian, 
 Phoenician, and many other religious systems have their 
 Saviours of divine and human parentage. 
 
 In the midst of these now ancient conflicting claims for 
 Messianic supremacy, the minds of men may well be 
 bewildered in judging of these competing “ Saviours of the 
 world,” as to which is the true one, and who are the false 
 
201 
 
 The Egyptian Religion. 
 
 ones. The adherents of opposing systems may charge each 
 other with worshipping a false God, and a false Saviour, blit 
 this accusation—backed as it has been in the past by fire, 
 sword, torture, and infliction of death—does not prove the 
 genuine truth of iheir own. All that it proves is the ignor¬ 
 ance of those who—incapable of distinguishing between a 
 spiritual eternal verity, and a long past supposed natural in¬ 
 cident—have made the acceptance of their belief a casus 
 belli , and, under the plea of saving souls, have not hesitated 
 to subjugate the bodies, and seize the property, of others, who 
 preferred their own so-called false Christs. If the belief in a 
 great after-life Judgment is founded upon a reality, and 
 nations as well as individuals have to undergo the ordeal, 
 then the Christian, along with other nations, will have to face 
 a heavy reckoning. So far as I have been able to see, this 
 sin cannot be laid to the Egyptian Church. 
 
 The enthronement of the slain Son of God on the Seat 
 of Judgment, is a subject of frequent occurrence in the Old 
 and New Testaments, and which, without a doubt, is taken 
 from the Egyptian source. The Old Testament is said to be 
 a translation from an older Hebrew record, called the Septua- 
 gint; but this statement rests upon no stronger basis than 
 tradition! There is not such a thing in existence as a 
 Hebrew Bible antedating the Christian era ; but its 
 Egypto-Arabic origin is in places unmistakably evinced. 
 As a case in point, see the account concerning Cyrus (Isaiah, 
 xlv.). The whole statement is almost a verbatim copy of the 
 “ speech of Ammon-Ra to Rameses II." (given in extenso 
 on a prior page); and, what is much to the point, this very 
 Cyrus—who was the son of one of the 27th Egyptian 
 dvnastic kings—is only another form of the name Osiris. 
 
 If the reader will take the Illustration, and read the first 
 chapter of Ezekiel, he will find it to be a version of this 
 same subject: v. 26, “ And upon the likeness of the throne 
 was the likeness as the appearance of a man above upon it.'’ 
 See the seated Horus ; and the four winged creatures above. 
 Ezekiel saw four living winged creatures ; his are described 
 as with the faces of a man, a lion, an ox, and an eagle. The 
 four in the Egyptian picture are a man, an ape, a jackal, and 
 a hawk; a distinction truly, but scarcely a difference. The 
 
 2 b 
 
202 
 
 Egypt: The Land of Wonders. 
 
 name Ezekiel, which means the strength or power of God, is 
 simply a combination of the Egyptian Osiris (pronounced 
 Eseres) and the Arabic El. This supplies the key. 
 
 Coming to the New Testament, we have precisely the 
 same, under variant forms, applying to Jesus Christ, or Hesus 
 Kristos, which is again another form of Horus Osiris. See 
 Matthew, xviii., 22 : “ And he that shall swear by heaven, 
 sweareth by the throne of God, and by him that sitteth 
 thereon." The most sacred oaths the Egyptians used were : 
 “ By him who sleeps at Philae ; and, By him that sitteth upon 
 the throne.’’ See Matthew, xxv., 31-37 ; and the same thing 
 is actually shown in the picture. See John, v., 22-37, in 
 which Jesus is made to say: “ For the Father judgeth no 
 man, but hath committed all judgment to the Son,” &c., &c., 
 which is the exact wording of the Egyptian picture. The 
 book of Revelation is also full of scenic (word) representa¬ 
 tions of the older Egyptian drama, based chiefly on the Great 
 Judgment Scenes, in which Horus—there Jesus—is the central 
 figure. Ages before that book was written, or known of, the 
 monuments of Egypt teem with illustrations of the same subject 
 in every conceivable form and shape ; and no stronger proof of 
 its origin can be required than the fifth chapter of the book 
 of Revelation, which forms a running interpretation of the 
 Sculptures, of which my Illustration forms a part. 
 
 I merely give these few selections from our biblical records, 
 out of a vast mass, to demonstrate my statement that (with but 
 a very few exceptions) our Bible narratives are non-historical ; 
 and that they are a younger version of the more ancient 
 Egyptian theology, which, in its turn, was a spiritual theo¬ 
 sophy, vailed under a personified allegory. The personified 
 principles are actual spiritual truths : so that if I remove the 
 scaffolding—which forms no part of the building proper—I 
 can the better allow the superstructure to be seen in its 
 beautiful proportions. It has been the policy of the Builders’ 
 craft, alias ecclesiastical sacerdotalism, and the host of secret 
 societies, who claim to possess the true meaning and under¬ 
 standing of intellectual and spiritual truth, in past ages, to 
 prevent the mass from entering within the sacred precincts, 
 under the ignorant and arrogant plea that such a view of 
 Truth was unsuited to the common herd ; but I maintain 
 
The Egyptian Religion. 
 
 203 
 
 that it is “ vested interests,” and not pure truth, which has cause 
 to fear the gaze of the multitude. I have undertaken—■ 
 in their interest —to remove the vail from Isis, and from her 
 image, the Madonna ; and if the wooden, or silver, figure 
 should prove to be the work of men’s hands, the magician’s 
 wand, wielded by the power of the wisdom of the soul—or 
 spiritual perception—can transform even the Image into “a 
 thing of beauty and a joy for ever.” 
 
 In its old form, the vailed figure has had its use, but its 
 day is past, and it is its transformation—not destruction— 
 that I essay, and therefore I must protest against being included 
 amongst the so-called atheistical iconoclasts, who coarsely 
 and rudely assail the structural form of all religious systems 
 under the impression that there is no life— i.e., truth—in them. 
 On the contrary, I maintain there is life, which only needs 
 the quickening impulse of spiritual vitality, to dissolve the 
 hard shell of externalism, or a concreted sacerdotalism, and 
 then the beauty of the living form of Truth will be revealed 
 in all its exquisite symmetry. 
 
 I close this important chapter, with its interesting subject, 
 by giving an extract from an ancient hymn or chant, used in 
 the old Egyptian ceremonies. The whole may be found in 
 “ R. P.,” II., 113, which is inscribed, in hieratic writing, on a 
 papyrus which was discovered inside a wooden statue of 
 Osiris, at Thebes. It is headed : “ Recital of the beneficent 
 formula made by the two divine sisters, Isis and Nepthys, 
 in the temple of Osiris, on the 25th day of the month Choiak” 
 (our November 13th). This shows that liturgical services 
 were in use from ancient times. It states that the recital of 
 this formula is good both for soul and body of those who 
 repeat it, and that “it satisfies the heart of Isis and of 
 Nepthys : who placed Horus on the throne of his Father.” 
 The chant is arranged for two voices, and Isis and Nepthys 
 are supposed to speak alternately. The few lines I have ex¬ 
 tracted as a specimen, reveal the celestial or stellar allegorical 
 basis; for, especially in the later era of the Egyptian 
 monarchy, the magnificent constellation Orion , and Sirivs 
 (the most brilliant star in our celestial hemisphere) were the 
 stellar forms of Osiris and Isis ; as diverse from the solar 
 and lunar representative forms. This explains the poetical 
 
204 Egypt: The Land of Wonders. 
 
 allegory, which supposes Isis, in her widowed condition after 
 the departure of Osiris from earth to heaven, to woo her 
 Lord back to her presence. Put into euphonious English, 
 parts of the chant reads thus :— 
 
 O God, Osiris! Come to thine abode ! 
 
 For those, who were thy foes, exist no more. 
 
 My heart is full of grief on thy behalf: 
 
 I seek thee that I may behold thy face ; 
 
 For seeing thee is happiness indeed. 
 
 Then come to her, thy wife and sister too ; 
 
 There’s none who loves thee like to me, thy spouse. 
 
 Thou givest light to worlds above, below : 
 
 Both Gods and men, their faces turn to thee. 
 
 For in thy path, thou sheddest light and joy ; 
 
 And naught can injure where thy face is seen. 
 
 ’Tis that which emanates from thee, bestows 
 The brilliant lustre to Orion s stars. 
 
 I am the Sothis standing close behind, 
 
 I never separate myself from him. 
 
 ’Tis that which emanates from thee, which gives 
 The life to Gods and men, and all that lives. 
 
 Oh ! come to thine abode—Thou Mighty Lord ! 
 
 Oh ! come. Behold thy Son who sits enthroned ! 
 
 For Horus reigns supreme; his sway extends 
 O'er all the realms, where dwell both Gods and men. 
 
( 205 ) 
 
 XII. 
 
 AN EGYPTIAN NEVY YEAR’S CAROL ; 
 
 Commemorative of the Birth of the Egyptian 
 
 Christ—Horus. 
 
 From a Stele of the time of Thothmes. 
 
 18th Dynasty, 1570, b.c. 
 
 0 OS IRIS ! to Thee, the Great Lord of all times ! 
 
 Thou art King of the Gods, and with names manifold ; 
 Who in changes of form, art most holy and high; 
 
 In Thy Being, majestic ; in the temples adored, 
 
 In the which are Thy Forms, that are mystic portrayed. 
 
 In the West Thou dost dwell, and in Sokhem contained 
 As the One who art Great; and as Master invoked. 
 
 In the Temple of On, Thou art praised as the One 
 Who art First, and from whom all fertility comes. 
 
 To command is Thy right, who dost sit on the Seat 
 In the Hall of Two Truths, where the judgment is given. 
 
 O Mysterious Soul! Thou art Soul of the Sun : 
 
 Thou art Holy, and Great—of the Wall that is White ; 
 
 In the region of Ner, of the Tree which is Life. 
 
 Thou art Author of Prayers, for to Thee they are said. 
 
 To keep vigilant watch, is existent Thy Soul : 
 
 In the temples Thy Names, are of manifold forms : 
 
 Thou art worshipped as Lord! and the Terrible One ! 
 
 As the Lord of the Age; of the times without end. 
 
 All who go to the place in which Thou dost dwell, 
 
 They must pass by the road, through the gate of the tomb. 
 In the mouths of all men, Everlasting! Thy name. 
 
 Thou art Maker of Worlds, and the Feeder of Gods, 
 
 And the Spirit of God, in the dwelling of Souls. 
 
 The great River of Heaven has its waters from Thee. 
 
 ’Tis for Thee that the ground in abundance brings forth. 
 
206 Egypt: The Land of Wonders. 
 
 Thou dost open the gates, and the heaven on high, 
 With its Stars must obey Thy great word of command. 
 In the South of the heavens, as the Master invoked : 
 
 In the North of the heavens, they adore Him as Lord. 
 Both the Stars that are fixed, and the others that move, 
 Are the place where He dwells, and are under His face. 
 Bv the orders of Seb, must all gifts be to Him ; 
 
 All the Gods in the heavens and the Spirits below, 
 Must the reverence yield, and to Him give the praise. 
 They see Him who is high, and in awe they behold, 
 
 As His Holiness moves through the vault of the sky. 
 
 In His dignity great, He is first of all Souls, 
 
 Of His Kingdom no end, for established it is. 
 
 All the Gods own His sway : He is highly beloved, 
 
 Bv all those who behold, for His face is most fair. 
 
 He imposes His fear in all lands of the earth, 
 
 And they love to exalt Him the First over all. 
 
 There are none to complain, there’s abundance for each ; 
 As in heaven so on earth, He is Lord of renown. 
 
 In the times of the feasts, then His praises resound, 
 And from both the two worlds they in unison rise. 
 
 As the eldest by birth, of his brethren the first, 
 
 He is King of the Gods, and ’tis His to bear rule. 
 
 In the two hemispheres, in the worlds that are there, 
 
 It is He who maintains and gives justice to all. 
 
 It is He who hath placed on the Seat of the Sire, 
 
 And has handed to Horns—His Son and His Heir— 
 The Insignia, which to His office pertain. 
 
 The delight of His Sire ; of His Mother the love ; 
 
 He is valiant and strong ; overthrows the impure ; 
 
 His opponents he strikes—but Himself none can touch : 
 He inspires with His fear all the hearts of His foes, 
 
 He has taken the bounds, which the wicked had fixed. 
 He is steadfast in will; He is watchful and firm, 
 
 As the offspring of Seb, who His virtues hath seen. 
 
 He is Iiuler of worlds; and to Him hath been given 
 All the nations of Earth, who must yield to His sway, 
 lie created this world, by the power of His hands, 
 
 With its waters, its air, vegetation and flocks, 
 
 As well creatures that flv, and the four-footed beasts. 
 
An Egyptian New Year's Carol. 
 
 207 
 
 To the Son of great Nou, is all judgment assigned, 
 
 And the world is at rest, when the throne He ascends, 
 Which the Father had made for His Son to succeed. 
 
 Like the Sun in the sky, He enlightens the dark; 
 
 By the plumes on His head, He disperses the shade. 
 
 As the Sun—at the dawn of each day as it comes, 
 
 Doth this world inundate—so His coming compares; 
 
 At the top of the heavens doth His diadem shine, 
 
 His companions are Stars, as they run in their course : 
 
 As the Leader of Gods, they accept Him as Guide. 
 
 Both in will and in word, He is good and is true; 
 
 He elicits the love of the small and the great. 
 
 It is Isis the good, both His Sister and Spouse, 
 
 That with vigilant eyes o’er His body kept watch. 
 
 She dispersed all his foes, and all evil repelled 
 
 By the force of Her voice and the words from Her mouth, 
 
 For Her wisdom is such that Her speech never fails. 
 
 She avenged all the wrongs that her brother endured. 
 
 With Her heart full of grief, when they took Him away, 
 Though lamenting Her loss, yet She never repined. 
 
 Then commencing the search for the dead One's remains, 
 
 She set out on the trail, and she never once stayed,— 
 
 For no stop would She brook, in the journey She made, 
 
 Till the lost One was found, and ’twas then that She paused, 
 With Her wings at full stretch, which She spread o’er the 
 corpse. 
 
 She made air to vibrate, for the dead to inhale ; 
 
 And the rites She performed for the burial scene : 
 
 The remains of Her Lord were infilled with new life ; 
 
 And extracting therefrom, that by which She conceived. 
 
 She gave birth to the Child, who in secret She nursed ; 
 
 There are none who can tell, how or where this occurred. 
 
 But the arm of Her Son hath developed in strength 
 In the dwelling of Seb, that extends o’er the earth. 
 
 At His Advent, the Gods give the glory to Him, 
 
 And with joyous acclaim do they hail His approach, 
 
 As the Heir who succeeds to His Father’s domain. 
 
 It is Horus, the Son, who—by Isis brought forth, 
 
 By Osiris begot—is courageous and just. 
 
 By the mighty in heaven, by the Gods who are there, 
 
208 
 
 Egypt: The Land of Wonders. 
 
 He was seen and received ; and by them recognised. 
 
 As the Boy, who Himself is the Lord of all things. 
 
 The great lords who had sat in the past on the seat, 
 Where the judgment was held for the sins of this world. 
 Their authority gave to the hands of its Lord, 
 
 For to Him it belongs, in whose reign there is peace ; 
 
 Tis established, His right, for His action was just, 
 
 And the title is his, which his Father had borne. 
 
 By the orders of Seb, he wears Royalty’s garb ; 
 
 And the Kingdom He takes of both worlds to Himself. 
 On his head sits the Crown of the regions on high. 
 
 As the Judge of this world, He will do what is right. 
 Both the earth and the heavens are beneath Him in space, 
 His commands are obeyed by the race of mankind. 
 
 E’en the orb of the Sun as its circuit it makes, 
 
 He controls, and the winds, with the waters and air, 
 Vegetation and trees of the wood own His sway. 
 
 As the Life of all herbs He fecundates the seeds : 
 
 With abundance He causes the earth to bring forth. 
 
 He dispenses His gifts with most liberal hand, 
 
 On the earth, so that all may be fed and be glad, 
 
 And their hearts may rejoice, who His bounty receive, 
 And with joy in their breasts they to Him give the praise. 
 For His goodness and love, which are gentle and mild. 
 There are none but must give all the glory to Him, 
 
 For his tenderness melts the most obdurate heart, 
 
 And His love is so great, that each bosom is filled. 
 
 To the offspring of Isis—to Horus Her Son 
 Must the offerings be made,—'tis His due and His right. 
 When his anger is roused, then His foes must succumb; 
 By the sound of His voice He makes evil, to cease. 
 
 To the end of His time has the violent come, 
 
 The avenger draws nigh, and will judgment award; 
 
 For the Son—born of Isis—has conquered the foe. 
 
 And His name is most holy, His goodness is vast; 
 Veneration to Him shall be offered by all, 
 
 And respect for His laws that can never be changed. 
 
 Now is opened the path for the wayfarer’s tread ; 
 
 The two worlds are at peace, for all evils depart; 
 
 And the earth shall bring forth, in abundance and joy : 
 
An Egyptian New Year's Carol . 
 
 209 
 
 For the sway of its Lord to its boundaries reaches. 
 
 He, iniquity, sin, and all evil, forgives. 
 
 Oh ! how mild is Thy heart, who art Isis's Son 
 Of the uppermost heaven Thou hast taken the crown, 
 And to Thee has been given all the dwelling of Seb, 
 With authority, which, to Thy Father pertained ! 
 
 In the writings of Thoth, and the words of the Seer : 
 Are contained what is said in regard to this truth. 
 
 As the Father commands, e’en so shall it be done, 
 
 In accordance therewith, with the word that He spake. 
 
 The above Ode is from a stele of a functionarv named 
 
 i * 
 
 Amen-em-ha, who appears to have been connected with the 
 Temple of Ammon at Thebes, and is supposed to have lived 
 in the reign of Thothmes /. The stele itself is in the Biblio- 
 theque Nationale, in Paris, and is translated in “R. P.,” vol. 
 IV., p. 99. It is this translation which I have used, so as to 
 put it into metrical form, rigidly keeping to the ideas, and 
 using the words of the translation as far as possible ; but the 
 sense, as I have rendered it, is in perfect harmony with the 
 original. 
 
 Although the Translators have headed it, “ Hymn to 
 Osiris,” in reality it is a composition comparable to our 
 Christmas Carols; commemorative of the Birth of Horus, 
 exactly as the Carols are of the Birth of Jesus. I have 
 given this Ode at length, inasmuch as being applicable to the 
 approaching Christmas and New Year’s Festivals, it proves 
 that these very Christian Festivals were antedated in Egypt 
 upwards of 1,500 years before Jesus was said to have been 
 born. At that time it was in general use (as see the nume¬ 
 rous examples in the necropolis of Memphis, as well as of 
 Thebes), and was used in the Temple Services of that remote 
 period. Like portions of the Ritual, it was utilized for funereal 
 monuments, &c. 
 
 The Ode is extremely valuable, inasmuch as it presents in a 
 condensed form the Egyptian theology which prevailed with but 
 little radical change from the commencement to the extinction 
 of the kingdom. It will be seen at once, that the concep¬ 
 tion is in strict accord with the Christian doctrines, and in 
 fact, excepting the names, they are identical. Substitute 
 
-10 Egypt'. The Laud of Wonders. 
 
 Jehovah for Osiris, the Father; Mary, for Isis, the Mother; 
 and Jesus, for Horus, the Son, and the rest is the same. 
 
 It will be noticed that Horus was seen and received “as 
 the Boy who Himself is Lord of all.” This taken in con¬ 
 nection with the statement that “ this was contained in the 
 (ancient) writings of Thoth, and were words spoken (in 
 prophecy) by the Seer,” is the exact parallel to the celebrated 
 prophecy in Isaiah, which speaks of a Virgin conceiving and 
 bringing forth a child (the true rendering is a Boy), who 
 was to have “ the government upon his shoulders,” etc. Is 
 it possible to have a stronger confirmation of the origin of 
 Old and New Testament Records? 
 
 The Dramatis Personce of the Ode are based upon the 
 solar Phenomena, which the author has plainly made mani¬ 
 fest. The Death of Osiris refers to the expiration of the 
 annual cycle, and the Birth of Horus—as the successor of 
 his Father—is simply the commencement of a new year. As 
 the sun reaches the lowest point (in appearance) of the 
 winter southern arc, at the winter solstice, he is said there to 
 die, and is reproduced, or born again, at that point; from 
 which he commences to rise till he reaches the vernal equinox 
 and summer solstice, where he is in his glory, or glorified. 
 On this natural phenomenon rests the vast theological super¬ 
 structures which form the Religions of the world; the fun¬ 
 damental idea of which is—resurrection ! i.e., the rising 
 again from the grave, or the dead, in a new form, to enter 
 upon a new life. With this as a key, the whole becomes 
 transparent. Considered from the intellectual and spiritual 
 standpoint, the whole allegory is—not only lofty in concep¬ 
 tion and beauty of thought, but —true in fact ; and demon¬ 
 strates the clear insight that the Egyptian Hierophants had 
 into spiritual verities, as well as the confidence with which 
 they spoke of the continuation of conscious life beyond the 
 grave. How they became possessed with the knowledge, is 
 no secret to those who are acquainted with modern psycho¬ 
 logy. To the discredit of modern Christianism, be it said, 
 that that knowledge—which is as attainable at the present as 
 ever it was in the long, long past—is taboo’d ; and as a con¬ 
 sequence, it is obliged to fall back on writings and records 
 (which are only intelligible in psychological light) of many 
 
Aii Egyptian New Year s Carol. 
 
 2 L1 
 
 centuries past, and which admit of no substantiation, but must 
 be believed as having literally occurred, under penalty of 
 ostracism from Church associations, and a threat of eternal 
 condemnation. Such is the plight to which Christian Sacer¬ 
 dotalism is reduced, in consequence of its unholy and unnatu¬ 
 ral alliance with the agnostic materialism of the day. 
 
 When I speak of Psychology, I mean all that is compre¬ 
 hended, in the Science of Man—not as a mere animal that is 
 born to find its pleasures in sensual enjoyments, but—as a 
 Spiritual Being, compounded of all the substances, qualities, 
 and principles, ranging from the animal right up to—God ! 
 Surely with such a subject, he who ignores the highest and 
 only enduring part of humanity, and would close the gate 
 which opens to fields of research worthy of man—who has 
 the germ of the angel and the God within himself—is guilty 
 of treachery to the nobility of his own nature. This is the 
 great sin of the Christian system (at least on its so-called 
 Evangelical side), that “ it neither goes within the gates of 
 knowledge and experience itself, nor will it permit others 
 that would to enter therein.” The Romish section allows it 
 ■within certain limitations ; but true to its instincts and spirit, 
 it only permits that to be known and practised which tends 
 to support her own ecclesiastical claims and power. 
 
 Returning to the Ode, and using the allegory as a stepping- 
 stone to ascend to catch a view of that which is allegorised, 
 we shall see that the eulogy bestowed is not overdrawn. The 
 Personalities are vails which cover living principles, precisely 
 as the human physical body itself hides, or encases, the vital 
 substances and essences that are alone human ; and what these 
 are, I here explain in language as plain as the subject permits. 
 
 The Osiris is the Psyche (commonly known as Soul) within 
 the human organism, and like the natural Sun which appears 
 to go into darkness, or death, but which in reality neither 
 goes into darkness nor dies ! even so, the Soul—the true Ego 
 —neither is born nor dies. But as the Sun appears to go 
 out and die to sight, so the Soul appears to become extinct at 
 death, for it vanishes from sight. Here we have the dead 
 Osiris ; and the dismemberment of his parts, is the dispersion 
 of the atoms which formed the physical body in earthly life 
 and conditions. 
 
 / 
 
212 Egypt: The Land of Wonders. 
 
 Now Isis comes on the scene, and sets out in search of the 
 dispersed portions, and finding them, she collects them to¬ 
 gether—excepting the one part, the phallus (which is the 
 symbol of the animal organism)—and then extracts the 
 essences , from which she conceives and brings forth a child, at 
 once the successor and reproduction of his Father. (I call 
 attention to the very significant sentence introduced at this 
 part: “ but where and how this occurred, no man knows.” ) 
 To understand this part (I must assume acquiescence in what 
 I am advancing for the purpose of elucidating the meanings), 
 Man must be considered as a dual being—in reality, much 
 more, but this is enough for present purpose,—formed of two 
 interior radicals, named Understanding and Will; or Intelli¬ 
 gence and Force; or Wisdom and Love ; the latter of which 
 is the life-bearing principle and faculty. In proof of this we 
 have the male and female, each of whose organic structures 
 is duplex, i.e., 2 arms, 2 legs, 2 eyes, 2 nostrils, 2 lungs, &c. 
 
 That which is symbolized by the Isis, in the allegory, is 
 the innate love of life, or desire for continued existence, and 
 this is essentially the feminine principle. The collection of 
 the dispersed members, and the extraction of the essences, is 
 the withdrawal of the psychic elements from the physical 
 body; and it is those essential elements that form the cover¬ 
 ing for the Soul—ego—of the new individuality, as diverse 
 from the old personality. This is called the “ Child that is 
 born in secret ” (because the process is invisible to the outer 
 eye) ; and, as Horus, it is the successor of Osiris, which are 
 convertible terms to express the same Ego in progressive 
 conditions of existence and being. That which becomes 
 visible to clairvoyance is an actual phenomenal objective form 
 — known to Occultists as the astral body,—and hermetic lite¬ 
 rature teems with narratives concerning the appearance and 
 visibility of this apparitional spectre. 
 
 The joyous reception of the young child, Horus, by the 
 Gods, is the expression of ecstacy experienced by the new¬ 
 born Being, finding itself a conscious Individuality in another 
 sphere of existence, and its recognition as such by those who 
 have preceded it in the same experience. It is the process 
 — possessed by this (apparently) new Being—that is sym¬ 
 bolized by the possession of the throne of Osiris by Horus. 
 
An Egyptian New Year s Carol. 
 
 213 
 
 Nevertheless, the Osiris is still the Great God : which simply 
 means that the interior life —or that which creates the form 
 —continues, on a more exalted plane : for the inmost life- 
 principle itself is incorruptible, unchangeable, and eternal, 
 and to which past, present, and future, have no application. 
 
 This esoteric key unlocks all the symbology, so graphically 
 delineated in the after-death scenes connected with the Great 
 Judgment, Hades, Amenti, &c., &c., which abound in the 
 Ritual, Papyri, and Monuments of the Egypt that is gone. 
 A study and mastery of Hermetic Philosophy can alone 
 bring out the real meaning and application of these wonder¬ 
 ful ancient Records. The slight unvailing of this fragment 
 which I have essayed, will, I trust, demonstrate that there 
 was, and is, an underlying philosophy, based upon a true 
 Knowledge of Man, his antecedents, and his future; and 
 though the profundity of that knowledge, pertaining to those 
 times, may excite our wonder, it will be of small avail, unless 
 present and future generations can gather up and utilize the 
 same for the production of a still higher Wisdom and Know¬ 
 ledge, manifested by a clearer perception of the Laws of 
 Kosmos, and their adaptation to human wants and human 
 aspirations. 
 
( 214 ) 
 
 XIII. 
 
 THE EGYPTIAN SCRIPTURES. 
 
 HE accompanying Illustration—which is generally found 
 
 on IMS. copies of The Ritual— represents the Soul of 
 the Defunct brought up for judgment. 
 
 Commencing from the right, the Defunct is being ushered 
 
 into the Hall of Two Truths, by a female attendant, who, as 
 seen by the attitude of the arms, is in the act of invocation. 
 
 Before this figure stands Ma, the Goddess of Justice, with 
 the wand of office in her left hand, and the symbol of life in 
 
 her right hand, which she waits to bestow upon the “ De¬ 
 fendant,” should the ordeal be passed satisfactorily. Next 
 comes the Balance, with the heart of the Defunct in one scale, 
 and a statue of Ma in the other, which indicates that strict 
 justice will be rendered. Horus is drawing the string to raise 
 the scales from the ground, and Anubis is adjusting and test¬ 
 ing the weighing. If the scales are evenly balanced, then 
 Thoth, the Recorder, writes down the result as satisfactory, 
 and the sentence is delivered by Osiris, the Great Judge, who 
 pronounces the tried one justified ! 
 
 Woe betide the unfortunate one, who cannot pass the 
 ordeal, for the administrator of the Law, represented by the 
 animal on the tomb, is waiting to devour the Soul, and 
 the four Genii who stand before Osiris, will refuse to give up 
 the vitals wdiich they hold in pledge, until the penalty has 
 been paid, or expiation made. These four Genii are des¬ 
 cribed by Ezekiel (i., 10), v T ith faces of a man, a lion, an ox, 
 and an eagle. In Revelation (iv., 7) they are described as 
 a lion, calf, a face of a man, and a flying eagle. They are 
 simply the four cardinal points, or extremities of the cross 
 where they touch the circle. The lotus flow r er is the offer¬ 
 ing, made as a thanksgiving, for the favourable award of the 
 Judge. In some MSS., the forty-two Assessors are shewn 
 sitting above the figures, w r ho demand an answer from the 
 
The Egyptian Scriptures. 
 
 215 
 
 Defendant, as to whether he or she has been guilty of the 
 specific sin, which each of the forty-two Assessors is com¬ 
 missioned to avenge. The forty-two Assessors, I take to 
 be the seven stars of Ursa Major , in their (apparent) revol¬ 
 ution in the six months, between the vernal and autumnal 
 equinoxes, in the southern arc. But in Revelation (iv., 4) 
 they are made into “ twenty-four elders, sitting round about 
 the throne ; ” that is, the twelve hours (astrological houses) 
 of the day, and twelve hours of the night. To these a plea 
 of not guilty is returned, which is accepted, provided the 
 record of Thoth, as to the position of the scales, sustains the 
 plea. This pictorial representation will be found useful as 
 explanatory of much that is contained in the Sacred Writings, 
 the history of which will be noticed at the conclusion of the 
 contents. 
 
 The Ritual, or Book of the Dead, from which I quote, 
 is taken from the celebrated Papyrus, in the Museum of 
 Turin, and is supposed to be the most perfect copy in exis¬ 
 tence. Although of comparatively recent date—say about 
 four or five centuries b.c.— yet it is undoubtedly only a 
 copy .of what had been recognised and used for ages long 
 prior to its production, as will be noticed in due course. It is 
 translated in full in fifth volume of Bunsen’s “Egypt’s Place in 
 Universal History,'’ and is accepted as a faithful rendering of 
 the original. There are the sixteen books, each subdivided 
 into chapters, with headings and coloured vignettes, symboli¬ 
 cal of contents. 
 
 The First Book is entitled, “ The Manifestation to Light,’’ 
 and comprises chapters i. to xvi. The first chapter opens 
 with the “ Sayings of Thoth,” who is supposed to speak for, 
 and in the name of, Osiris. It is well to note here that all 
 defuncts who have successfully passed through the Judgment 
 ordeal, and pronounced justified, are invariably styled the 
 Osiris. After Osiris, Isis, and Horus, Thoth seems to be one 
 of if not the most important of the Deities. He is the Re¬ 
 vela tor, Recording Angel, Messenger, and Mediator, in which 
 latter character he appears in the opening chapter, where he 
 recounts all that he has done for the Osiris, as his Defender 
 and Saviour from the evils by which he has been surrounded, 
 and by whose aid he (the defunct) has been able to do battle 
 
216 
 
 Eyi/pt : The Land of Wonders. 
 
 with and overcome all his enemies. The sixth chapter ap¬ 
 plies to a certain class of Beings whose duty it is to aid the 
 Osiris while passing through Hades. They seem to be no¬ 
 bodies—in the eyes of the great, and wealthy, and of the 
 nobility and Royalty—for they are the labourers that must 
 perform the work which the Osiris commands them to do. 
 The representatives of these are small figurines, or statuettes, 
 which are found in such vast quantities near the mummified 
 bodies in all the tombs of any importance. It reads thus: “ 0 
 Figures! Should this Osiris have been decreed for all the 
 work to be done in Hades, let me call upon you to perform 
 constantly what is to be done there : to plough the fields, to 
 draw water from the wells, to transport the food of the East 
 to the West. Let me call you to obey the Osiris.” The 
 concluding chapter of this Book contains the jubilant Song of 
 the Osiris who has passed through Hades, and is nearing the 
 “ Abode of the Blessed.” I give an excerpt from it (in diffe¬ 
 rent rendering, but in strict accord with the scholastic text) 
 as follows :— 
 
 “ All hail! 0 Sun, the Lord of radiant beams ! 
 
 Shine forth, and in my face reflect thy Light! 
 
 I worshipped in the Gateway of the West. 
 
 The Soul comes forth, and seated in the ark, 
 
 Just like the Sun and never-resting Gods (the planets), 
 It moves and makes the circuit of the heavens. 
 
 O Sun ! Creator ! Self-created—Hail! 
 
 How perfect is Thy light; who, by Thy rays, 
 
 Illumines all the world, from East to West. 
 
 To see the King of Heaven, e’en Gods rejoice, 
 
 For on Thy head is placed the dual crown. 
 
 And at the Stem, the Lady of the Hours 
 Doth sit, tormenting all opposing foes, 
 
 Who would Thy progress stop, to look at Thee ? 
 
 But I have come, and in Thy presence am. 
 
 Reject me not, nor dissipate my form, 
 
 But grant that I may see Thy perfect Form, 
 
 As all who are Thy subjects wish to see. 
 
 For I have come from earth, and represent 
 Thyself thereon, of whom I am the type. 
 
The Egyptian Scriptures. 
 
 217 
 
 The concluding stanza reads thus :— 
 
 0 Great Creator of the Gods and me, 
 
 The Father, who, corruption knoweth not ; 
 
 Thou art the God who giveth life and peace. 
 
 Eternal is the truth, this book (Thy Word) contains, 
 For by attending to its words on earth, 
 
 I stand established in the paths of peace. 
 
 The Second Book, “ The Egyptian Faith,” comprises 
 four chapters : xvii. to xx. It, in part, supplies the 
 esoteric truths which are taught under the symbolism em¬ 
 ployed. The allegory is founded upon the majestic panorama 
 of the brilliants of the sky, as they course their nightly path 
 during the winter months, as seen from the latitude of 
 Egypt. In the simple form, it represents the night; and in 
 its wider application, the six winter months of the southern 
 arc; and these symbolize the passage of the Soul through 
 Hades. The zodiacal and surrounding constellations are 
 personified as the Chiefs, w 7 ho are made the Rulers of the 
 regions in which they are situate. In all these astral per¬ 
 sonifications, the constellation of Ursa Major (the Great 
 Bear) plays a most prominent part. The four stars, forming 
 the square, according to the popular legend still in vogue in 
 our own country, formed the “Coffin of Osiris;” and these 
 are the four genii (sons of Osiris) who are the guardians of 
 the tomb, and who are shown, in the Illustration of preceding 
 chapter, as carrying away the Body of Osiris. It is this very 
 picture which forms the groundwork of the allegory of the 
 removal of the body of Jesus, see John, xx., 13: “She 
 (Mary) saitli unto them (the two of the guardians of the 
 tomb), Because they have taken away my Lord, and I know 
 not where they have laid him.” The seven brilliant stars of 
 this constellation are referred to in many parts of this ancient 
 book, and under a great variety of forms. The Biblicist will 
 be surprised to find, from this chapter, that “ the seven spirits 
 before the throne of God “ the seven Lamps (stars) which 
 are the seven Spirits of God “ the seven eyes, which are 
 the seven Spirits of God ” (see Rev. i., 4; iv., 5 ; v., G) are 
 simply the seven brilliants of the Great Bear, and which, in 
 the Egyptian Theosophism, had been used ages before the 
 
218 
 
 Enypt: The Land of Wonders. 
 
 Book of Revelation was written. The concluding chapter 
 (of which there are several versions) is, “ The Crown of Justi¬ 
 fication,” awarded to the successful aspirant who had passed 
 through Hades, in which is the great Hall of Justice. 
 
 'The Third Book, “ Reconstruction of the Deceased,” 
 comprises chapters xxi. to xxvi., founded upon the myth 
 of the collection and re-construction of the dismembered parts 
 of the Body of Osiris, by Isis. From these chapters we see 
 that Osiris was not only the Great Teacher, but he was the 
 Great Exemplar : “ For thus it behoved that the servant 
 should not be above his master, but likened unto Him in all 
 respects.” Under deeply mystic allegory, in this Book is 
 taught the continuation of the life of the individuality, and 
 the coming into consciousness of being, in a new form, and 
 different sphere from that in which it was while in earth life. 
 
 The Fourth Book is, “ The Preservation of the Body in 
 Hades,” and comprises chapters xxvii. to xlii. Under 
 the symbol of the preservation of the physical body (and it 
 is this which accounts for the care and expense bestowed 
 upon the mummification of the body), is taught the doctrine 
 .that the new body, or covering, suited to the spiritual sphere 
 of existence, is made up of the essences , or inner life 
 principles, that vivified the atoms composing the physical 
 structure. The recovery of these after the separation is 
 symbolized by the conflict which the soul of the defunct has 
 to maintain against the foes who endeavour to impede his 
 progress at every step of his journey. The preservation of 
 memory—which forms the base of a conscious continuity of 
 existence—is the subject of rejoicing to the successful one, 
 who exclaims : “ I have reached the region of the Great 
 Quarter, the greatest of the heavens. I flourish on earth, I 
 never die in the West; I flourish there as a Spirit for 
 ever.” 
 
 The Fifth Book is, “ Protection in Hades,” comprising 
 chapters xliii. to li. The subjects of these chapters treat of 
 the preservation of the Soul while passing through Hades. 
 The forty-fourth chapter is, “ How a Person escapes Dying a 
 second time in Hades.” The Osiris says: “ I am Thy Son, 
 very glorious, having seen the mysteries. I am crowned as a 
 Kimr, I do not die again in Hades.” 
 
211 ) 
 
 The 
 
 res. 
 
 It will now be seen where the “second death ” of the 
 
 -see Rev., ii., 11:“ He that 
 
 Christian Record originates 
 
 overcometh shall not be hurt of the second death.” 
 
 The Sixth Book is, “Celestial JDiet,” chapters lii. to lxiii., 
 inclusive. The Diet is Knowledge, acquiring which the 
 Osiris becomes substantial, but not material, for he says : “ 1 
 have become, a Lord of the age, and have no limitation, for t 
 am an eternal substance.” 
 
 The Seventh Book is another version of “ Manifestation to 
 Light”; chapters lxiv. to lxxv., inclusive. They contain a 
 recapitulation of the Soul’s progress in the regions of darkness, 
 and of its eventual egress therefrom after the trials have been 
 
 successfully undergone. At the foot of the seventieth chap¬ 
 ter it states : “ If this book is known, he (the Osiris) has come 
 forth as the Sun, he goes above the earth from the living : his 
 name never fails.” The seventy-third chapter is the jubilant 
 of the Soul that has passed through the Gateway of the West, 
 and entered on the path that leads to the abode of the blessed. 
 The following is selected :— 
 
 The Soul is greatest of created forms, 
 
 Oh, let me come ! for I have passed the gate, 
 And through the darkness I have made my way 
 That I may see my Father face to face, 
 
 For this I open doors in heaven and earth. 
 
 The Father—God—Osiris loves his Son. 
 
 I am His Son, the well-beloved by Him, 
 
 Forth from the dead I rose—a spirit wise— 
 Instructed how to make my way to where 
 The Gods, Goddesses dwell, with whom 1 am. 
 
 The Eighth Book, “ The Metamorphoses,” comprise chap¬ 
 ters lxxvi. to xc. It has been supposed (erroneously, to 
 my thinking), that the Egyptians maintained the soul could 
 only be perfected after death by passing through an endless 
 variety of animal forms, such as birds, reptiles and beasts : and 
 the heading of the chapters, such as “ The making all Trans¬ 
 formation he wishes,” “ Changing into a hawk of gold,” and 
 the like, give colour to such a supposition, when these chap¬ 
 ters are read with a literal application. But the initiated, or 
 “ instructed spirit,” had no such conception : for such a re- 
 
220 Egypt: The Land of Wonders. 
 
 volting doctrine would imply retrogression and not progres¬ 
 sion. The highest object and aspiration of the Egyptian 
 Hierophant was the attainment of power to traverse the 
 whole Universe, including the return to earth after dec-ease, 
 if so desired. To accomplish this, they would not be neces¬ 
 sitated to become animals, but they would use the powers of 
 nature (in a spiritualized form), which were symbolized by 
 animal forms. This accounts for the use of animal masks 
 over the human form in the representation of their deities. 
 To be like these—the representative manifestations of the 
 infinite variety of qualities attributed to the one Great Supreme 
 Power—was to them the pearl of great price; and when the 
 symbols are interpreted, it means nothing less nor more than 
 the possession of creative power, and the consciousness of 
 oneness—at-one-ment—with God, considered as the Supreme 
 Power. This consciousness is well expressed in the eighty- 
 fifth chapter, part of which runs thus :— 
 
 I am the Sun, who cometh forth from Nu. * 
 
 My Soul is God. Perception I create. 
 
 I am the Lord of Truth, and dwell in it, 
 
 I am Perception, which is named the Soul! 
 
 And that will never perish nor decay. 
 
 There's nought I do distasteful to the Gods; 
 
 Because Osiris loves and gives me form ; 
 
 He made my shape, and formed me as I am. 
 
 I am the oldest of the Gods and Souls. 
 
 The darkness I create ; am present in 
 The place above, below, and everywhere ! 
 
 As Lord of years I rule eternity, 
 
 And though created, yet I have no end. 
 
 I once was young in years, when on the earth, 
 
 But now my name is Incorruptible ! 
 
 The Ninth Book is, “ The Protection of the Soul” (xci 
 to cxvii. chapters). Several of the chapters in this series 
 treat of the “ Boat of the Sun,” which figures so much on 
 the sarcophagi and walls of the Royal tombs. The Soul, 
 when emerging from Hades, is represented as seated inside 
 the vessel which, as the Sun, traverses the ethereal spaces that 
 
 * Nu is the feminine personification of the Primordial Water, or Abyss. 
 
The Egyptian Scriptures. 
 
 221 
 
 intervene between the regions of darkness and the Great 
 Beyond, in which are the fields of Elysium and the Abodes 
 of Osiris. As progression depends upon the acquisition of 
 knowledge, in every sphere the tests are continually applied, 
 until the finale is reached, which implies that the uninstructed 
 Soul is liable to be sent back to whence he came, unless he is 
 able to answer satisfactorily the challenge of the various sen¬ 
 tries who guard all entrances to the Upper Spheres. “ Know¬ 
 ledge is Power,” is the watchword all through the Egyptian 
 Theogony from beginning to end; hence the vast importance 
 attached to the study and a right understanding of the 
 mysteries. If this true knowledge was acquired in earth 
 life, then, it was taught, there would be a safe and speedy 
 passage through the regions of darkness, and a triumphant 
 acquittal at the Bar of the Great Assize, before which all must 
 stand. Carrying out this principle, the Boat of the Sun is 
 allegorized into a thing of life, and the twenty-three com¬ 
 ponent parts, each in turn says to the occupant: “ Tell me my 
 name,” thus :— 
 
 Poop .—Tell me my name ? 
 
 Answer .—The Great One of the Paths of Hades. 
 
 Hold .—Tell me my name ? 
 
 Answer .—Darkness is thy name. 
 
 And so on. 
 
 The Boat passes through various places (astrological 
 houses) and constellations, which are personified, but with¬ 
 out the celestial chart, used in those times, it is impossible 
 to supply the originals. 
 
 The Tenth Book is, “ The going into and out of Hades 
 chapters cxviii. to cxxiv. The exit from Hades introduces 
 the Soul into the place of the New Birth, or Regeneration ; 
 allegorized as, “ He goes in as a hawk ; he conies out like a 
 phoenix.” 
 
 The Eleventh Book is, “ The Hall of Two Truths,” or the 
 Hall of Double Justice, chapter cxxv. The title reads : 
 “ The Book of going to the Hall of Two Truths, and of sepa¬ 
 rating a Person from his Sins ; and when he has been made 
 to see the Faces of the Gods.” This Book is devoted to the 
 Great Judgment Drama, which is generally painted on the 
 papyri containing the Ritual (seeIllustration, with its accom- 
 
Egypt: The Land of Wonders. 
 
 999 
 
 ~ -JLl 
 
 panying explanation). The spirit of the defunct is ushered 
 into the presence of the Great Judge, to whom he addresses 
 his prayer:—“ 0 Thou Great God, Lord of Truth! I have 
 come to Thee, my Lord ! I have come to receive thy blessings. 
 I have known Thee ; I know Thy name. I know the names 
 of the forty-two Gods, who are with Thee in the Hall of Two 
 Truths.” 
 
 These forty-two Assessors each stand as the Guardian of 
 some specific virtue, quality, or moral law; and if tire name 
 of each can be given by the accused, and he can say, “ I have 
 not done this or that,” &c., he is then pronounced “ justified,” 
 and the command is given that, “ no more accusers shall 
 charge the Osiris, who is pure.” But although he is not to 
 be subjected to further accusations, yet he can make no fur¬ 
 ther progress, unless he can give the names and replies to 
 every part of the Hall, which, like the Boat of the Sun, has 
 become a thing of life. 
 
 The importance of giving the name to Deity, in order that 
 the Deity may be known, is very apparent all through the 
 Old Testament—see Exodus, iii., 13. The scene of the ap¬ 
 pearance of God to Moses is laid in Egypt; and the natural 
 inference is, that it is an adaptation of the very Egyptian 
 formula which forms so prominent a part in their Scriptures, 
 that long antedated the Hebrew Records. 
 
 After the trial of the defunct, the acquittal is pronounced, 
 and then comes: “Hail, ye Gods, who are in the Hall of 
 Truth. Let the Osiris go; ye know that he is without fault, 
 without evil, without sin, without crimes. Do nothing to 
 torture him. He lives off truth, he is fed off truth, he has 
 made his delight in what men say, and the Gods desire. He 
 has given food to the hungry, drink to the thirsty, clothes 
 to the naked.” (The reader will compare this sentence with 
 Matthew, xxv., 36, and note the parallel. The inference is 
 obvious.) 
 
 After the first part is concluded, the Osiris is at liberty to 
 proceed, but not one step can he advance without giving the 
 names again of the various parts of the Hall. “ I will not let 
 you go over me, says the Sill, unless you tell me my name. 
 (Ans.)—The Weight in the right Place is thy name. I will 
 not let you pass by me says the Left Jamb of the Door, 
 
The Egyptian Scriptures. 
 
 009 
 Li.L t> 
 
 until you tell me my name. (Ans.)—The Returner of the 
 True is thy name. I will not let you go by me unless you 
 tell me my name, says the Right Jamb* of the Door. (Ans.) 
 —The Returner of Judged Hearts is thy name. The same 
 question is asked by the Floor, Key-hole, Door Lock, Planks 
 of the Door, Ac., and on the completion of the ordeal comes ; 
 “ You know us. Pass on.” 
 
 The Twelfth Book is, “ Adoration to the Gods of the 
 Orbit, comprising chapters cxxvi. to cxxix. These “ Gods of 
 the Orbit,” I take to be the planets, which were supposed to 
 revolve in the space between the earth and the Heavenly 
 Abode of the Great God Osiris. 
 
 The Thirteenth Book is, The Passage to the Sun ” (Chap¬ 
 ters cxxx. to cxh). These chapters commence with, “ Done on 
 the Day of Birth of Osiris,” and conclude with the last day of 
 the year. The allegory is founded upon the anuual cycle of 
 the Sun, and typifies the resurrection to a new state; like as 
 the old year dies and gives place to the new one. When the 
 earth life is ended, the Soul of the defunct is then supposed 
 to ascend into the ethereal regions, passing through which he 
 arrives at the grand Portal, by which access is gained to the 
 heavenly regions. But even here, and beyond, progress is 
 delayed, unless the new comer can answer the challenge, and 
 give the names of the various Guardians. The whole of 
 these chapters and their allegories are based upon the old 
 conception that the earth is the centre of the solar and plane¬ 
 tary system ; so that after passing through the ethereal spaces, 
 it was only to find another encircling land. At various parts 
 of this outer ring, there are Gateways or Pylons, audit would 
 appear that the full circuit had to be made ere access could 
 be gained through the Grand Entrance to the Promised 
 Land. It is this passage, with what transpires at the succes¬ 
 sive Gates, ere the Grand Gate of the West is reached, that 
 forms the subject matter of the chapters of this Book. 
 
 Beyond these Gateways lie the fields of Elysium, in which 
 are situate the Abodes of Osiris. To arrive in the presence 
 of the Great King (in biblical terms, to see God) and to 
 dwell with him for evermore, was the Summum bonum , the 
 acme of the Soul's aspiration, for seeing Osiris was to be 
 
 * Bunsen uses “ lintel” in place of “jamb,” which is evidently the correct term. 
 
224 
 
 Egypt : The Land of Wonders. 
 
 “ equal with God,” and then followed the power, so earnestly 
 sought, viz., “ to come and go whithersoever the Soul listed.” 
 To aid in this consummation, it was taught that the gnosis , 
 or knowledge of the mystic truths underlying the symbols 
 and allegories—or in evangelical terms, i.e ., the know¬ 
 ledge of the truths of the Divine Word—acquired while on 
 the earth, would enable the Soul to pass all tests, and 
 overcome all obstacles. The Christian system teaches that 
 the heavenly life, the entrance in the abode of the blessed, is 
 to be gained by faith ! but the Osirian system never mentions 
 the word “ faith.” Knowledge is the key that will unlock 
 all doors. 
 
 The Fourteenth Book is, “ The Festivals of the Names of 
 the Gods ” (chapter cxli. to cxliii.). In the first chapter sixty 
 are given, and in the second 100 names of Osiris are men¬ 
 tioned. Their Calendar was undoubtedly founded upon 
 solar and lunar changes—like the Christian Calendar, used 
 in the Roman and Anglican sections to this very day,—and 
 these festivals were commemorative of celestial phenomena, 
 as well as of the annual inundation, which was the all-im¬ 
 portant thing to the Egyptians, as their very existence de¬ 
 pended upon it. 
 
 The Fifteenth Book is, “ The House of Osiris,” and com¬ 
 prises chapters cxliv. to clxi. The 144th or opening chapter 
 contains the names of the seven Halls (or Residences), each 
 of which has a Guardian, and a name written on it. The 
 Guardian of the first Hall is, “The Overthrower of Many 
 Forms,'' whose name is Sut. The name written on it is Babble. 
 The Guardian of the seven is, “ . . . . of those who are 
 hard,” whose name is “ Magnifier of Words.” The name 
 written on it is “ Stopper of the Broken (or Rejected).” 
 
 Then follows (in chapter cxlvi.) the Beginning of the Gate , 
 of the Aahla (Elysium), or the Abode of Osiris. There arc 
 twenty-one of these Gates, and at each of these the same 
 formula, of giving the names of the Guardians, has to be 
 repeated, &c., &c. 
 
 The remaining chapters of this Book treat of the passage 
 of the Soul through the Gates and Houses of Osiris. The 
 numbers 7, 15, 21 evidently betoken a later change from the 
 12, into which the “Hours of the Night” were originally 
 
The Egyptian Scriptures. 
 
 225 
 
 divided, and, astrologically speaking, are simply Lunar, as 
 diverse from the 12 Solar, Houses of the Sun, and are a dif¬ 
 ferent version of the same formula. These 12 astrological 
 Solar Houses, or Hours, are repeatedly referred to in both 
 Old and New Testaments, under many disguises. There is 
 a notable one in John, xi., 9, which is used in the narrative of 
 the raising of Lazarus, who was then dead. The introduc¬ 
 tion of the 12 hours is apparently without meaning, or refe¬ 
 rence to the hero of the story, but, read in the light of these 
 chapters, it becomes intelligible. Lazarus is the Egyptian 
 defunct Osiris, and being awakened or raised again to life, is 
 taken from the Sun after traversing the 12 months (or 12 
 signs), and commencing again with a new life. It is here 
 said : “ Are there not 12 hours in the day,” the day being 
 simply the annual cycle. We have precisely the same thing 
 in our division of time, in the 12 hours of the day and 12 
 hours of the night. 
 
 This Book seems to have been considered one of the most 
 important in the Canon; for it was to be used only on high 
 festivals, and “none but a King ora Priest must see it,” (i.e., 
 it was only applicable to such). “ The Spirit, for whom this 
 Book is made, has prevailed as the Gods ; for he is like unto 
 them. There is not such another Book known anywhere or 
 for ever,” (i.e., there will never be such a Book written 
 again). “Its chapters must not be multiplied ” (see Rev., 
 xxii., 18). 
 
 The concluding chapters of this Book refer to The Building 
 of a House on Earth, and The Not Letting the Body Corrupt. 
 The “ building of the house on earth,” is the erection of an 
 elaborate tomb, and the “ non-corruption of the body,” is its 
 mummification. But these—like all usages of the Egyptians 
 —were representative, or symbolical. They were to represent 
 the formation of the spiritual body in its new state or resi¬ 
 dence. This comes out very clearly in the 145tli chapter, in 
 which the Osiris soliloquizes, and refers to the physical body 
 as corrupting, and producing forms which live and die 
 (worms, flies, &c., <fcc.). The concluding part distinctly states, 
 that the “ body of the Osiris, ” i.e., the spiritual body, “ does 
 not corrupt nor turn to worms, nor yet decay.” The con¬ 
 sciousness of individual life in this new formation is described 
 
226 
 
 Egypt: The Land of Wonders. 
 
 thus : “ I am ! I am ! I live ! I live ! I grow ! I grow! I wake 
 in peace. I am not corrupted, I am not suffocated there. 
 My substance (the spiritual—not material) is not dispersed. 
 No injury is done to my (spiritual) body, it neither wastes 
 nor is suffocated (deprived of life), in that land for ever and 
 for ever.” 
 
 The “ resurrection of the body,” or what body it is that 
 will be raised, is still an unsettled question among Christians, 
 and the almost universal belief in the after-death re-junction 
 of the soul and body, is undoubtedly derived from the 
 u Egyptian Faith,” as it is called. According to the teach¬ 
 ings of the “ wise and instructed spirit,” who is made to speak 
 in this remarkable chapter, it is evident that they did not 
 believe in the rehabiliment of the Soul of the defunct with 
 the physical body that it had left. The whole of their funereal 
 formulae were symbolical, and nothing else. 
 
 The Sixteenth Book, “ The Orientation,” comprises chap¬ 
 ters clxii., clxiii., at the close of which are the words : “ It is 
 ended.” But the introduction of the name of the Theban 
 Deity, Ammon-Ra, and others, prove that this with the sup¬ 
 plementary chapters are later additions, and of comparatively 
 modern date, as no reference is made to these, in connection 
 with the Ritual proper, prior to the time of the 26th dyn. 
 
 “The Orientation” is supposed by some to refer to the 
 placing of the coffin containing the mummy, so that the four 
 winds may blow upon its four sides. I find nothing to sup¬ 
 port such a view. Like what has preceded, it is mystical 
 and allegorical, and refers to the opening of the “ doors of 
 the four winds; ” that is, the four cardinal points of the en¬ 
 circling ring, which allows the soul, or spirit, to have ingress 
 and egress, or to traverse the vast ethereal space in any form 
 or shape at will, the great desideratum, for the attainment of 
 which all else was as means to the end. 
 
 The above is a running notice—condensed as possible—of 
 the contents of this wondrously strange and mystical Book. 
 
 About the time of the 26th, the last native dynasty, say 
 six centuries b.c., the various Books appear to have been col¬ 
 lated and used as a Canon ; for prior to this date no two 
 MSS. agree in the placement of the various chapters, or books; 
 which shows that they were before this recognised Canon, 
 
The Egyptian Scriptures. 
 
 227 
 
 in separate and detached form. Some portions—to be pre¬ 
 sently noticed—date from a very remote antiquity, while 
 others are clearly glossaries and interpolations, referring to 
 the mystic and magical rites which were connected with fune¬ 
 real ceremonies in later times, when spirituality of thought 
 was lost in superstitious observances. In its present form, it is 
 unintelligible to ordinary readers, but without it the history 
 of the development of human ecclesiastical systems would be 
 incomplete ; and the reader of this volume can hardly have 
 failed to see that the Book—the Bible—upon which the 
 Christian system rests for evidence of its divine foundation, 
 is a re-cast, a re-formation, of its ancient predecessor, the 
 Egyptian Scriptures. And like as the child bears the impress 
 of its parents’ image, so does the Old and New Testament 
 to its parent—the Book of the Manifestation to (of) Light 
 The parallel conceptions, and even words and sentences, some 
 of which I have noted out of the vast mass, are too plain 
 and manifest to be ignored or explained away. How and 
 when the actual transformation took place; and when and 
 where the Osiric system died and rose again in the Christian 
 system, will form the subject matter of the next and conclud¬ 
 ing chapter. 
 
 Like our own Bible, the actual authorship and date of 
 publication is involved in the greatest obscurity, but it is ex¬ 
 tremely suggestive and significant, that the history of both 
 runs parallel in one respect, viz., that at one period some por¬ 
 tions were lost. In 2 Kings, xxii., 8, it is said: “ And Hilkiah 
 the High Priest said unto Shaphan the Scribe, I have found 
 the Book of the Law in the House of the Lord,” the particu¬ 
 lars of which are repeated in 2 Chron., xxxiv., 14. This 
 narrative, coupled with the tradition that Ezra the Scribe 
 was the Collector and Editor of the Canon, as we have it, is 
 the exact reproduction of what is stated in reference to the 
 originals of the Egyptian Canon. At the close of the 64th 
 chapter it states : “ This chapter was found in the Temple of 
 Hermopolis (in which was a temple dedicated to Thoth, the 
 Divine Spokesman or Revelator), by the Royal Son of Ra - 
 Meiiha (5th King, 4th dyn.), when travelling to make an 
 inventory of the Records of all the temples.” And of the 
 130th chapter it states that “ this chapter was found in the 
 
22S Egypt: The Land of Wonders. 
 
 great Temple of This (the ancient name of Abydus), in the 
 reign of Hespu (5th King of 1st dyn.), when the burial 
 place which Horus had made for his father, Osiris, was dis¬ 
 covered.’ 5 These statements may be mere legends, but the 
 inscription still to be seen on the coffin of the same King, 
 Ra-Menka (in the British Museum), with contemporary 
 monuments of the same dynasty in which the Osiric worship 
 was in force, proves the then undoubted antiquity of at least 
 some portions of the Book. The earliest example of the 
 Ritual (at present known with certitude), or rather, extracts 
 therefrom, dates from the close of the 11th dyn. The coffin 
 of Queen Mentuhotep , 11th dyn., is inscribed with the text 
 of the 17th and extracts from the 18th and 64th chapters. 
 About the time of the 18th dyn., papyrus seems to have 
 come into general use, and consequently was utilized for MS. 
 copies of the Ritual (this is merely a term used in reference 
 to the Canon, as we have it in the Turin and other Papyri). 
 
 The splendid collection in the Louvre contains a great 
 number of Papyri, and amongst them are 12 which date 
 from the 18th to 20th dyn., say 1,600 to 1,200 b.c. I have 
 gone over these, and give the chapters, extracts from which 
 are given at greater or lesser length, which are inscribed 
 thereon, with the names of the persons for whom they were 
 written, with the reference numbers. They are as follows:— 
 
 No. 
 
 III. 
 
 9. 
 
 Amen-m-heb from 
 
 1 to 150 chap. 
 
 11 
 
 11 
 
 36. 
 
 Nebset „ 
 
 64 
 
 ii 
 
 151 
 
 ii 
 
 if 
 
 11 
 
 93. 
 
 Toura „ 
 
 26 
 
 ii 
 
 161 
 
 ii 
 
 
 11 
 
 89. 
 
 Tenena „ 
 
 1 
 
 ii 
 
 150 
 
 ii 
 
 91 
 
 11 
 
 53. 
 
 * * * 
 
 ii 
 
 149 
 
 ii 
 
 150 
 
 ii 
 
 11 
 
 11 
 
 6. 
 
 Amen-hotep „ 
 
 33 
 
 ii 
 
 35 
 
 ii 
 
 91 
 
 11 
 
 17. 
 
 Hor-novre „ 
 
 1 
 
 ii 
 
 23 
 
 it 
 
 11 
 
 11 
 
 101. 
 
 * * 
 
 ii 
 
 17 
 
 ii 
 
 18 
 
 ii 
 
 11 
 
 11 
 
 91. 
 
 Xonson-mes ,, 
 
 71 
 
 ii 
 
 151 
 
 ii 
 
 11 
 
 11 
 
 86. 
 
 Dhou-ti „ 
 
 125 
 
 a 
 
 126 
 
 ii 
 
 11 
 
 11 
 
 97. 
 
 Za-hor-aaou-t-y „ 
 
 1 
 
 ii 
 
 136 
 
 ii 
 
 11 
 
 11 
 
 47. 
 
 Nes-ta-neb-ta-ti „ 
 
 13 
 
 ii 
 
 145 
 
 ii 
 
 These demonstrate that the text of the various Books was 
 well known at this early date, and existed as Books, if not 
 collected in one Canon. There is, also, in the same collection, 
 
The Egyptian Scriptures. 
 
 229 
 
 a papyrus containing nearly the whole of the Ritual in its 
 present form, written for the Princess Nezem, who was mother 
 of Her-Hor , the Priest-King, and first of the 21st dyn. It 
 is in a fine state of preservation, and beautifully executed. 
 At the end of the MS. is a painted picture of Osiris, seated 
 on the throne, receiving offerings; and behind whom stands 
 Isis, who throws over him her expanded wings, as a protect¬ 
 ing mantle. 
 
 In the Christian system, history repeats an episode of the 
 Egyptian one. The seizure of the Crown and royal power 
 by Her-Hor , the then High Priest of Ammon, at Thebes, 
 antedates the seizure of the royal prorogative by the Roman 
 Pontiffs, who were (until very lately) kings as well as high 
 priests. 
 
 To all who are acquainted with the Egyptian Bible and its 
 teachings, the Christian claim, that “ the Gospel of Jesus 
 Christ is the only one that has brought life and immortality 
 to light,” is simply astounding ; and only proves the igno¬ 
 rant dogmatism of its adherents, who can assert such in face 
 of evidence produced in favour of the far more ancient Reli¬ 
 gion. If there be one thing that stands out clear and unmis¬ 
 takable in the Egyptian Bible, it is the very thing which is 
 appropriated by its junior. The Resurrection from the Dead, 
 and the Life Everlasting, in a conscious state of existence, is 
 the one grand fundamental base of the whole system ; and 
 the delineation of the Soul’s experience in the future state 
 beyond the grave—which the Christian system and Records 
 do not supply—is delineated with a fulness and clearness 
 that leaves nothing to be desired in this respect. From 
 the commencement of the earliest stone and written Records 
 (from the time of the 4th dyn.), down to the Christian era, 
 it is this that forms the warp and woof of Egyptian Theology. 
 Then, in face of such a tangible fact, what becomes of the 
 Christian “ claim ?” 
 
 If taken in its literal sense, many of its dramatic and 
 scenic representations and delineations—like many in the 
 Biblical writings—are too grotesque to be credible to modern 
 minds; but if studied as symbols and allegories, and more 
 than all, as exponent of the thought of the best educated 
 men who lived two or more thousand years before Christen- 
 
230 
 
 Egypt : The Land of Wonders. 
 
 dom was in existence, then they are worthy of being rescued 
 from the tomb of oblivion in which they have been so long 
 immured. To enter further in this direction, does not come 
 within the scope of a w T ork of the character which the pre¬ 
 sent volume assumes. 
 
 To sum up. The hero—so to speak—of the Egyptian 
 Bible, is the “ Instructed Spirit,’' who, by virtue of acquiring 
 the knowledge of the Truths, vailed in mystic allegories 
 (which allegories, being taken from celestial phenomena, are 
 of necessity abstract truths, simply because they are the ex¬ 
 ponents and manifestations, to the outer senses, of the action, 
 subservient to Law, ordained and perpetuated by a Supreme 
 Pow r er, which is best expressed by the term—God !), coupled 
 with a pure and moral life, is enabled to enter upon and com¬ 
 plete the round of being, by successfully overcoming all 
 adversaries that would oppose his progress ; at the finale of 
 which he enters in and out at will, by making all the so- 
 called pow T ers of nature subservient to his behests. Such v in 
 fewest words, w T as the hope and aim of the aspirant of the 
 enlightened votary of this ancient culte , at the period of its 
 spiritual power, before the vampire of Sacerdotalism fastened 
 upon its vitals, and left nothing but a sepulchre, containing 
 the remains of a form from which the animating principle had 
 for ever fled. To be w T ith God ; to be as God ; and to enjoy 
 the life of God for ever, was the supreme object of attain¬ 
 ment. To meet the requirements of the spiritually-unde- 
 veloped mind, the God-idea was anthropomorphized, and the 
 most perfect form of man, with divine-human qualities, was 
 presented in Osiris, who was the object of worship and ador¬ 
 ation, in precisely the same manner as Jesus the Christ is to 
 the evangelical Christian of the present day. 
 
 In addition to The Book, which has been passed under 
 review in what precedes, there are others, called, “ The Book 
 of the Breaths of Life,” of w r hich there are several various 
 examples. Some of these are explanatory of the doctrines, 
 and give, partially, the hidden or representative meaning of 
 what is contained in the Hermetic Writings. There are some 
 fine specimens of these in the Louvre ; and “ R. P.,” vol. IV., 
 p. 119, contains a translation of one of this class, which is not 
 equal to other MSS. in the Louvre and in the Boolak Museum. 
 
The Egyptian Scriptures. 281 
 
 Another, scarcely less impressive and authoritative than 
 the Ritual itself, was entitled, “ The Book of what is in the 
 Lower Hemisphere.” There is, in the Louvre, a fine copy 
 written for a High Priest, named Osorken, who was grand¬ 
 son to a king of that name, in the 22nd dyn. It is divided 
 into twelve sections, with pictorial views to each, and 
 represents the Soul’s passage through the 12 hours of the 
 night. 
 
 At the first hour, “ The majesty of the great God reaches 
 the one-ness, a field of 309 broad and 420 broad. Net-ma-ra 
 i3 the name of the first field (or division) of the lower heaven. 
 Henba-usah-u is the name of the Gods who are with him. 
 The funereal honours which are given by those who are living 
 on earth, clad in the vestments of truth, are here transformed 
 to the (defunct) while in this part of the lower heaven.’’ 
 This gives the clue to our understanding why such stress was 
 laid upon the prayers for “ funereal honours.” It meant 
 exactly what is understood by the “ prayers for the dead," 
 used by the Romish Church to this day ; the priests of which, 
 for a money consideration, engage to aid the souls of their 
 defuncts in their passage through Purgatory. 
 
 The remainder of the “ hours ” are described in a similar 
 manner; the names of the hours, or divisions, and of the 
 Gods, or spirits who are in each. Like the other Book, it 
 teaches that no progress can be made without a “ knowledge 
 of the name,” &c. If the names are known, then the voyager 
 becomes as one of them for the time being. Divested of its 
 mysticism, it teaches, that the soul, or rather, the spiritual 
 being, is introduced into the societies which inhabit the interior 
 natural world (immediately contiguous to this), and the entry 
 and exit therefrom, indicate progress or advancement. At 
 the close of the 12th hour, the journey is complete, and the 
 traveller enters into Light! This is the re-birth, or entrance 
 into a new state ; which has perplexed so many. Nowhere 
 can I discover that the Egyptians taught the doctrine of re¬ 
 incarnation. t.e., in the sense of “ being born a second time 
 through a feminine uterus.” That which makes, and is, the 
 Ego, once incarnated into physical conditions, needeth not to 
 do so a second time; for the births and re-births ever after¬ 
 wards are the entrance into and exit from new and distinct 
 
232 Egypt: The Land of Wonders. 
 
 states of being; at least such is what I cull from all ancient 
 esoteric truths, in whatever system. 
 
 As illustrative of the conception of the future life, I give 
 an example from a papyrus in the Louvre (II.) of Amen-m- 
 sasu-a, who was Chief of Charioteers to one of the kings of the 
 lbth dyn. 
 
 In the first picture, the Osiris (the defunct chief) offers 
 a libation to the God Ra. In the second he is kneeling 
 in prayer to Ra and the Phoenix (symbol of Osiris), and 
 near him is a lighted lamp and a plant (symbols of 
 the Resurrection and Hades). The third shows him 
 kneeling to eight Gods, and repeating part of the 
 125tli Chap, of Ritual. In succeeding pictures he is shown 
 standing before a heart; led by the Goddess Ma to the 
 throne on which Osiris sits; witnesses his own heart being 
 weighed ; walking behind the Boat of the Sun, over which 
 is Apophis (“ that great Serpent—the Devil ”), in the agony 
 of death from lance wounds (here is the origin of St. George 
 and the Dragon); in presence of the four Genii, who grant 
 him funereal honours; leading a procession of purified souls, 
 for whom he is mouthpiece, and offers praises to the Sun ; 
 and other pictures descriptive of his progress. There are 
 inscriptions to all the pictures, and in one (the thirteenth) he 
 is conducted by Anubis to a place represented by a tomb, 
 where he says : “ Hail to Thee—0 residence of the Great 
 God! None living visit Thee (this means that none in earth 
 life can know what it is, from thinking of it as a tomb). 
 Receive me in peace, for I have obeyed thy laws. Grant 
 that I may see God, in all His manifested forms, and serve 
 in the place where He is ; and join in the ceremonies of the 
 Gods who are in the West.” 
 
 The whole of the pictures are symbolical, and the inscrip¬ 
 tions are, in part, explanatory of the doctrines and beliefs of 
 the men of that age. In presence of such delineations, it 
 would be hard to conceive that such conceptions of a future life 
 beyond the grave, were nothing more than the fanciful 
 speculations of childish and superstitious minds. 
 
 To the question—If a man die, shall he live again ? 
 the ancient Egyptian Church replied with an emphatic 
 affirmative. 
 
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( 233 ) 
 
 XIV. 
 
 THE TRANSITION FROM OSIRIANITY TO 
 
 CHRISTIANITY. 
 
 [The Illustration is a copy of one of the pictured Signs of the Zodiac, of which 
 there are twelve, which form the Celestial Chart, or Planisphere; and by the use 
 of these, along with a knowledge of the astro-theological laws on which they were 
 constructed (examples of which will be given), the whole of the Bible narratives, 
 as well as the Apocalypse, can be interpreted as Solar, Stellar, and Planetary 
 phenomena. The Biblical allegories of the Creation of the world and man ; Des¬ 
 truction of mankind; Deluge; History of Israel; Pentateuch; Psalms; Prophets, 
 with their narratives, hymns, and prophecies; Birth and Death of Jesus Christ; 
 and the Apocalyptic Drama; are one and all understandable and interpretable by 
 this wonderful Astro-Theological Planisphere, the secret of which, and its mystic 
 meaning, was discovered and published by Henry Melville, in “ Veritas : a Revel¬ 
 ation of Mysteries—Biblical, Historical, and Social—by means of the Median and 
 Persian Laws." Second Edition, 1876.] 
 
 I HAVE now reached the point that forms the connecting 
 link between E^ypt and Christendom, and which is of 
 surpassing interest to the British nation, in more ways 
 than one; for if that link—which I am now about to des¬ 
 cribe—is sufficiently strong to bear the strain of fair and un¬ 
 biassed criticism, then the demonstration of our origin is 
 established. Our customs—that is, folk-lore, and usages 
 connected therewith—-festivals, traditions, names of persons 
 and deities—and last of all our religion, were brought by 
 wanderers from the banks of the Nile, who eventually 
 settled in the British Isles. How or when the settlers came, 
 is a question I leave, but the facts are too patent to be ignored 
 or even disputed. To us, the religious element is of profound 
 importance, inasmuch as it is that, especially since the great 
 Revolution of the sixteenth century, which has given an im¬ 
 pulse to the national life, and made us what we are at this 
 present moment. Its Egyptian origin is still strongly marked, 
 and until Sacerdotalism, with all its external modes of wor¬ 
 ship, is cast aside, this will never be lost. The Egyptian 
 Church festivals are still continued in the Romish and Angli- 
 
 2 F 
 
234 Egypt: The Land of Wonders. 
 
 3 
 
 can Churches, under diverse names ; and the doctrinals as 
 well as rites and ceremonials of these two sections of the 
 Church, were anticipated and in use in Egypt, ages before 
 they were known in Christendom. 
 
 As an illustration of one, viz., sprinkling with holy water, 
 there is an inscription at Gebel Barkal, in Nubia, translated 
 in full (“ R. P.” II., 74), which recounts a military episode in 
 the history of Pianchi-Mer-Amen , 21st dyn., about 1,000 
 b.c. This king, prior to starting on his expedition—which 
 was for the purpose of overthrowing some rival claimants to 
 the throne—collected his troops, and while reviewing them, 
 gave sundry orders, among which was : “ When you enter 
 the city of Thebes, enter in with lustrations ; array your¬ 
 selves in your best garments. Sprinkle yourselves with holy 
 water of his (Ammon 1 s) altars. Prostrate yourselves before 
 his face, &c., &c.” This is equivalent to the “ blessing of 
 the armaments ” of modern warfare, which is still practised 
 in Russia ; and the prior appeal—before actual fight takes 
 place—to the “ God of Battles ” is the usual formality, even 
 in our own country. 
 
 The sprinkling antedated the Romish use of the sign of 
 the Cross, which symbol itself was used in ancient Egypt, for 
 I have in my possession part of a coffin of the*time of the 
 2Gth dyn. (about 6C0 b.c.), with an undoubted Latin cross 
 inscribed thereon. But what is still more startling (as shown 
 and described in the Hon. Villiers Stuart’s work), the ground 
 plan of Christian Cathedrals and Churches—always in the 
 shape of a Latin cross—was used in making the tomb of 
 Taiti , queen of Amenoph III., 18th dyn., 1,470 b.c. It is 
 a perfect Cross, with nave, north and south transepts, and a 
 chancel at the end, with a frontage that if erected perpendi¬ 
 cularly, would show an exact cross, resting on a wide pedestal. 
 Here the Christian Cross or Crucifix is actually seen, in an 
 architectural form, all these centuries prior to the Christian 
 era, in the form of a symbol which gave its true meaning 
 before it was degraded to its present application by Christian 
 Ecclesiastics. The conception of a divine-human sacifice, 
 by death upon a cross, formed no part of the Egyptian 
 Religion, and not in any of the temples could I discover the 
 slightest trace of altars whereon sacrifices of blood were 
 
The Transition from Osirianity to Christianity. 235 
 
 made. In no sense whatever did their altars betoken the 
 idea of a sin-offering, by a vicarious immolation of animal, 
 much less of human, life. Theirs were thank-offerings, pre¬ 
 sented to their deities in gratitude for blessings or favours 
 received. Even in the Christian Church itself (which will be 
 verified further on), the symbol of a crucified man wa3 un¬ 
 known till the sixth century a.d. 
 
 During the Ptolemaic regime, the Osirian System reached 
 its most external ornate form, and the number and extent of 
 the temples of that age, still existing, prove that the eccle¬ 
 siastical phase of that system was then in its prime. When the 
 Greek dynasty was extinguished by the conquering Roman 
 Power, no more temples were built; and although some of 
 them were completed and ornamented by the Roman Em¬ 
 perors, yet they were either too indifferent or otherwise 
 engaged, to trouble themselves with the religion of the 
 country; and from that period the decline set in, which 
 culminated in its final extinguishment as the national religion, 
 by the Emperor Theodosius, in 379 a.d. During these 
 centuries, the people had become enervated, and were either 
 too prostrate or apathetic to offer any resistance. 
 
 Many causes contributed to this, the most notable of which 
 was the building of Alexandria, the capital of the Ptolemies , 
 and the emporium of commerce ; and more than all, the seat 
 of learning, for it was then, and long afterwards, the centre 
 of attraction for all the literati of the Greek and Roman 
 provinces. It was founded by Alexander the Great , in 332 
 b.c. —who was interred there in a splendid mausoleum—but 
 enlarged and beautified by the Ptolemies. The part east of 
 the great harbour contained the Royal Palaces, Theatre, 
 Museum, and Library, and altogether Alexandria was then 
 the handsomest city of its time. The famous Alexandrian 
 Library contained the richest treasures of human knowledge 
 collected from all sources, and is said, at one time, to have 
 contained seven hundred thousand volumes, or rather rolls of 
 MSS. Tradition—for it is nothing else—makes the Turkish 
 Calif, Omar, the ruthless destroyer of these precious treasures, 
 but according to history, part of it was destroyed during the 
 seige of the city by Julius Caesar. The chief destroyers were 
 a mob, instigated and led on to this wanton course by the 
 
236 Egypt: The Land of Wonders. 
 
 Christian Archbishop Theophilus, in 391 a.d. (Omar did 
 not take possession till 300 years after). This is corro¬ 
 borated by the Spanish historian, Orosius, who visited 
 Egypt in 413 a.d., and he says that he saw only empty 
 shelves. It was in Alexandria, that the fabled miraculous 
 interpretation of the Hebrew Scriptures into Greek, which 
 is known as the Septuagint, was undertaken by command 
 of the second Ptolemy, about 260 b.c. ; but of this more 
 anon. 
 
 Under the patronage of the Ptolemies, the various Schools, 
 including Mathematics, Astronomy, Philosophy, and perhaps 
 Religion, had their home in Alexandria, and hither flocked 
 all the men who have left the impress of their various 
 characteristics to this day, and to this cause w T as due the Re¬ 
 volution which affected, not only Egypt, but all the then 
 known world. But still another factor has to be noticed 
 which was a most powerful one in the development of the 
 system which had its home in Alexandria, and that w T as the 
 introduction of the worship of the Indian deity, Chrishna , 
 called Christos or Cliristus, by the Greeks and Romans. 
 This, strange to say, came by the way of Ethiopia, in the 
 extreme South, as well as by the way of Persia, Chaldea, and 
 Phoenicia. Caravansaries, in those days, were the mode of 
 communication between Egypt and surrounding countries, 
 and by this means, not only trade but ideas were inter¬ 
 changed between India and Greece, and the Levantine and 
 Egyptian peoples ; and it is this which shows that the Budd¬ 
 hist and Brahminical propagandists had introduced their 
 deities and worship. We know that the principal teachers of 
 the Platonic Philosophy were travellers, and most of them 
 visited India for the purpose of studying and learning from 
 the Indian Hierophants, and in some instances they were 
 initiated into certain Orders, w T hich continue to this day. 
 While this influence was being brought to bear in the North, 
 it was at the same time, and even prior thereto, acting upon 
 the South, via sea communication between the Persian Gulf 
 and Ethiopia, as the following will prove. The modern 
 Abyssinians are descendants of the ancient Ethiopians, and 
 though Christian in name, and in sympathy with the Greek 
 Christian Church, yet they are quite independent of its juris- 
 
The Transition from Osirianity to Christianity. 237 
 
 diction ; and as to the claims of the Roman Catholic Church, 
 they reject them in toto. Originally Chrisnians, they are 
 now called Christians ; but of a different stamp from what 
 we understand by Christianity. 
 
 From very ancient times, Ethiopia seems to have been to 
 Egypt, pretty much what Scotland was to England; and 
 although the most powerful monarchs invaded Ethiopia, yet 
 they never seem to have made any permanent conquests above 
 the Second Cataract, excepting during the Ptolemaic dynasty, 
 when it seems to have come under the Egyptian Power, pro¬ 
 bably by other means than conquest. So powerful was 
 Ethiopia, that history and the monuments show that she 
 supplied a dynasty (the 25th), which governed Egypt for at 
 least 120 years. That there were two, if not more, Ethiopian 
 kings who held the crown of Egypt, and who are not named 
 in the Lists, is certain. These were Ra-ba-ka-nuat y and 
 Ra-mer-ka ( Apsalut ) who married an Egyptian Princess. 
 Interesting accounts of both these kings are given from stelae 
 in “ R.P.,” IV., 794; VI., 71. All these kings were Ammo¬ 
 nites, i.e., they were worshippers of the Theban God, Ammon- 
 Ra, and it is a question whether the Theban kings did not 
 derive this worship from Ethiopia. At that period the sym¬ 
 bol of Ammon-Ra was the Ram, which was the same as that 
 of Chrishna in India ; and both referred to the Solar Divinity, 
 or the Sun in Aries. This explains what follows, and 
 demonstrates that the Ram—afterwards the Laml>—was still 
 in vogue down to two centuries prior to the Christian era. 
 That the true equinoctial precession w’as known, is proved by 
 the presence of the book of Jonah, in the Old Testament, and 
 the frequent introduction of the Fishes ( Pisces ) in the New. 
 Of course, the real signification of this is only known to those 
 who are versed in astro-masonic theology : nevertheless such 
 is the fact. 
 
 After the retiring or expulsion of the Ethiopian kings, they 
 were succeeded by a Northern dynasty (the 26th), whose 
 capital was Sais, in the Delta. Psametick was an enterpris¬ 
 ing and reforming monarch ; for he broke down the old 
 exclusiveness, and not only opened several ports to foreigners, 
 but encouraged their trade, and actually employed Greek 
 mercenaries in his armies. From this time, say 660 years 
 
 ' if 4. 
 
233 Egypt : The Land of Wonders. 
 
 u.c., Greek manners, customs, and language began to tell 
 upon Egyptian society. 
 
 To Sir Henry Salt (see his “ Travels in Abyssinia,” 1814) 
 is due the discovery of monuments, which taken with another 
 mentioned bv Cosmas, a monk and traveller of Alexandria 
 in the sixth century a.d., throw much light upon the ques¬ 
 tion now in hand. The monument, described and interpreted 
 by Sir Henry, is at Axom, a town about twelve miles from 
 Adowa, in the north centre of modern Nubia. This stone has 
 two inscriptions : one in Greek and the other in the old Ethi¬ 
 opian. In addition to these two inscriptions, there is a space, 
 which I have reason to think had another inscription, in the 
 Tamil language, but this has been erased. Like the Rosetta 
 Stone, it is the same inscription in two languages (the missing 
 one, of course, is conjectural). The monument was erected 
 by Aeizanes, the last king of the native Ethiopian dynasty, 
 and after his death his kingdom was incorporated by the 
 Egyptian king Ptolemy Euergetes, about 250 b.c. The em¬ 
 ployment of Greek sculptors for this work, as well as for the 
 obelisks in the same neighbourhood, shows that the Greek 
 element was patronized, even as far south as Ethiopia. The 
 part of the inscription (translated in Salt’s work), which bears 
 on my subject, reads thus : — 
 
 “ We, Aeiza , king of the Axomites, Ethiopia, &c., &c., 
 King of Kings, Son of God, the Invincible Mars.” (What 
 immediately follows is an account of the suppression of a re¬ 
 volt by two of the king’s brothers, and finishes with)—In 
 grateful acknowledgment to Him who begat me—the Invin¬ 
 cible Mars,—I have dedicated to Him a golden statue, and 
 one of silver, and three of brass, for good.” 
 
 Here we have a repetition of the claim to divine descent 
 by this Ethiopian king, from which it would appear that the 
 monopoly of this honour was not confined to the kings of 
 Egypt. But I here mention, that the names of the Greek 
 and Roman Deities are translated terms by Salt. The ori¬ 
 ginal reads : “ Uper de eucharietias to erne gennesantos 
 
 aniktto AreosP And in another inscription (to be referred 
 to) this sentence occurs : “ Di ne echo ton megesoti Theo mo 
 Ague eucharisianos vie kai egenesse .” These are of vast 
 importance to my subject in hand, inasmuch as it proves that 
 
The Transition from Osirianity to Christianity, 239 
 
 the Ethiopians worshipped the Deity in the Ram Form, or, 
 in plain words, the astronomical Ram, Aries, was the object 
 of their worship, and this was precisely the same as the 
 Indian Deity Chrishna,—called by the Greeks, Christos. 
 What India had to do with the matter will appear shortly. 
 The reference to the “Eucharist”-—2o0 years before Christ 
 —is more than remarkable : it is simply astounding, as it 
 demonstrates beyond all cavil, that this pre-eminently Chris¬ 
 tian rite was in use centuries before the time of Christ. 
 
 That the Indian Deity, Chrishna, was the object of worship, 
 under their way of writing the name as Chrcstos , or Christos, 
 is shown by the other inscription referred to, which was 
 discovered and mentioned by Cosmas in the sixth century 
 a.d. It is at Adulis, the port for Axom, on the Red Sea, 
 and the inscribed stone was originally part of a throne, before 
 which criminals were executed. Part of the inscription reads : 
 “ I have conquered the peoples of Gaza ” (here follows the 
 names of about twenty different tribes or nations). “ Many 
 peoples have become my tributaries without war. Then I 
 have sent land and sea forces beyond the Red Sea, and I 
 have conquered the Arabites, &c., (fee. I forced their kings 
 to pay me tribute, and made them secure the protection of 
 the land routes , and also of the seas. Of all my predeces¬ 
 sors none before me have conquered all these peoples. I 
 have rendered thanks to the God Mars, from whom I am 
 descended : and because of my descent, I have conquered 
 all the regions from the Orient to the Land of Incense : as 
 well as from the Setting Sun to Ethiopia. I have set down 
 at Adulis, and, having collected my armies, I have con¬ 
 secrated this seat to Mars, this twenty-seventh year of my 
 reign. 
 
 The sentences I have italicized prove that there was con¬ 
 nection with India, both by land and by sea; and this is the 
 part that concerns me in this chapter. 
 
 I think I have adduced sufficient evidence to show that the 
 Indian Christos was not only well known, but had worship¬ 
 pers, in the lands converging on the north and south of 
 Egypt; and how the then new system afterwards became 
 converted into Christianity will, according to my view, be 
 seen in what follows ; but sufficient for the present, that we 
 
*240 
 
 Egypt : The Land of Wonders. 
 
 have historical data for this in the centuries immediately prior 
 to tiie era of a.d. 
 
 The generally accepted belief is, that Christianity—as a 
 system—is based upon the appearance of a Being,—at once 
 divine and human, as to his parentage—in Palestine; who 
 gathered followers, and at his decease commissioned the same 
 to carry forward the work that he commenced ; and that 
 after him St. Paul organized the receivers of the new doc¬ 
 trines into Churches, and that these Churches were the first 
 which became the parents of the mighty number which exist 
 in our time. This belief necessitates an actual, literal Being, 
 or Person; but the doctrines which flow therefrom I do not 
 stop to speak of. Diverse from this “ Belief,” I hold that true 
 Christianity—considered as a living spiritual truth—is the 
 gradual development of a system of thought, and is the resul¬ 
 tant of the highest and best conception of the human mind, as 
 an Ideal of purity, and every virtue that it is capable of ex¬ 
 pressing ; and further, that this Ideal was presented to differ¬ 
 ent nations, long before the Christian one was known ; and 
 that it was the literalizing, or personification, of this written 
 Ideal , that afforded conditions for the superstructure of ec¬ 
 clesiastical systems, dependent on a separate caste of men, set 
 apart for the purpose of its support and propaganda. As these 
 men were able to grasp and wield power over the intellect 
 and even persons of their votaries, so in exact ratio, the spiri¬ 
 tual and intellectual Ideal (which is not a monad, but univer¬ 
 sal) was lost, and the assumed historical Personage is exalted 
 at the expense of spiritual liberty, and the birthright preroga¬ 
 tive of humanity. In short, it is my aim to show, that the 
 supposed Founder of Christianity is not an historical personage, 
 but an old Ideal presented in a newer and better and higher 
 form than its predecessors; and further, that this Ideal is not 
 dependent upon a past historical, but is held up as the stand¬ 
 ard of attainment by humanity, and as each realizes the truth 
 within him or herself, then they will find that the real “Christ,” 
 is not, and was not, an historical Person, but a spiritual life- 
 giving principle within their ownselves. 
 
 In giving forth such a statement, I hold I do not destroy but 
 fulfil, />., fill full, all that has transpired in the past: not with 
 human traditions , but with spiritual and intellectual truth. I 
 
The Transition from Osirianity to Christianity . 241 
 
 Lave already given unquestionable evidence, that the offspring 
 of a human maternity by a divine paternity, was not a new 
 thing in the world when Jesus was said to be born in such 
 manner. Amenoph III., Rameses II., and even some of the 
 Ethiopian Kings claimed exactly the same conditions of 
 birth, 1,450, 1,390, and 250 years before Christ; and the 
 last-named date shows that, just prior to Christ, the idea of the 
 “ advent of a Son of God ” into the world was then afloat. 
 These named Kings were literal, historical characters, and if 
 the Jesus of the Gospels was the same, it only proves that 
 there were more claimants than one in the field at the same 
 period. 
 
 It is not a little singular, that the only instance recorded 
 where Jesus is shewn in immediate contact with his mother, 
 he rather disowned than honoured her. It was his followers 
 that made this part of his history of such vast importance. 
 Again, the history itself is founded on ecclesiastical 
 tradition, and what this means will be exemplified in due 
 course. In this respect it is paralleled by the written histories 
 of Osiris, Christina, and even Mahomet. Dismissing this vein 
 of thought, I would say in conclusion, if the the Ideal is made 
 universally applicable to every human being who has come, 
 and will come, into this world, instead of making it an histori¬ 
 cal past, then it becomes the most powerful lever for the 
 upliftment of humanity, with one exception, and that is the 
 ignoring of the sexual relationship. It is a strange fact, that 
 while all the other Messiahs and Saviours of the world enjoy¬ 
 ed this relationship, yet the Christian one was a celebate ; and 
 with the exception of St. Peter, the first of his apostolic suc¬ 
 cessors, all, down to the present occupant of “ St. Peter’s 
 Chair,” are (or at least are said to be) celebates. ITow it came 
 about is not very clear, but when, there is not much difficulty 
 in determining. 
 
 As a collateral evidence of the the non-historical character 
 of the Scriptures (of all nations), the Egyptian Monuments 
 and Records preserve an ominous silence respecting the Israe¬ 
 lites and Jews, and this, notwithstanding the sculpture of 
 Sheshonlc of the walls of the Temple at Karnak, is confirma¬ 
 tory of my statement, for whatever may be argued as to the 
 natural disinclination of the Egyptian historians to record 
 
 
 9 
 
 G 
 
242 
 
 Egypt: The Land of Wonders. 
 
 their own defeats, it cannot apply to the Ptolemaic times, and 
 to the 250 years preceding the siege of Jerusalem, by Titus, 
 the Roman Emperor. To my view, the Jews are not a 
 nation, but descendants of a religious or semi-religious Order, 
 the origin of which is shrouded in mystery. That Palestine 
 was inhabited by the Phcenicians, about the period referred 
 to, is an historical fact, and whether the Jews of the Bible 
 were there at the same time is very doubtful; for the Old 
 Testament Persons, from Adam down to Jacob and his twelve 
 sons, and even onward, are personifications of astral phenom¬ 
 ena, like as Jesus and his twelve disciples (with names scarcely 
 disguised) personify the Sun in his annual course through the 
 twelve zodiacal signs. Another fact to be noted is, that the 
 terms Israelite and Jew were used in the degrees of the 
 Greek Eleusinian Mvsteries. The Israelite, the eleventh, 
 was the God-seer, purified from guile; and the Jew was the 
 God, or the mystic perfection and deification of the human 
 principle in the Hierophant himself. It still remains to be 
 seen what the Palestine Exploration may unearth, but as vet 
 it has been unsuccessful in discovering any undoubted Jewish 
 monuments. The murder of Christ by the Jews at Jeru¬ 
 salem, rests alone upon the Christian writings, and these 
 writings rest upon ecclesiastical traditions. The fable of the 
 miraculous interpretation of the Hebrew Records by order 
 of Ptolemy Philadelphia , which is called the Septuagint, 
 will not now pass for genuine history. 
 
 By command of the same Ptolemy , Manetho, an Egyptian 
 priest, wrote a History of Egypt from the earliest known 
 times, which substantially lias been found to be in accord with 
 what the monuments reveal. This was the commencement 
 of the age of Literature, and under the patronage of the 
 first three Ptolemaic kings, the Professors of Science and 
 Literature found a hospitable reception at their Court in 
 Alexandria. While the Osirian Religion continued to be that 
 of the State, during the Greek dynasty—as shown by the 
 vast number of their sculptures on the temple walls— yet 
 they not only tolerated but encouraged the Philosophers of 
 another system, whose various Schools, or systems of ethics, 
 continued to be taught in Alexandria for two or three 
 centuries after the Christian era. This is now classed under 
 
The Transition from Osirianity to Christianity . 243 
 
 the term of Old and New Platonism, and this is the link that 
 connects the Osirianism of Egypt with the Christianism of 
 Europe. As will be seen, this so-called Philosophy, so far 
 from being an abstruse and abstract deductive or imaginary 
 set of principles alone, was actually allied with the purest 
 morality: the Teachers of which required the same from all 
 their disciples and students. More than this, Societies and 
 Communities were formed, and flourished as concrete systems 
 down to the time when the Christian Court of Rome, backed 
 by the Secular arm, compelled them to find refuge in the 
 Secret Societes of Rosicrucians, Alchemists, Freemasons, and 
 others, who preserved, during the long dark ages of ecclesias¬ 
 tical tyranny and supremacy, the flickering light of Spiritual 
 Truth from being utterly extinguished. 
 
 I now give twelve of the most illustrious Leaders of the 
 Eclectic School, whose lives and labours were spent in the 
 acquisition and impartation of knowledge, wisdom and mo¬ 
 rality—not for their own selfish aggrandizement, but for the 
 enlightenment and good of their fellows. Their method of 
 teaching was by symbols and allegories, and it was they 
 who, for the first time in human history, made knowledge 
 common property, and thus broke up the monopoly of its 
 possession by the heretofore privileged castes. If self-denial 
 and self-abnegation, allied with purity of thought and life : and 
 the exaltation of virtue above the sensual enjoyments of vice, 
 be the best and surest means of attaining happiness here and 
 hereafter, then most assuredly this standard was erected at, 
 least two or more centuries before the appearance of the great 
 Judaean Teacher. I give their names in chronological order, 
 as under, with a short description of the characteristics of 
 each, and the period in which they flourished. 
 
 1. 
 
 Pythagoras 
 
 about 
 
 o50 n.c. 
 
 9 
 
 w • 
 
 Anaxagoras 
 
 yy 
 
 500 „ 
 
 3. 
 
 Plato 
 
 yy 
 
 420 „ 
 
 4. 
 
 Apollonius 
 
 yy 
 
 I ( ]ra of a.i>. 
 
 5. 
 
 Plutarch 
 
 yy 
 
 80 
 
 r>. 
 
 Apuleius 
 
 yy 
 
 150 
 
 7. 
 
 Ammonius Sacchas 
 
 yy 
 
 220 
 
 8. 
 
 Plotinus 
 
 yy 
 
 250 
 
 
 Porphyrius 
 
 yy 
 
 280 
 
244 Egypt : The Land of Wonders. 
 
 10. Iamblicus about 300 a.d. 
 
 11. Eutropius „ 330 „ 
 
 12. Hierocles „ 450 „ 
 
 Pythagoras, about 550 b.c., stands out first and foremost, 
 
 whose name will ever be associated with all that is lofty in 
 intellect, pure in morality, and spiritual in ethics. He laid 
 the foundations upon which his worthy successors reared their 
 intellectual superstructure. What is known regarding his 
 history is gathered from what others have said of him, for no 
 writings of his own have come down to us. It is said that 
 he was the first who assumed the title of Philosopher (Lover 
 of Wisdom). It is known that he visited Egypt and India, 
 and from their sages learnt the rudiments, at least, of that 
 which he afterwards elaborated into a system, which still bears 
 his name as the Founder. He eventually settled in Italy, 
 where he formed a Brotherhood, who were pledged to live a 
 virtuous and exemplary life, and devotion to a contemplative 
 mentality for the attainment of the highest knowledge in 
 natural and spiritual subjects. To those only who proved 
 themselves faithful and steadfast, were permitted initiation 
 into the highest degrees. If the statements of Iamblicus 
 and others are to be believed, his birth was miraculous, and 
 along with his exalted teachings, he had power to cure 
 diseases, and even to bring the dead to life. In consequence 
 of political or state prejudice, the Order was suppressed, but 
 as a Philosophical Sect it continued for several centuries, 
 when its distinctiveness was lost, by becoming merged in other 
 systems. 
 
 4 > 
 
 Anaxagoras, about 500 b.c. He was a Metaphysician and 
 Teacher of Spiritual Philosophy. Opposed to the worship¬ 
 ping of the Gods of his times, he taught that the external 
 world of nature was composed of an infinitude of atoms, 
 that were not produced by blind force, but by a Supreme 
 Intelligence, beyond all human conception, acting by and 
 through the nous (the equivalent of the Egyptian Wu), which 
 be designated the Forming Spirit; stating that it was the 
 most subtle of all things, and is in all, and everything which 
 appears visible. This, in itself, was unknowable, but infinite 
 in knowledge, wisdom, and power. 
 
 Plato, about 420 b.c., a Greek Philosopher, born at Athens, 
 
The Transition from Osirianity to Christianity. 245 
 
 \ 
 
 and the Founder of the System of Ethics which still bears 
 his name. His teachings were as profound as his life was 
 pure. His system is generally regarded as Idealism, what¬ 
 ever the term may imply ; but a truer conception would be 
 Intellectuality, that is, the exaltation of human Reason, as 
 the great power to resolve all that comes within its range. 
 He knew, and taught, that true scientific knowledge was 
 indispensable to anything like an adequate understanding of 
 the laws which govern the Cosmos ; and his Idealism led him 
 to the conclusion, that all which the human mind is capable 
 of appreciating, is due to the action of a Supreme and Over¬ 
 ruling Power, which he designated the All-Good, which 
 was Omnipresent and Self-Existent. It was his forte to 
 dwell especially upon the Grand Harmony of the Universe, 
 and that all was resolvable to the outworking of one grand 
 design, by a Designer and Artificer to whom no name could 
 be given. As his works are well known and eulogized by all 
 advanced thinkers, who can never mention him without vield- 
 ing a tacit respect, I need not say more respecting this re¬ 
 markable historic figure, whose memory will be revered as 
 long as the world endures. 
 
 APOLLONIUS OF TYANA. 
 
 The True, or False, Christ—Which? 
 
 Born , 4 b.c. • died , 9(5, a.d. 
 
 I give a prominence to this one, because, to my thinking, 
 in him—if anywhere—is to be found the Lay Figure of the 
 New Testament. By friend and foe alike this man is ad¬ 
 mitted to be a genuine historical person, and this from evi¬ 
 dence which will be adduced from other than ecclesiastical, or 
 mere traditional, history. 
 
 Born at Tyana, a Greek city of Cappadocia, four years 
 before the birth of Christ, he, at an early age, gave proof of 
 more than ordinary intellectual and other powers. His sys¬ 
 tem of Philosophy and Morality was in general accord with 
 that propounded by Pythagoras, but of a much higher and 
 more practical character. He travelled in Egypt, India, and 
 Italy, in order to meet the Magi, and Hierophants, by whom 
 lie was received, and initiated into what may be termed their 
 Mystic Brotherhoods. 
 
246 
 
 Egypt: The Land of Wonders. 
 
 On his way to India, calling at Nineveh he there met with 
 Damis, who became his faithful follower and constant com¬ 
 panion. It was from Records left by Damis, that Philostratus 
 obtained the material for writing his “ Life of Apollonius,” 
 which he did at the command of the Empress Julia, wife of 
 the Roman Emperor Severus, about 100 years after the death 
 of Apollonius, to whom a temple was dedicated in his native 
 city, which was thenceforth considered sacred, and received 
 special municipal privileges from the Roman Government. His 
 biographer says he wrote a Testament, but the probability is, 
 that it refers to the Records by Damis. If the statement of 
 Philostratus is to be credited, that he got his material for the 
 Life of Apollonius from the writings of Damis, then the con¬ 
 clusion is irresistible, that the ground-work of the Gospel 
 narratives was antedated by this very work. As the work 
 of Philostratus was written in Rome, under the very nose, so 
 to speak, of the Christian Bishop and Church, the utter 
 silence of contemporary Christian writers regarding Apol¬ 
 lonius, raises a suspicious doubt which is not easy to 
 dispel. Amongst other details, the following is related 
 concerning him. 
 
 Prior to his birth, his mother was visited by the God Pro¬ 
 teus, who told her that he was to be incarnated through her. 
 At fourteen years of age, he was taken by his father to the 
 Temple of Aesculapius, where he disputed with, and astonished 
 the Priests bv his wisdom. When he commenced his ministry 
 and taught the people, he was followed by great numbers ; 
 and especially his entry into Alexandria was marked by an 
 ovation of imposing magnitude. He cured diseases, many 
 instances of which are given ; and more than all, when in 
 Rome, lie saw a young woman (of noble birth) being carried 
 on a bier through the streets for her burial, whom he raised 
 from the dead. He could read the thoughts of men before 
 they were uttered in speech. He foretold that a plague would 
 break out, and while at Ephesus be actually caused it to stop, 
 and in commemoration of this, statues of Apollonius were 
 placed in several of the temples. He foretold the short reigns 
 of the Emperors who succeeded Nero, and also the violent 
 death of Titus by a relative. While the Emperor Vespasian 
 was on a visit in Alexandria, Apollonius informed him of at 
 
The Transition from Osirianity to Christianity . 247 
 
 fire that was raging in his Capitol at Rome. His enemies 
 caused him to be arrested, and to be brought before Domitian, 
 in Rome, where he was charged with treason to the Emperor, 
 who interrogated him, and after replying, he disentangled 
 himself from his fetters and vanished ! and suddenly appeared 
 amongst his disciples at Puteoli (a town on the Bay of Naples, 
 about 60 or 70 miles distant from Rome, as the crow flies). 
 The manner of his death is unknown, and Philostratus closes 
 the memoirs with : “ Here ends the history of Apollonius of 
 Tyana, as written by Damis. Concerning the manner of his 
 death, if he did die , the accounts are various ; some assert¬ 
 ing that he did not die, but entering into a temple, he vanished 
 from sight, appearing to certain ones after his decease.” He 
 was greatly revered, both by Greeks and Romans, priests and 
 people, and, after his removal, was worshipped as divine. 
 Divine honours were paid to him by the Roman Emperors 
 Caracalla, Alexander Severus, and Marcus Aurelius. 
 
 From what has been given above, the parallel between the 
 life-history of Apollonius and Jesus Christ, is too patent to 
 be ignored; and, as a consequence, Christian Apologists of 
 a later date , are driven to the neccesity of—not denial of the 
 actual existence of Apollonius, but—charging his biographers 
 with fabricating much in order to neutralize the growingin- 
 fluence of Christianity. But this “ charge ” will be taken for 
 what it is worth, as proceeding from self-interested partisans. 
 There is not the slightest evidence, in the work itself, on 
 which such an assumption can be based. It is said, by the 
 ecclesiastical fraternity, that a later Life of Apollonius, written 
 by Hierocles and answered by Eusebius, was published as 
 an antidote to Christianity, but this again is pure assumption, 
 and alone rests on sacerdotal assertion. 
 
 Cardinal Newman, who published a Life of Apollonius, 
 follows in the same strain, and speaking of the original work 
 by Philostratus, says : “ Though it is not a professed imitation 
 of the Scripture history of Christ, it contains quite enough to 
 show that it was written with a view of rivalling it : and, ac¬ 
 cordingly, in the following age, it was made use of in a direct 
 attack upon Christianity, by Hierocles, prefect of Bythinia. 
 After all allowance, there remains enough to show that, how¬ 
 ever fabulous the details of his history may be, there was 
 
248 
 
 Egypt: The Land of Wonders. 
 
 something extraordinary in his life and character, but the 
 effort made to rival our Saviour’s history is distinctly visible.” 
 
 It would have been more satisfactory had His Eminence 
 stated what part he considered to be “ extraordinary.” But 
 one sentence, which the Cardinal writes, will be endorsed by 
 a section who maintain, that what is commonlv asserted in 
 regard to miracles as being a controvention of the laws of 
 nature, instead of being so, are phenomena produced in strict 
 accordance with such laws. He says : “ Theurgic powers 
 were high in the scale of Pythagorean excellence, and to 
 them it was that he (Apollonius) ascribed his extraordinary 
 gifts.” If His Eminence could substantiate this statement, 
 it would be a splendid addition to Occult literature. It an¬ 
 swers the purpose of Catholic ecclesiastics to class as theurgic, 
 the same that in their Church is called—miraculous! 
 
 Plutarch, about 80 a.d., was a teacher of Philosophy, 
 having studied under Ammonius (so it is said). He is better 
 known as a Biographer, and in his “ Parallel Lives,” he gives 
 the history of forty-six Greeks and Romans, from Romulus 
 and Theseus down to Dion and Brutus. Although a contem¬ 
 porary with the active founders of Christianity, yet he makes 
 no allusion either to the men or system : and, had either the 
 one or the other been in existence, a writer of his peculiar 
 calibre could scarcely have missed the opportunity of making 
 some reference or other to what must have attracted the 
 attention, especially of historians, of that time. 
 
 Apuleius, about 150 a.d., an African (at or near Carthage), 
 who wrote on Philosophy, Demonology, Doctrines of Plato, 
 and The LTniverse, which proves that his erudition was of a 
 high class. He was the Juvenal of his age, and as a Satirist, 
 he has not been excelled : for his work, entitled “The Golden 
 A86,” is a splendid example of the intellectuality of even 
 African blood. Its main object was to expose the prevalent 
 vices of society, as it was then constituted; and was directed 
 against priestcraft, and the temple worship and jugglery with 
 which it was associated. He travelled through Italy, Greece, 
 and Asia Minor, to acquire knowledge, and was initiated into 
 several of the Philosophical and Occult Orders, which had 
 their head-quarters in those countries. It were impossible 
 for a man of his character to pass through these lands with- 
 
The Transition from Osirianity to Christianity. 249 
 
 out coming in contact with the New Religion, in some form 
 or other, if it had been there, but not a word in reference 
 thereto do his writings contain. According to the writer of 
 the Acts of the Apostles (see xvii., 6), the new propaganda 
 must have been widely known, for the “ Jews ” charged the 
 apostle and his associate in this fashion : “ These that have 
 turned the world upside down have come hither also.” We 
 know how rapidly “ news ” spread in the East, even without 
 telegraphs and postal arrangements; and yet Apuleius, tra¬ 
 velling through the very districts, leaves the greatest religious 
 novelty unnoticed. How is this ? 
 
 Ammonius Sacchas, about 220 a.d., a Greek, who died 
 241 a.d., was the Founder of the celebrated Neo-Platonic 
 School of Philosophy in Alexandria. What Plato was in his 
 time, Ammonius was in later times. This great Master was 
 not only thoroughly acquainted with the teachings of Pytha¬ 
 goras and Plato, but also with the Occultism of the Persian 
 Magi and Indian Brahmins ; and it was he who proclaimed 
 the unity of all religious beliefs, on an esoterical basis. He 
 disclaimed any novelty for the doctrines he promulgated, but 
 claimed for them the highest antiquity. His eloquence and 
 power was so widely known, that the best cultivated intellects 
 of the then Roman world, were attracted to Alexandria that 
 they might attend his lectures. Like his great predecessors, 
 who were originals, he left no writings, and the world is in¬ 
 debted to his followers, chiefly to Plotinus, for the knowledge 
 of his doctrines and life, who gave forth as much as they 
 deemed wise and expedient. His life was exemplary, and in 
 accord with the ethics that he promulgated. He enjoined 
 upon his disciples, that “ the inner doctrines were not to be 
 revealed ” (because the outside world was not in a condition to 
 receive them). It is a noteworthy fact, that the first and 
 second Book of his Life was translated into English, and 
 published by Charles Blount, in 1680 a.d., but was almost 
 immediately suppressed. The reason for this is obvious ; it 
 revealed more than was agreeable to the ecclesiastical cen¬ 
 sors of that day. 
 
 Plotinus, an Egyptian, born at Lycopolis, 205, died 270 
 a.d. He was the faithful disciple and biographer of his great 
 Master, Ammonius Sacchas, and is the most important writer 
 
 2 H 
 
250 
 
 Eyypt: The Land of Wonders. 
 
 of the Eclectic School of Philosophy, which had its origin in 
 Alexandria. After studying under Ammonius, he went with 
 an expedition to Persia, with the object of meeting w T ith the 
 Magi there; after which he settled in Pome, w 7 here he 
 founded an Order. All the elite of the city and surrounding 
 country were attracted by his teachings. Abstinence, a vir¬ 
 tuous life, and a contemplative frame of mind, were the means 
 he held out to ensure true happiness. He is said to have 
 possessed “ miraculous ” pow T ers, and those wdio know what 
 these terms mean, when used by the generality of moderns, 
 will have no difficulty in recognising Plotinus as one of the 
 Hierophants, who were acquainted with the inner laws of 
 nature, and who could utilize them when required, as an ex¬ 
 position of the system he inculcated; for he taught, that 
 abstinence was correlated to mental and spiritual contemplation 
 and purity, and the cultivation of these enabled their posses¬ 
 sors to ascend to states of ecstacy, and gain an entrance into the 
 spiritual realm. The earth-life, he maintained, was given in 
 order that the Soul might be purified, and that after its sepa¬ 
 ration from the body, it would be united with God; and even 
 thought would be lost in sight (or experience) and in the 
 ecstacy of beatification. He wrote on Astrology and Magic, 
 and declared them to be true sciences. He also taught that 
 true harmony existed between the spiritual and phenomenal 
 worlds, and that the latter Avas but a reflex of the former. In 
 plain words, he discovered and propounded the rudiments of 
 what is now known as the great Law 7 of Correspondences. 
 His last vmrds were : “ I am labouring with all my might to 
 return the divine part of me to the Divine Whole, which fills 
 the Universe.” An example, this, which would be better for 
 this Manmion-worshipping generation, if it v T ere more gene¬ 
 rally copied. 
 
 Porphyrius, about 280 a.d., was supposed to have been 
 born at Batanea, in Syria, in the year 233 a.d. He studied 
 under Longinus, at Athens, and removing to Pome, he be¬ 
 came a student and follower of Plotinus, and the most trusted 
 disciple of his Master. After the death of Plotinus, he suc¬ 
 ceeded him as the eloquent teacher and writer of the Neo- 
 Platonic Philosophy. He w T rote a Life of Pythagoras, and 
 the titles of sixty of his w^orks are still preserved, but forty- 
 
I 
 
 The Transition from Osirianity to Christianity . 2ol 
 
 three of them are entirely lost. He is said by some writers 
 to have been originally a Christian, but abandoned the faith, 
 and “ Saint” Jerome says, “ He wrote a once celebrated trea¬ 
 tise against the Christians, in fifteen books, but if he did, 
 there are no traces left of any such work ; for it was burned by 
 order of the Emperor Theodosius.” This statement of the 
 Sainted Father is open to very grave suspicion, for the “burn¬ 
 ing of books ” was not a pastime of the Roman Emperors, 
 but most certainly was practised by the Roman Catholic 
 Church, when they had the power to destroy what was placed 
 upon the Index Expurgatorius. But more of this anon. 
 
 Iamblicus, about 300 a.d., born at Chalcis, in Coelo-Syria, 
 of wealthy parents, pupil of Porphyrius, supposed to have 
 died at Alexandria, 330 a.d., where he was Teacher of the 
 Neo-Platonic Philosophy. He had a numerous following, who 
 held him in great veneration and respect. He, like others of 
 the same school, who preceded him, is credited by his mo¬ 
 dern critics with mixing magical and superstitious practices 
 with his teachings, because the state of ecstacy in himself and 
 disciples introduced communion with the Spiritual World. It 
 was these manifestations of theurgic, or occult, powers that 
 caused him, in the eyes of his followers, to be invested with 
 more than human attributes, and they looked upon him as a 
 divinely inspired man. He wrote a Life of Pythagoras, and 
 a variety of works on Philosophy, Mathematics, and Astro¬ 
 nomy ; as well as on the Soul, and the Principia. He is 
 best known by a work on the Mysteries, which contains many 
 Egyptian doctrines, esoterically explained according to the 
 Hermetic Writings. This work seems to have been called 
 forth by a letter written by Abammon, an Egyptian priest, 
 who appears to have adopted an enquiring spirit in reference 
 to the teachings and mystic ceremonials of Iamblicus, who 
 enters into an explanation—so far as he dare—of the Mys¬ 
 teries ; but what is to the point, he wishes himself to be 
 regarded as a Spiritual Teacher, for he says : “ If it seem to 
 you more proper, regard me myself, or any other religious 
 teacher of the Egyptians, as discoursing with you: but what 
 is better, confine your attention to the things uttered, and 
 stimulate the understanding to discriminate whether truth or 
 falsehood is spoken.” Dividing his subjects, he says : “Some 
 
252 
 
 Egypt: The Land of Wonders. 
 
 things will demand from us an explanation of the entire Mys¬ 
 tic Worship. {Some will embrace sciences derived from what 
 the Wise Men of Chaldea have delivered, and others will 
 comprehend what the Spiritual Teachers of Egypt have in - 
 culcated .” These sentences clearly demonstrate that there 
 were—or had been-—in Egypt, an Order of Men, distinct 
 from the Priesthood, who w T ere expounders of intellectual and 
 spiritual truths, and I lay stress on this fact, inasmuch as it 
 is immediately connected with my subject. An effort was 
 made in 1881, in America, to publish the ancient Platonic 
 philosophical works in English, and which was successful for 
 a while. The serial was entitled “ The Platonist,” and has 
 reached the seventh number. It promises to be the best pub¬ 
 lication on Plato and the Platonic Philosophy yet published. 
 
 Eutropius, about 330 a.d., a celebrated Latin Historian, who 
 wrote a History of Pome, from its foundation to the time of 
 the Emperor Valens, which was much prized as a text-book 
 in its day. Why I introduce Eutropius, is, because he was 
 Secretary to the Emperor Constantine, who is ciedited with 
 making the Christian the State Religion; and presiding at 
 the celebrated Council of Nice, in 325 a.d. We cannot sup¬ 
 pose that, occupying such a position, as one so closely associ¬ 
 ated with the Emperor, and historian as well, such an 
 important matter as a change in the State Religion could pass 
 unnoticed ! and yet such is the fact (so far as I know). 
 
 Hierocles, about 450 a.d., a Neo-Platonic Teacher in 
 Alexandria, and reputed author of a commentary on the 
 Golden Verses of Pythagoras. The originals are lost, and 
 the titles of several on Providence; Harmony between the 
 Divine Government and Man’s Free-Will, etc., are only 
 known to us by the references made to them by later winters. 
 
 The above selection of Religious Teachers—for such they 
 undoubtedly were, although ecclesiastical writers choose to 
 call them Philosophers, because their tenets did not run on 
 the same lines as Sacerdotalism—brings us dow T n to the fifth 
 century; and the most startling fact connected with this 
 chain of eminent writers, is, that their writings contain no 
 reference to Christianity, as a system, from beginning to end. 
 The alternative is, either the Christian Fathers have grossly 
 exaggerated the number, influence, and area of Church As- 
 
The Transition from Osirianity to Christianity . 253 
 
 sociations, in order to establish the base of their system upon 
 historical grounds, or, that the system itself was not in existence 
 in the form that the Roman Catholic Fathers wish it to be 
 understood ; whose writings I will pass under consideration* 
 To enter upon a delineation of the religio-philosophic ethics 
 taught by the men whom I have enumerated, is beyond the 
 scope of a work of this kind, but as maxims for the conduct 
 of daily life, this so-called Pagan Philosophy will stand the 
 closest scrutiny, and in proof I venture to give the following 
 excerpts :— 
 
 “ Use reason as your guide, and you will avoid the com¬ 
 mission of crime.’ 5 “ Greater is the evil which the soul of 
 the unjust man is tormented with, than when his body is 
 scourged with whips.” “ He who believes, that Divinity 
 beholds all things, will not sin, either secretly or openly.” 
 “ The most complete injustice is, to appear just when not so.” 
 “ The fear of death renders a man sad, who is in ignorance of 
 his soul.” It appeared to both Pythagoras and Plato, that 
 old age was not to be considered with reference to an egress 
 from the present life, but rather as the beginning of a more 
 blessed life. 
 
 It is passing strange that these historic so-called Philoso¬ 
 phers, who in one sense were the leaders of sects, whose 
 teachings and practices were levelled against the vices and 
 customs of their age, quite as much as the Christian sectaries, 
 do not make any reference whatever to persecutions, much 
 less of slaughter and martyrdoms, by the Roman Emperors. 
 Seeing that their object was precisely the same as the 
 Christians, on what principle can their escape from these 
 alleged cruel persecutions be accounted for ? Supposing, 
 even, that they and their followers were allowed full toler¬ 
 ation, as we know that they were humane men, can we suppose 
 that they would stand by and be cognizant of such brutalities 
 without raising a protest. Other than “ ecclesiastical ” history 
 invariably represents the Roman Government as tolerant, 
 and even indifferent to the religion of the countries they 
 conquered. Why should the Roman Emperors, down to 
 Commodus, who died 192 a.d., spend the imperial revenue 
 for the completion and adornment of Egyptian temples, as we 
 know they did, by the fact of their royal ovals still to be 
 
254 
 
 Egypt: The Land of Wonders. 
 
 seen therein—go out of their usual course, and make a 
 solitary exception in the case of the Christian sect ? If 
 the sect was weak in numbers and influence, the Govern¬ 
 ment would hardly depart from its usual course; and if, on 
 the other hand, they and the persecutions were so extensively 
 prevalent, these historical incidents could not have passed un¬ 
 noticed by the writers and historians of the early centuries of 
 the Christian era. In the absence of such evidence, ecclesi¬ 
 astical history is more than questionable ; it must be relegated 
 to a much worse category. Their histories, as will be pre¬ 
 sently seen, are much more taken up with Church Order, 
 refutation of heresies, and condemnation of heretics, of whom 
 the world would have known nothing but for them, than in 
 the conservation of spiritual truth and life. With them, as 
 now, it was Church first, State second, and History has only 
 too truthfully recorded, that when the Church did attain the 
 supremacy, she used her power with a ruthless and relentless 
 hand against all who refused to worship the idol which she 
 had set up. No pity, no mercy to heretics ; and not until 
 the “ Saintly ” Fathers of the Inquisition, were themselves 
 made to undergo the tortures of the embrace of the iron- 
 spiked Virgin, by Napoleon’s General, Augerau, did this 
 infernal Christian persecution stop. The fires of Smithfield 
 would have been extinguished much earlier, had the Nemesis 
 of Justice intervened, and inflicted the same penalty on some 
 of the Holv Fathers themselves. 
 
 Returning to the anti-Nicene ecclesiastical writers. The 
 heretics, against whom they wrote, are known to us as 
 Gnostics, whose heresies consisted in their denial of the actual 
 personality of Jesus, down to the hair-splitting theories, of 
 what part was human and what divine; and it is a singular 
 fact, that in nearly all the “ refutations,” there is no attempt 
 made to establish the actuality of Jesus Christ, other than by 
 quotations from the Gospels and Epistles of the New Testa¬ 
 ment. Surely the mouths of all these “ heretics” could have 
 been stopped once and for ever by the production of and 
 reference to outside evidence, which would have settled this 
 primary important question for all time. But such evidence 
 never was produced. As to the value of their writings as 
 history, I leave it for the reader to judge after what follows. 
 
The Transition from Osirianity to Christianity. 255 
 
 For this purpose, I select seven of the earliest writers, rang¬ 
 ing from the commencement of the era down to about 200 a.d. 
 
 1. Clement, Bishop of Borne, Consecrated by the 
 
 Apostle Peter. 
 
 2. Ignatius, Bishop of Antioch, 
 
 the Apostle Paul. 
 
 3. Papias, Bishop of Hieropolis 
 
 4. Justin, The Martyr 
 
 5. Irenaeus, Bishop of Lyons 
 
 6. Tertullian, Teacher 
 
 7. Origen, Teacher 
 
 Consecrated by 
 about 120 a.d. 
 
 
 
 
 
 
 
 
 180 „ 
 190 „ 
 
 Clement, according to his own statement, was the succes¬ 
 sor of Linus, who was ordained First Bishop, by Paul ; and 
 on the death of Linus, was ordained as Second Bishop of 
 Pome by Peter. We are here met with an insurmountable 
 difficulty, for the Papal Chart (which gives the portraits and 
 dates of all the Popes of Pome, without a break from Saint 
 Peter to Leo XIII., the present occupier of St. Peter’s Chair) 
 places Clement as the fourth, elected 91, died 100 a.d., which 
 is in accord with the List of Tertullian, who gives thirteen 
 of them down to his day. The Apostles themselves, who 
 enumerate (in Clement’s Book) all those whom they ordained, 
 make no mention of Saint Anacleto, who, according to the 
 Papal Chart, was the third Pope, elected 78, died 91 a.d. 
 This Clement was the companion of the Apostle Peter, and 
 author of the Pecognitions and Homilies which bear his 
 name. In addition to these he was Secretary and Recorder 
 of the great Apostolical Council, in which the Apostles gave 
 directions for the Constitution of the Church (neither date 
 nor place of meeting is supplied). The result was written 
 and published, as “ The Constitutions of the Holy Apostles, 
 by Clement, Bishop and Citizen of Pome.” The work com¬ 
 prises eight chapters, entitled, ' “ Concerning the Laity;” 
 Bishops, Presbyters, and Deacons,” &c , &c. The prelude is, 
 “ The Apostles and Elders, to all who have believed in the 
 Lord Jesus Christ. The Catholic Church is the Plantation 
 of God,” &c. 
 
 In Book II., 34, on Bishops, it says : “ As Samuel made 
 constitutions for the people concerning a king, so we make 
 
256 
 
 Egypt: The Land of Wonders. 
 
 constitutions concerning you bishops. As the soul is more 
 valuable than the body, so much the priestly office is beyond 
 the kingly ; wherefore you ought to love the bishop, and fear 
 him as your king; and honour him as your lord, giving him 
 your first-fruits and your tithes, as the priest of God,” &c. 
 This exaltation of bishops and the payment of their stipends, 
 was a strange and sudden leap from the command of their 
 Master, who, after appointing them (see Matt., x., 9), said : 
 “ Provide neither gold, nor silver, nor brass in your purses.” 
 The “ Constitutions,” are backed up by quotations from all 
 the four Gospels, and even Epistles, which is quite at variance 
 with the generally accepted dates of their production. It 
 appears that the Canon was settled at that Council. The Old 
 Testament is substantially the same as ours, but mentions four 
 Books of Kings (instead of our two), and three Books of 
 Maccabees. “ But,” it goes on to say, “ our Sacred Books, 
 that is, those of the New Covenant, are these : the four 
 Gospels of Matthew, Mark, Luke and John; fourteen 
 Epistles of Paul, two of Peter, three of John, one of James; 
 one of Jude ; two Epistles of Clement; and the Constitutions 
 dedicated to you, the Bishops, by me, Clement, in eight Books ; 
 which is not fit to publish before all, because of the mysteries 
 contained in them ; and the Acts of us the Apostles.” This 
 list is substantially the same as our Canon, minus the Book of 
 Revelations, and the Epistle to the Hebrews. 
 
 The enumeration of this Canonical List creates a suspicion, 
 when it is known that all of the Gospels, and most of the 
 Epistles, as we have them, are of anonymous authorship. 
 This fact is noted in the preface of the Translators of the late 
 New Revision of the Testament, who say : “ These titles are 
 no part of the original text; and the titles found in the most 
 ancient MSS. are of too short a form to be convenient for use. 
 Under these circumstances we have deemed it best to leave 
 untouched the titles which are given in the Authorised 
 Version, as printed in 1611.” 
 
 In the Ecclesiastical Canons (settled by the Apostles at 
 Saine or another Council), the eighth says : “ If any Bishop, 
 or Presbyter, or Deacon shall celebrate the holiday of the 
 Passover before the vernal equinox with the Jews, let him 
 be deprived.” In Book V., Sec. iii., on feast days and fast 
 
The Transition f rom Osirianity to Christianity . 257 
 
 \ 
 
 days, it was enacted that, “ The birthday was to he the. 25th 
 of the ninth month (this shows that their year commenced 
 1st of April) ; the Epiphany on the 6th of the tenth month, 
 after which the fast of Lent is to he observed by you.’' 
 This astronomical reference bears its own relation, and tells 
 its own tale. 
 
 The volume of the Constitutions is prefaced by an Epistle 
 of “ Peter to James, the Lord and Bishop of the Holy 
 Church and another Epistle of Peter to James, refers to. 
 the safe custody of some “ Popular Sermons ” by Peter, 
 which he had written out, and wished to be preserved. 
 
 Much more of such history could be given, but the above 
 is sufficient to show the nature of these books, as written bv 
 Clement, Bishop of Rome, during the lifetime of the 
 Apostles. 
 
 Ignatius, Bishop of Antioch, martyred in Rome about 
 107 a.d. It is said that Saint Ignatius was the disciple of 
 Saint John, the Apostle, and ordained Bishop of Antioch by 
 Paul, as notified by the Apostolic Conclave, and published 
 bv Clement. 
 
 As to his personal history, almost nothing is known, except 
 the account of his martyrdom, written by an anonymous 
 author, and which was never heard of, or referred to, until 
 the sixth century a.d. He is credited with being “ the little 
 child that Jesus set in the midst of his disciples” (see Matt., 
 xxviii., 2). From the account of his martyrdom, it appears 
 he was cited before the Emperor Trajan (the charge against 
 him is not specified), who sentenced him to be thrown to the 
 wild beasts, which left the harder portions of his body, 
 “ which were (collected by his companions) wrapped in linen, 
 and conveyed to Antioch as an inestimable treasure left to 
 the holy church, by the grace which was in the martyr.” 
 (Thus early did the “holy church” commence relic-mongering, 
 which is kept up to this day.) There are fifteen Epistles 
 attributed to Ignatius, among which there is one to the 
 Apostle John, in which he says: “I desire to go up to 
 Jerusalem, and see Mary, the Mother. For who would not 
 rejoice to behold and address her, who bore the true God 
 from her womb? Also, the venerable James, whom they 
 relate to be very like Christ Jesus in appearance. They say 
 
 2 i 
 
258 
 
 Egypt : The Land of Wonders. 
 
 that if I see him, I see also Jesus himself, as to all the 
 features and aspect of his body.” He wrote, also, an 
 Epistle to the Virgin Mary, who replied, telling him : “ The 
 things which thou hast heard and learned from John con¬ 
 cerning Jesus are true. Believe them, and hold fast the 
 profession of Christianity which thou hast embraced.” 
 
 There has been much contention amongst “ scholars” in 
 regard to these Ignatian Epistles, and it is the universal 
 “ opinion of critics” that eight out of the fifteen are spurious ! 
 on which “ opinions ” of genuineness or spuriousness 1 
 reserve comment for the present. 
 
 These epistles abound with instructions to the faithful, to 
 avoid the company of “ worthless persons who hold opinions 
 contrary to the docrine of Christ, and are to be shunned even 
 as the wild beasts.” True to his own Order, he inculcates 
 obedience to the Bishop, for he says : “ We should look upon 
 the Bishop even as we would look upon the Lord himself, 
 standing, as he does, befoi’e the Lord. For what is the 
 Bishop but one who beyond all others possesses all power 
 and authority, so far as it is possible for a man to possess it.” 
 In his epistle to the Philadelphians, he says: “ Let the 
 Governors be obedient to Caesar, and the Governors and 
 Ccesar himself to the Bishop: And again, “ Honour the 
 Bishop as the high priest, who bears the image of God. 
 After him , we must honour the Ring.” He that honours the 
 Bishop shall be honoured by God, even as he that dishonours 
 him shall be punished by God ; and how much sorer is the 
 punishment of him who presumes to do anything without the 
 Bishop. For the priesthood is the very highest point of all 
 good things among men, against which whosoever is mad 
 enough to strive, dishonours not man but God.” 
 
 I have given these few precious excerpts to show’ the arro¬ 
 gance of the priesthood (it is of little matter when they were 
 written), and if this spirit w T as carried out, and such doctrines 
 were actually taught, ordinary people will not be surprised 
 that Emperors and Kings should consider such—high trea¬ 
 son! What other than punishment—persecution, in the eyes 
 of the priesthood—could follow from the promulgation of 
 such doctrines? And these—according to Catholic historians 
 — were the dowering out of the ethics of the Master, who 
 
The Transition from Osirianity to Christianity. 259 
 
 told these same apostles : “ My Kingdom is not of this world.” 
 There is nothing of this in the religio-philosophie teachings 
 and practice of the“ historical” Neo-Platonists ; and except¬ 
 ing in the single instance of the Theban High Priest, Her¬ 
 itor, who usurped the throne, the Egyptian priesthood never 
 essayed this wicked and monstrous treason to the State, under 
 which they held their position. 
 
 Papias, Bishop of Hieropolis, in Phrygia, was a “ hearer 
 of the Apostle John, and on terms of intimate intercourse 
 with many who had known the Lord and his Apostles.” 
 Some writers affirm that he suffered martyrdom in 163 a.d» 
 There seems such contradictory evidence amongst the early 
 ecclesiastical historians, that ordinary rules of chronology are 
 set at defiance. Nothing but fragments of Papias remain, but 
 he himself tells us that, “ he received the truths of our reli¬ 
 gion from those who were acquainted with the Apostles.” 
 What is extant is a curious medley, but the following is of 
 interest. Irenasus, quoting from the works of Papias, says : 
 “ Mark having become the interpreter of Peter, wrote down 
 accurately whatsoever he remembered. It was not, how¬ 
 ever, in exact order that he related the sayings and deeds of 
 Christ; for he neither heard the Lord nor accompanied Him. 
 But he accompanied Peter, who accommodated his instruc¬ 
 tions to the necessities of his hearers, hut with no intention, 
 of gimng a regular narrative of the Lord's sayings .” (The 
 italics are mine.) “Wherefore, Mark made no mistake in 
 thus writing some things as he remembered them.” With 
 regard to Matthew, Papias says : “ Matthew put together 
 the oracles (of the Lord) in the Hebrew language, and each 
 one interpreted them as best he could.” 
 
 After this statement bv a Bishop, who lived—if not con¬ 
 temporary, at least—in the next generation, what becomes of 
 the claim for divine inspiration ? The Gospel of Mark, ac¬ 
 cording to this authority, is the “jottings down,” from memory, 
 of the sayings of the Apostle Peter, who himself had no idea 
 that they were to be written and published ! 
 
 Justin, born at Flavia Neapolis, in Palestine, about 114, 
 suffered martyrdom in the reign of Marcus Aurelius, in 165 
 a.d., was an Evangelist, and author of several works, the 
 principal of which are two “ Apologies in behalf of the 
 
2 GO 
 
 Egypt: The Land of Wonders . 
 
 Christians,” addressed to the then reigning Roman Emperors. 
 Another is entitled, “ Dialogue with Trvpho, a Jew,” which 
 is “ the first systematic attempt to exhibit the false position of 
 the Jews in regard to Christianity.” The account of his 
 martyrdom, along with several others, is prefaced by : 
 4 ‘ Wicked decrees were passed against the godly Christians 
 in town and country, to force them to offer libations to vain 
 idols, and accordingly the holy men, having been apprehended, 
 were brought before Rusticus, Prefect of Rome.” On their 
 affirming that they were Christians, &c., Rusticus sentenced 
 them to be decapitated; and after being executed, “ their 
 bodies were secretly removed and laid in a suitable place.” 
 
 This author either originates or repeats the story of the 
 “ miraculous interpretation of the Hebrew Bible,” under the 
 auspices of Ptolemy ; and he asserts : “ These things are no 
 fable, nor do we narrate fictions ; but we ourselves, having 
 been in Alexandria, saw the remains of the little cots (the 
 72, one for each man) at the Pharos, still preserved.” This 
 was 420 years after they were erected! This same Justin 
 tells us that “ Pythagoras, and Plato, and some others, when 
 they had been in Egypt, took advantage of the history of 
 (by) Moses, and afterwards published doctrines concerning the 
 gods quite contrary to those which they had formerly errone¬ 
 ously promulgated.” 
 
 With Justin’s apology, is given an “ Epistle of Adrian (the 
 Roman Emperor), in behalf of the Christians,” and another 
 “ Epistle of the Emperor Antoninus to the Common Assem¬ 
 bly of Asia; ” another “ Epistle of Marcus Aurelius to the 
 Senate of Rome, in which he testifies that the Christians 
 were the cause of his victory.” From this document it ap¬ 
 pears the Emperor was on a campaign on the confines of 
 Germany, “ being shut up in Carnimtum by 74 cohorts, nine 
 miles off. Our general, Pompeianus, showed us that there 
 was close upon us amass of ( J77,000 men, which indeed we 
 saw. I betook myself to prayer to the gods of my country. 
 But being disregarded by them, I summoned those who go 
 by the name of Christians. I discovered a great number and 
 vast host of them.” (Strange, this, amongst his small army!) 
 Then the Emperor goes on to say, that the army had been 
 without water for five days, and “ simultaneously with their 
 
The Transition from Osirianity to Christianity . 261 
 
 (the Christians) praying to God (a God of whom I am igno¬ 
 rant), water poured from heaven, upon us most refreshingly 
 cool, but upon the enemies of Rome, a fiery hail.” 
 
 Justin says to the Emperor, “ We have adjoined the copy 
 of (the Emperor) Adrian’s Epistle, that you may know that 
 we are spealdng truly of this.” It will strike the reader as 
 strange, that no Roman historian makes mention of these 
 “ Epistles ” from their Emperors, and especially of the mira¬ 
 culous deliverance of the army by the prayers of the Christian 
 soldiers; of whose presence in the army, the Emperor prior 
 to this expresses himself as being ignorant. It seems diffi¬ 
 cult to understand this statement. 
 
 IrentEUs, Bishop of Lyons, in France ; supposed birth 
 about 120 a.d., and supposed to be martyred about 186 a.d. 
 His great work, “ Against Heresies,” is “ not extant in the 
 original, but has come down to us in an ancient Latin version, 
 the text of which is very uncertain.” One curious statement 
 he makes, viz., “ That our Lord lived to be an old man, and 
 that his public ministry embraced at least ten years.” Is it 
 not very singular that even to this day , the year of Christ’s 
 death is unknown ? The anniversary of the day —which is 
 the astronomical vernal equinox—is commemorated by the 
 Christian Church, but it is mere conjecture as to the actual 
 date. Irenaeus mentions many of the leading “ heretics ” of 
 his day. He uses the following argument to refute them, 
 viz., “ The fact that in the Church a perpetual succession of 
 bishops was kept up.” He says, “ We do this by indicating 
 the tradition derived from the Apostles, of the very great, 
 the very ancient, and universally known Church, founded and 
 organized at Rome by the two most glorious Apostles, Peter 
 and Paul. Every Church should agree with this Church, on 
 account of its pre-eminent authority.” He then enumerates 
 the list of Bishops from Peter and Paul down to Eleutherius, 
 the twelfth from the Apostles, in whose time he wrote. This 
 list is in perfect accord with the “ Papal Chart,” which 
 includes Anecleto, who is omitted by Clement, the very 
 Bishop (Pope) who says he succeeded Linus. This is a serious 
 discrepancy, which surely must have been overlooked by the 
 “ compilers of the Chart.” Irenaeus says the Church of Rome 
 was founded by Peter and Paul; but the “ List of Popes” 
 
2G2 
 
 Egypt: The Land of Wonders . 
 
 omits the name of Paul. To Irenaeus we are indebted for 
 the following : “ There are also those who heard from him 
 (Polycarp) that John, the Disciple of the Lord, going to 
 bathe at Ephesus, and perceiving Cerinthus within, rushed 
 out of the bath-house without bathing, exclaiming, ‘ Let us 
 fly, lest even the bath-house fall down, because Cerinthus, 
 the enemy of truth, is within.’ ” The Fathers contradict one 
 another in their accounts of this Cerinthus, against whom it 
 was believed “ by the ancient Church,” that St. John wrote 
 his Gospel; and Caius, the Homan Presbyter, said, that 
 “ Cerinthus had revenged himself by falsely ascribing the 
 authorship of the Apocalypse to St. John, it being in reality 
 his own work.” 
 
 Tertullian, an African Presbyter, born at Carthage (date 
 unknown), supposed to have died about 220 a.d. There is 
 nothing in the whole of his works (which fill four vols. of the 
 Ante-Nicene Library) which gives any clue to dates. After 
 writing against heresies, in the usual style, he abandoned the 
 “ Catholic ” Church, and became a follower of Montanus. 
 This Montanus was expelled by Pope Eleutherius (who died 
 192), because he held that true apostolic succession did not 
 depend upon “ ordination,” but upon the possession of the 
 gifts of the Holy Spirit; which, of course, in ecclesiastical 
 judgment, was the rankest heresy of all. In writing against 
 Marcion, he twits him for his belonging to Pontus (bordering 
 on the Black Sea) and makes—in the heat of his argument— 
 the following statement: “ They (the Pontines) cut up the 
 dead bodies of their parents, and devour them at their feasts. 
 Their women, for the most part, go quite nude,” and in the 
 following sentence writes, “ Their climate is of the same rude 
 nature; the sun is never cheerful, the whole year is wintry ; 
 the only wind that blows is the angry North. Waters melt 
 only by the application of fires.” How can we reconcile 
 these two statements ? 
 
 It is curious to note, in those early times, the rise of 
 Sectarianism, and the Church’s mode of dealing with it. 
 Tertullian has several chapters on this subject, and while 
 admitting that “ heretics ” base their arguments on the 
 Scriptures, yet exhorts his hearers not to discuss with them, 
 for, he says : “ Though most skilled in the Scriptures, you 
 
The Transition from Osirianity to Christianity . 263 
 
 will make no progress; and you will gain nothing but 
 vexation from their blasphemy.” And he further states: 
 “ Our appeal, therefore, must not be made to the Scriptures. 
 For that faith is genuine, which descended from the Apostles 
 through Apostolic Churches.” 
 
 The following is “ history,” according to Tertullian: 
 “ Tiberius having received intelligence from Palestine of 
 events which had clearly shown the truth of Christ’s divinity, 
 brought the matter before the (Roman) Senate, with his own 
 decision in favour of Christ. The Senate rejected his 
 proposal, but Caesar held to his opinion, threatening wrath 
 against accusers of the Christians,” (fee. In his argument for 
 the antiquity of the Old Testament, he says : “ To this day, 
 at the Temple of Serapis, the libraries of Ptolemy are to be 
 seen, with the identical Hebrew originals in them,” i.e., the 
 72 copies said to have been interpreted into Greek, under 
 the miraculous circumstances already narrated. One of his 
 works is entitled, “ An Answer to the Jews,” in which he 
 tries to convince them, from their Scriptures, that Christ did 
 come at the time specified by their prophets, but not a word 
 in support of the fact by appeal to what would have been 
 conclusive, viz., contemporary evidence, and what is more 
 than strange, Tertullian quotes from a “ History of the Jews,” 
 by Tacitus —who, by-the-bye, he stigmatizes as a liar ,—but 
 never alludes to Josephus , their own national historian; 
 much less to the alleged testimony by that author, as to the 
 actuality of Jesus. In his Book on “ Modesty,” Tertullian 
 laments the corrupt state of society—even of Christians—and 
 uses these words : “ I hear that there has even been an edict 
 set forth, and a peremptory one, too. The Sovereign Pontiff, 
 —that is, the bishop of bishops—issues an edict: ‘ I remit to 
 such as have discharged repentance, the sins both of adultery 
 and fornication. It is in The Church that this edict is read, 
 and in the Church that it is pronounced ; and The Church 
 is a V lrgin I 
 
 This “ forgiver and remitter of sins ” was the Pope Victor, 
 (13th in succession from St. Peter), or his successor. One 
 more quotation from this eminent Father, and I have done 
 with him. In his “ Apologeticus,” he taunts the adversaries 
 of the faith, thus: “ Yes, even the name is wrongly pro- 
 
2G4 
 
 Egypt: The Land of Wonders. 
 
 nounced by you, for you do not even know accurately the 
 name that you hate : you pronounce it Chrestianus,” &c. This 
 is quite understandable, when it is known that Chrestos was 
 the Greek name of the Indian Chrishna, whose worship, 
 as I have shown, was established at that time in the Roman 
 provinces. , •• •. 
 
 Oiugen (a name derived from the Egyptian Horus), one of 
 -—if not the most prominent writer among the Fathers, was 
 a voluminous author. He was an Egyptian, born at Alex¬ 
 andria 185, died 254 a.d., at Tyre, where his tomb, near the 
 “ high altar of the cathedral, was shown for many centuries, 
 until it was destroyed during the Crusades.” He was a 
 fellow student with Plotinus under Ammonius Sacchus ; and 
 to shew the animus of some writers, he is said to have done 
 this “ in order that he might the more successfully combat the 
 attacks on Christianity by the Neo-Platonists.” There is not 
 a scrap of evidence in support of this assumption, for neither 
 in Origen’s own works, nor yet in the contemporary (or, in 
 fact, in any of the) Neo-Platonists, is there the slightest 
 reference to this. But more of this anon. It appears he was 
 appointed Head of the Catechetical School in Alexandria, 
 but as his views were distasteful to the Bishop, he was obliged 
 to fly the country. 
 
 Among his works, is one entitled “ Origen against Celsus,” 
 in answer to a satirical work on the Scriptures, by the latter, 
 who appears to have ridiculed the biblical narratives, and to 
 meet this (although not a vestige of the works of Celsus is 
 extant), Origen raises the allegorical theory, and endeavours 
 to prove their mystical purport. He says (speaking of the 
 Old Testament) : “But all the narrative portion, relating to 
 marriages, battles of different kinds, or to any history what¬ 
 ever, what else can they be supposed to be, save the forms 
 and figures of hidden and sacred things? It was the inten¬ 
 tion of the Holy Spirit to wrap up, and conceal in ordinary 
 language, under the covering of some history and narrative 
 of visible things , hidden mysteries. Seeing that these events 
 which lie upon the surface can be neither true nor useful , we 
 are led to ascertain a meaning worthy of God. The Holy 
 Spirit dealt in the same way with the Evangelists and 
 Apostles, for, in their narratives, the historical order of the 
 
The Transition from Osirianity to Christianity. 265 
 
 narrative is broken up, that the attention of the reader may 
 he recalled, by the impossibility of the case , to an examina¬ 
 tion of the inner meaning. It will be found in the Gospels, 
 by any one who will read with attention, that in those 
 narratives which appear to be literally recorded, there are 
 inserted things which cannot be admitted historically, but 
 which may be accepted in a spiritual signification. How 
 can we take the injunction literally, 4 Salute no man by the 
 way ?’ and yet there are simple-minded individuals, who 
 think that our Saviour gave this command to his Apostles!”* 
 
 Origen, although living near the country of Judea, speaks 
 thus concerning Jerusalem : 44 If there are certain souls (why 
 does he not say people?) in this world who are called Israel, 
 and a city in heaven called Jerusalem , it follows that those 
 cities which are said to belong to the nation of Israel, have 
 the heavenly Jerusalem as their metropolis. If, then, the 
 prophecies delivered concerning Judea and Jerusalem, not 
 being understood by us in a carnal sense, signify certain divine 
 mysteries, it certainly follows that those prophecies concern¬ 
 ing Egypt and the Egyptians, are not to be understood as 
 spoken of that Egypt which is on earth. Nay, the narrative 
 of the events which are said to have happened to the nation 
 .of Israel, or to Jerusalem (what becomes of Josephus and 
 his history of the siege of Jerusalem by Titus?) when as¬ 
 sailed by this or that nation, cannot in many instances be 
 understood as having actually occurred. It was the design 
 of the Holy Spirit, in those portions which appear to relate 
 the history of events, rather to conceal the meaning ; in those 
 passages, e.g where they are said to go down to Egypt, or 
 to be carried captive to Babylonia ; or where it is said of them 
 in these very countries , that they were brought into excessive 
 humiliation, and placed under bondage to their masters.” 
 
 H ere I think I may leave Origen, and the excerpta I have 
 given show that (according to ecclesiastical history itself), 
 the most learned of the Christian Fathers, who lived only-200 
 years after the birth of Christ, plainly declares that the Scrip¬ 
 tures do not record literal history. 
 
 I must remind the reader, that there are two translations 
 
 * These sentences are not seriatim, but taken from different parts of his Book IV., 
 De Principiis. 
 
 2 K 
 
266 Egypt: The Land of Wonders, 
 
 of this Book : the more ancient Greek IMS. ends at the point 
 I have named, but the Latin MS., by Rufinus, which is 
 much later, has “ A Summary of the topics discussed in the 
 preceding pages,” which makes Origen attempt to prove the 
 actuality of Jesus Christ, and an idle story is put into his 
 mouth, that “ there is a cave at Bethlehem, to be now seen, 
 in which Jesus was born, and which is much talked about.” 
 
 Along with the writings of these Fathers, there is a vast 
 mass of others, which bear their names, and purport to date 
 from the same time, but it answers the purpose of Christian 
 Apologists to dub these as—spurious ! But, the enquirer for 
 historical truth will ask,—Upon what principle do you under¬ 
 take to distinguish between the genuine and the fraudulent? 
 As a representative of that class of mind, I say,—Seeing you 
 admit that there is a vast mass of fraudulent history, come 
 down to us through ecclesiastical sources, unless you can sup¬ 
 port that history by independent testimony—which has no 
 overt self-interests to serve—the most consistent plan is to 
 reject the whole as veritable history, unless it can be substan¬ 
 tiated by writers who conscientiously record passing events. 
 And this brings me to notice that evidence which is alleged 
 by Christian Fathers, Historians and Apologists to be extant. 
 We will see. 
 
 Pliny the Younger comes first, who, it is alleged, wrote 
 for advice to the Emperor Trajan, about 100 a.d., respecting 
 the then “ new sect of Christians,” <fcc. But as this and the 
 Emperor’s Epistle in reply appear to rest upon the state¬ 
 ment of Tertullian, until it can be found in ancient MSS. that 
 have not come through ecclesiastical hands, I have no hesi¬ 
 tation in placing it in the same category as the other Empe¬ 
 rors’ Epistles already referred to. And the same applies to 
 Tacitus and others, in which the references are so meagre, 
 and seem so foreign to the tenor of their works, that they can 
 scarcely be seriously entertained as veritable history, in the 
 face of what has been advanced ; for if the other references 
 to Roman history, and testimonies by the Emperors, &c., 
 have been given up as either worthless or spurious, why should 
 not this also go by the board ? for one and all rest upon pre¬ 
 cisely the same basis. 
 
 Josephus, the celebrated Jewish Historian, about the com- 
 
The Transition from Osirianity to Christianity. 267 
 
 mencement of the Christian era, has one or two references to 
 Christ, and James, the brother of the Lord, and he says, that 
 “ these miseries befell the Jews by way of revenge for James 
 the Just, who was the brother of Jesus that was called Christ, 
 because they had slain him who wa3 a most righteous person.” 
 This may be the Christian way of putting it, but until this is 
 recognised by the Jews themselves, as a true statement by 
 one of their own and earliest historians, we may safely hesi¬ 
 tate to accept it as genuine. But in reference to the passage 
 relating to Christ, I give (what is unknown to simple-minded 
 people) a quotation from Caius, a Presbyter of Rome, who, 
 according to Eusebius, lived in the time of Zephyrinus, 15th 
 Pope of Rome, 202 to 219 a.d. Photius, who wrote about 
 860 a.d., says of this Caius: “ I have read the treatise of 
 Josephus ‘ About the Jews, and the Substance of the Uni¬ 
 verse.’ He treats of the origin of the world in a brief man¬ 
 ner. However, he speaks of the divinity of Christ, who is 
 our true God, in a way very like to what we use, declaring 
 that the same name of Christ belongs to him, and writes of 
 ineffable generations of the Father after such a manner as 
 cannot be blamed ; which thing may perhaps raise a doubt in 
 some, whether Josephus was the author of the work, though 
 the phraseology does not at all differ from this man’s other 
 works. However, I have found in some papers, that this 
 discourse was not written by Josephus , but by one Caius , a 
 presbyter .” 
 
 Here, according to their own showing, what had passed 
 for centuries as the work of Josephus, was a fraud perpetrated 
 by a dignitary of the Church. As to Josephus himself, 
 although a contemporary of Philo (an Alexandrian Jew, who 
 wrote on the mystical meaning of the Old Testament—the 
 Septuagint not the Hebrew original, which it was alleged by 
 the Father, I have quoted, as existing in the Libraries in 
 his days),—yet Philo never mentions Josephus, although 
 Josephus does make a slight reference to Philo. In addition 
 to all this, there is not an original MS. of Josephus in exist- 
 tence, nor one (that I have heard of) that dates further back 
 than the 10th or 11th centuries a.d. 
 
 I think I have adduced enough of this more than ques¬ 
 tionable ecclesiastical evidence in favour of the existence of 
 
268 
 
 Egypt : The Land of Wonders. 
 
 the Christian Church —as we know it —in the earlier centuries 
 in the Christian era. The sum of it all is, there is nothing 
 but ecclesiastical tradition to sustain this, down to the time 
 of Constantine, about 320 a.d., who, it is said, made the 
 Christian, the State Religion ; and even this, and the cele¬ 
 brated Nicene Council, when weighed in the balance is found 
 wanting. For this, like many other “circumstantial” histo¬ 
 ries, if tested by independent evidence, vanishes ! The ques- 
 now is,—Have we any reliable history at all, that can be 
 trusted? Before answering this, I approach the subject from 
 another path, and see if it is possible to trace it upward, or 
 rather backward, and the reader must judge of its relevancy. 
 
 I have already adduced abundant evidence to prove, that 
 there are too many parallelisms between the ancient Egyp¬ 
 tian and Jewish and Christian Scriptures, that can be ex¬ 
 plained by no other than the one conclusion, and that is, the 
 Egyptian is the original from which the others have been 
 taken, but amplified and written in a form better adapted for 
 the Western nations, which had been prepared for a clearer 
 presentation of esoteric truth, by the teachings of those cul¬ 
 tured men known to us as Neo-Platonists. They formed the 
 link between Osirianism and Christianism. If the latter had 
 been developed into the well-established system, which the 
 Catholic Fathers say that it was, it is incredible that they 
 should not have noticed it. With the exception of Philo, 
 who is assumed to have lived about the commencement of 
 the Christian era, there is not the slightest reference to either 
 Jewish or Christian Records; and what is not less strange, 
 the Catholic Fathers make no reference to the Alexandrian 
 School, until long after it had disappeared from history, which 
 fact is confirmatory of my view, that these Records have not 
 the antiquity that is generally assigned to them, and the real 
 character of which can only be understood by their astrono¬ 
 mical application. 
 
 The best-defined ancient Annual Cycle is the Egyptian. 
 It (like the Indian and later Greek) was divided into twelve 
 months, with a sign for each month, and these form the 
 twelve Signs of the Zodiac. The month was divided into 
 three (weeks), each containing 10 degrees (days of the week), 
 or 30 degrees to a Sign=360 degrees for the whole circle, 
 
The Transition from Osirianity to Christianity. 269 
 
 which with the five intercallary days, or non-dies , corres¬ 
 ponded with the 365 days in the year. This Zodiac, with its 
 signs, divisions, and degrees, with corresponding pictorial 
 figures, and Star Charts, is the key that unlocks all Biblical 
 mysteries. The Science of Astronomy was well understood 
 by cultured Egyptians, from the most remote period of their 
 history, for even the precessional cycle was known to them. 
 They calculated it to contain 25,920 years, which is one 
 degree for 72 years. In this fact is found the true meaning 
 of the fable of the interpretation of the Hebrew Bible into 
 Greek, called the Septuagint, by 72 men. It is only the 
 mystic way of saying, that whoever knows the meaning of 
 one sign—as representative of the whole—understands the 
 rest. A similar teaching is manifest in the Zodiac of the 
 temple at Dendera, in Upper Egpyt, where Horus, the young 
 Divine Child, is represented with his finger on his mouth, 
 and sitting upon a lotus flower (the symbol of his mother, 
 Isis) ; hence, he is frequently called the God of Silence : the 
 mystic meaning, when unfolded, is, that a solar-lunar cycle is 
 referred to ; for Horus is the young Sun, and Isis, the Moon; 
 intimating that all temple worship was regulated by, and in 
 accordance with, solar-lunar periods ; but that this knowledge 
 was to he kept secret. 
 
 This Young Child, or the commencement of a new yearly 
 cycle, is the Hero, Son of God, or Sun-Saviour of all religions. 
 In Egypt he is called Horus ; in India, Chrishna; and in 
 Christendom, Jesus; but in the Astro-Masonic system 
 he is Antinous, who becomes metamorphosed in Biblical 
 narratives into Moses, David, Solomon, and many other 
 names. 
 
 This system was astro-theological, long before it became 
 astro-masonical, the latter of which is the most perfect and 
 complete, and according to which the chief part of our 
 Biblical narratives are compiled. That the Chaldean nations 
 were in possession of it, is proved by the Assyrian cuniform 
 inscription, relating to the Deluge, discovered in the ruins of 
 Nineveh by the late George Smith.* 
 
 A statue of one of the Initiates of a mystic Brotherhood, 
 is now in the British Museum (No. 852),t at the foot of 
 
 * See “Veritas,” p. 45. 
 
 f See “ Veritas,” p. 100. 
 
270 
 
 Egypt: The Land of Wonders . 
 
 which is inscribed : “ Dedicated to Serapis (the more ancient 
 Osir-Apis) by Ptolemy Euergetes .” It was found in the site 
 of what was once the temple of Canopus, which is shown on 
 the pictorial Star Charts, and which has an equally mystic 
 application with the other examples quoted. This is 240 
 years b.c., and all these, together with many others that 
 could be mentioned, go to prove that astral-theology, and 
 sacerdotal worship in conformity thereto, in accordance with 
 the mystic planisphere, formed the base of religious systems 
 from periods long antedating our era. 
 
 Another undoubted proof of the connection between these 
 astral systems, is found on the celebrated Turin Papyrus, from 
 which is taken the Egyptian Ritual, or Book of the Dead. 
 Bunsen (see Vol. V., p. 89) was struck by the insertion of 
 certain signs, between what he supposed to have been the 
 original text and scholia, which read PTR-RE-SI; and 
 according to his idea they mean, “ This is the interpretation/’ 
 although he admits they may have another meaning. That 
 “ other meaning ” I supply. They read Petra, or Peter, 
 which, according to the astral system, means the Pole Star, 
 the highest, and (apparently) only immovable point in the 
 heavens; and mystically refers to the one basic truth of the 
 system round which all others revolve. The New Testament 
 gives it thus : “ Thou art Peter, and upon this rock will I 
 build my Church, and the gates of hell shall not prevail 
 against it.” The meaning of this is very apparent, by 
 reference to the theological planisphere. The “ Church ” is 
 built upon a rock, and that rock, or foundation, is “ Saint 
 Peter,” the Prince of the Apostles, and Founder of the 
 Catholic Church. 
 
 The discovery of the Astro-Masonic, or planispherical base 
 of Biblical narratives, is due to Henry Melville (lately 
 deceased), who spent 40 years on the work. He studied it 
 from a Masonic standpoint, intending to keep the secret of 
 his discovery within the Masonic Fraternity—and to which 
 Order it undoubtedly pertains—but the Heads of the Order 
 regarded Melville’s work as heretical, and declined to give it 
 any official recognition. In consequence of this providential 
 rejection on their part, Melville determined to make it public, 
 and as a result we have the publication of “ Veritas : a 
 
THE TWELFTH 
 
 0G1CAL PLANISPHERE. 
 
OPHIUCHU 5 
 
 \EOUINCCTlAt_ 
 
 ANTINOUS 
 
 WWfKJ7 
 
 APPtrnoAmc N'—- 
 
 Capr/cop/i/us 
 
 *'• " 
 y'\\ . 
 
 Vvvv«- 
 
 v\'" 
 
 V, 
 
 ,y\'^ 
 
 IB! RIGHT ASCENSION 127Q 
 
 THE TWELFTH PICTURED SIGN, SAGITTARIUS, OF THE ASTRO-THEOIOGICAL PLANISPHERE. 
 
The Transition from Osirianity to Christianity. 271 
 
 Revelation of Mysteries, Biblical, Historical, and Social. 
 By means of the Median and Persian Laws.” Without 
 committing myself to all Mr. Melville’s deductions, I do not 
 hesitate to place this magnificent work as the most reliable 
 and scholarly production that has yet appeared, on the origin 
 and meaning of the Biblical text. Melville took up the 
 subject where it was left by such authors as Philo, Origen, 
 and Maimonides, and he has made public what they kept 
 secret, to the great advantage of every searcher for pure 
 truth. The system itself is abstruse, and requires application 
 by the student, whose taste lies in the direction of mystic 
 literature, but they who will take the trouble to master the 
 science, will be abundantly assured of its truth. 
 
 I give the following as an example, explanatory of the 
 so-called Exodus of the Israelites from Egypt, which resolves 
 itself into an account of the Sun’s passage from the Winter 
 Solstice, through one sign towards the Vernal Equinox : with 
 Stars for People, Constellations for Tribes, and the Sun for 
 Leader. 
 
 See Exodus, xii., 39 : “ And they baked unleavened cakes 
 of the dough which they brought forth out of Egypt, for it 
 was not leavened ; because they were thrust out of Egypt, 
 and could not tarry, neither had they prepared for themselves 
 any victual.” See “ Veritas,” p. 31 : “ When released from 
 Egypt, a mixed multitude went up from Rameses to Succoth. 
 The people escaped from the Pharaoh, i.e., the Crocodile, our 
 Scorpio , Lower Egypt. Rameses means thunder , and Jove 
 with his thunder, is at R. A. 251. From thence they went 
 to Succoth, which is at R. A. 286. They took dough with 
 them from R. A. 256—it being contrary to the Median Laws 
 to take corn, Spica —and thus at R. A. 256 they prepared 
 . their dough. They placed Spica , the ear of corn, between 
 the mill-stones at R. A. 256 and 251 (that is the five 
 non-dies ), and there it became barley-meal (i.e. y the lactea). 
 They procured water at R. A. 256, and the dough thus made 
 they took to Succoth, where an oven is seen, and they baked 
 twelve cakes, a cake for each tribe.” ( i.e ., the symbol of the 
 Sun's disc for the twelve Signs of the Zodiac .) 
 
 I have merely culled the above as one example, to prove 
 that these Bible narratives are written on a true base—not of 
 
272 
 
 Egypt: The Land of Wonders . 
 
 personal history, hut of stellar phenomena, which are of 
 necessity infallibly true, as such : and this taken along with 
 the astral interpretation of the Creation, Deluge, and History 
 of Israel, Birth and Death of Christ, together with the 
 Revelation, sustains the statement of Origen, that the places, 
 cities, and persons therein named are to be found in the 
 (stellar) heavens, and nowhere else . 
 
 Up to that period of time in human development, as to 
 intellectuality, it was needful to veil the truth in symbols, for 
 none but the spiritually-enlightened Initiates could compre¬ 
 hend. Hence it is written in Matthew, xiii., 34 : “ All these 
 things spake Jesus to the multitude in parables; and w 7 ith- 
 cut a parable (allegory) spake he not unto them;’ 
 
 The Cross of Christ, as the symbol of the Sun-God, is 
 formed by the vertical line between the Summer and Winter 
 Solsticial points, and the horizontal line between the Vernal 
 and Equinoctial points ; the divisions between the four arms 
 forms the four seasons of the year: and at these four points 
 are stationed the four Evangelists, who record the history of 
 the Sun-Saviour, astro-masonically called Antinous, but 
 biblically Jesus. All ancient civilized nations had this same 
 cross, implied or expressed, for without it no sacred system 
 could be concreted; and there w T as not, and is not, a single 
 so-called religious ceremonial, with its attendant worship, 
 but that is in actual conformity with the Sun’s path (apparent) 
 through the heavens. The oldest Mother-God, known to 
 history, is the Egyptian Isis, and the youngest is the Greco- 
 Latin Mary ; both, along with others, are represented by our 
 sign Virgo , or the Virgin, and the appearance of this con¬ 
 stellation, in company with that of Bootes (Joseph) at the 
 left arm of the cross, or the vernal equinox, is the prophecy 
 of the birth of the Sun-God in nine months ; i.e. y nine signs, 
 wdiich brings the date to the winter solsticial point, our 
 December 25th. 
 
 The “ Bible” is a pure and simple astro-theologic, esoteric 
 work, composed and computed from the stellar phenomena 
 as witnessed from the latitude of Egypt: and although con¬ 
 forming with the old Egyptian Hermetic Books, yet the Old 
 Testament is compiled from the Chaldean or Aramaic Plani¬ 
 sphere, modified for the New Testament, which is Greek. 
 
The Transition from Osirianity to Christianity. 273 
 
 How or when they came into possession of the Romish 
 Hierarchy, is purely conjectural. To my view, they were 
 known to two Orders: one represented by the modern Free¬ 
 masons, whose rituals and ceremonials are essentially symbolic; 
 and the other by the State Churches, who use them for the 
 regulation of their festivals, calendar, and external worship. 
 As we know that Freemasonry is inimical to the Papacy, it is 
 but the continuance of the conflict which arose in the early 
 stages of Church History, between the adherents of the 
 Eclectic and Sacerdotal Schools. The ecclesiastical party, 
 for reasons which are well understood, never allowed the laity 
 to be taught other than the literal and surface meaning; 
 while the Mystic Brotherhoods were forbidden, by the rules 
 of their Orders, to make public the real meaning of the 
 symbols, of which only the highest degree of Initiates were 
 allowed to know. This part has always been held to be 
 communicated orally and not by writings; and but for the 
 boldness of Melville, who broke through this rule, the out¬ 
 side public would still be in ignorance concerning the true 
 interpretation of all Hermetic Writings. 
 
 The astro-theological foundation of Sacred Writings being 
 now demonstrated, the actual date of the compilation of the 
 Biblical Records becomes of secondary importance, inasmuch 
 as celestial phenomena are as true to-day as they were when 
 first used to symbolize the intellectual and spiritual nature of 
 man. As all nations, that have any pretentions to be con¬ 
 sidered civilized, have had the same phenomena for their 
 religious systems, and as the path of the Solar Orb has been 
 utilized for the history of its various personifications, the 
 question arises, Which, out of the many Messiahs or Sun- 
 Saviours, are true, and which are false ? As I have already 
 noted, the leading incidents in the memoirs of Osiris, Buddha, 
 Chrishna, and Jesus, are identical in conception, but more or 
 less varied in expression, according to the idiosyncrasies of 
 their authors. The logical and true method is to regard one 
 and all as allegorical symbols, clothed, not merely with an 
 eclectic intellectuality, but vested with a moral power, that 
 can affect the heart and conscience of men for good. 
 
 This view, undoubtedly, militates against the theory of 
 Bibles being the records of veritable, literal, mundane history ; 
 
 2 L 
 
274 
 
 Eyfjpt: The Land of Wonders 
 
 for excepting that it indirectly has the tendency to elevate 
 rational human beings above the need of external forms of 
 worship, it does not detract from their value as soul-inspiring 
 fountains of spiritual thought and life : but on the contrary, 
 it removes them from the realm of sectarian controversy, and 
 causes those who regard them in this light to become cosmo¬ 
 politan, instead of being confined by the bounds of any human 
 system which arrogates to itself the right to speak and teach 
 with authority, as to what must or must not be believed and 
 accepted as the infallible standard of spiritual and divine 
 ruth. 
 
 The Christian, like other Churches, is proclaimed by its 
 ecclesiastical teachers to rest upon historic foundations, and 
 they produce the New Testament Record as a biography of 
 its personal Founder. The Jewish people do the same with 
 the Old Testament Records : and it is with these claims that 
 I propose to deal and test their validity. 
 
 From the Christian Annals themselves, it would appear 
 that even the early Christians were anything but worshippers 
 of a personal Christ, as appears from the following. (See 
 Massey’s “ Natural Genesis,” Vol. I., p. 443, who quoting 
 from Didron says) : “ At the end of the seventh century, it 
 was decreed by the Council of Trullo, that for the future the 
 figure of the real historic personal Jesus should he portrayed 
 upon the crucifix . It was proclaimed that the Lamb was to 
 be superseded in the images of Christ our God . He shall 
 he represented in his human form , instead of the lamh , as 
 in former times.” In the fifth century, “ Leo (the Roman 
 Pontiff) was compelled to rebuke the pestiferous persuasion 
 of those Christians, who celebrated Christmas day, not for the 
 hirth of Jesus Christ , hut for the resurrection of the Sun.” 
 
 Until a comparatively modern period, the images of Jesus 
 Christ, in churches (some of which are still to be seen in 
 country Italian churches), as the Young Child, was hlack, 
 evidently taken from the ancient Egyptian Osiris, who was 
 represented in a dark-green colour, clothed with white 
 raiments. On no other hypothesis but one, can this fact be 
 accounted for, and that is, on astronomical grounds, as 
 symbolical of the Sun rising from the depth and darkness of 
 uight into day; and ascending from the wintry depths to the 
 
The Transition from Osirianity to Christianity . 275 
 
 heights of summer light and heat. Precisely the same idea 
 is embodied in Church architecture, with the nave stretching 
 and pointing eastward, that is, towards the rising Sun. Of 
 what conceivable value can this architectural plan be, other 
 than the continuance of a symbol which it was intended to 
 perpetuate, viz., solar phenomena. Its phallic nomenclature, 
 at the same time, points to and attests its origin and purpose. 
 
 The above is quite sufficient to show the original character 
 of even Christian worship, and these are taken from Christian 
 annals, which, we may be sure, would not be permitted to be 
 recorded if not based on fact. What is characterized as 
 heathen and pagan Sun-worship, was, without a doubt, con¬ 
 tinued in the Christian system, in a newer form by the sub¬ 
 stitution of a Person for the Symbol. 
 
 Exactly as the Osirian religion in Egypt continued to use 
 the Taurian symbol (that is, the Zodiacal Bull) for centuries 
 after the Sun had left it, so the Christian religion did the 
 same with the Agnean symbol (that is the Zodiacal Ram), 
 long after the Sun, in his precessional course, had left that 
 sign. Christian sacerdotalism took it up at the point where 
 the Greek Ptolemies , in Egypt, left it, and their Mendesian 
 Ram was continued as the Christian Lamb. 
 
 The parentage of Christianism is in Egyptian Osirianism; 
 while that of what we understand as Judaism, is attribu¬ 
 table to Chaldean sources, both converging to a common 
 centre, and finding a new expression through two diverse 
 Orders, yet both equally versed in Cabalistic science, modified 
 by the Eclectic influences which were active at the period of 
 their production. The slight thread of historic and geogra¬ 
 phical references which runs through both Old and New 
 Testaments, demonstrates the locality from which they 
 emanated, but being anonymous productions, the secret of 
 their authorship will probably never be known. Without a 
 doubt, some of the narrative portions impinge at various 
 parts on actual history, but these are too few and far between 
 to be of any value, as to their being historic facts as narrated. 
 The nearest approximation of their true character, is that 
 expressed in light literature as “ romance founded on fact.” 
 This, of course, is altogether beside their esoteric and moral 
 application, and only refers to their mundane historic value. 
 
276 Egypt : The Land of Wonders. 
 
 This will be apparent in what follows in relation to the Old 
 Testament. 
 
 After the opening chapters, which relate to the Cosmical 
 Universe and the creation of man, &c., it falls into what is 
 generally supposed to be the history of Israel, from the time 
 of their progenitor, Abraham (of Indian derivation), to the 
 dispersion of the nation, and the recovery of a few who per¬ 
 petuate the tribal race. Methinks it is easy to see that this 
 account is only an expansion of the older story of the destruc¬ 
 tion of the race, by the Deluge, and its perpetuation by a 
 few who were saved from the general ruin, and who were 
 afterwards “ dispersed ” over the face of the earth. The 
 generic facts are the same, but worked out into the selection, 
 preservation, and perpetuation of a special tribe. 
 
 Taking the Records, as we find them, if they are real 
 history, and as Palestine is contiguous to Egypt, we should 
 naturally expect to find some reference to the Israelites in 
 the Egyptian Annals, but what does appear, in regard to 
 Palestine, is certainly not favourable to the assumption that 
 it was the home of the Israelities as a nation. 1 cull the 
 following from such materials as are at present within reach, 
 partly taken from the “ Records of the Past.” 
 
 It has been generally acknowledged by Egyptian Biblicists, 
 that the “ cruel bondage of the Israelites ” culminated under 
 the reign of Rameses II., 19th dyn., and that the Exodus 
 took place under his successor, Menephtah, 1,320 b.c., “ who 
 was drowned in the Red Sea with all his host,” in his attempt 
 to bring the wanderers back again. But as I have already 
 said, the tomb of this very king at Thebes contains an 
 inscription to the effect, that he lived to a good old age 
 and was a child of good fortune from his cradle to the grave. 
 In the annals of Rameses III., who reigned some fifty or 
 sixty years after the Israelites ought to have been settled 
 in their own land, many references are made to the country 
 in which they were located (according to biblical accounts). 
 The king goes to what is known to us as Palestine, 
 Phoenicia, and Syria, “ to receive the annual tribute from 
 the chiefs,” whom he calls Ivhetas. In the enumeration of 
 his conquests, extending from Egypt, east and north-east¬ 
 ward, he enumerates thirty-eight tribes and peoples; and 
 
The Transition from Osirianity to Christianity. 277 
 
 says : “ I have smitten every land, and have taken every 
 land in its extent.” In his reminder to the God Ptah, of the 
 benefits he had conferred on the God, the king says : “ I gave 
 to thy temple, from the store-houses of Egypt, Tar-neter, 
 and Kharu ([i.e ., Palestine and Syria) more numerous offerings 
 than the sand of the sea, as well as cattle and slaves ” 
 (Syrians). He also built a temple to Ammon in the same 
 country, to which “ the nations of the Rutenna came and 
 brought their tribute.” Making full allowance for the usual 
 Egyptian flattery, the fact is clear that in the time of this 
 king, the Israelites could not be a settled and distinct people; 
 and the incident of their exodus would have been too fresh 
 and recent to be passed over without some comment by this 
 vain-glorious monarch. 
 
 From a papyrus translated in “ R. P.,” II., 107, entitled, 
 “ Travels of an Egyptian,” who gives a full account of 
 Palestine, &c., it appears there was a fortress there, which 
 had been built by Rameses II., and which was still belonging 
 to Egypt. This would be about 1,350 b.c. ; but not the 
 slightest hint of any such people as Israelites : although he 
 tells us, “ he visited the country to get infoimation respect¬ 
 ing the country, with the manners and customs of its in¬ 
 habitants.” 
 
 The next is Rameses XII., some 200 years after the 
 exodus, who is the hero of the story of the possessed 
 Princess. He was in Mesopotamia at the time when the 
 Chief of the Bakhten brought his daughter, who afterwards 
 became Queen of Egypt. “ His Majesty was there register¬ 
 ing the annual tributes of all the Princes of the countries; ” 
 among whom he enumerates Tar-neter (Palestine), hut no 
 mention of Israelites. 
 
 I find no further trace until the time of Herodotus (about 
 420 b.c.) ; and here we come on historical ground. This 
 great historian travelled through Egypt and Palestine, in 
 the reign of one of the kings of the Persian dynasty, about 
 forty or sixty years after the alleged return of the Jews 
 from their captivity in Babylon, and when the Temple had 
 been built and the city fortified. He repeatedly alludes to 
 the Phoenicians and Syrians, whose country extended from 
 the coast of the Levant down to the Egyptian frontier, 
 
278 
 
 Egypt: The Land of Wonders. 
 
 including the Isthmus and Sinaitic Peninsula. He says that 
 Necho (about 670 b.c.) fought with the Syrians, and took 
 a large city, Cadytis; ” but he makes no mention of Jews, 
 nor yet of Jerusalem. If they had been there, it is incredible 
 that such a careful and gossiping historian should have 
 explored the land without noticing them in some way or 
 other. 
 
 The next is from a tablet erected to Alexander //., by 
 Ptolemy , at that time Viceroy under the Persian King, but 
 who soon after himself became King of Egypt, 305 b.c. The 
 inscription states, that “ Alexander marched with an army of 
 Ionians to the Syrian’s land, who were at war with him. He 
 penetrated its interior , and took it at one stroke ; and led 
 their princes, cavalry, ships, and works of art to Egypt.” 
 
 Next follows the third Ptolemy , 238 b.c., (see the Decree 
 of Canopus, “ R. P.,” VIII., 81) who invaded the two lands of 
 Asia, and brought back to Egypt all the treasures which had 
 been carried away by Cambyses and his successors. He 
 “ imported corn from East Rutenna and Kafatha,” i.e., from 
 Syria and Phoenicia. It was the father of this king who is 
 credited with sending to Judea for the 72 men who trans¬ 
 lated the Hebrew Bible into Greek ; and yet neither of these 
 Ptolemaic kings make mention of Judea, Jerusalem, or the 
 Jews. The inference is obvious : they were not there. 
 
 Many historiographers, when writing of Jewish annals, use 
 the Ptolemaic and other monumental and papyrian accounts 
 as applying to the Jews, and consequently use the term 
 “ Jews but this is unwarrantable, inasmuch as the accounts 
 themselves speak of “ Syrians, Phoenicians,” &c., but not of 
 “ Jews.” According to the best Cyclopsedists, “ there is little 
 or nothing known of the Jews or Jerusalem until the time of 
 Christ,” and even then it is taken chiefly from Josephus : 
 who, to my view, is scarcely admissible as a chionographer of 
 actual history. No mention is made by the Ptolemies , say 
 250, or even less, years b.c., of the Jews or Jerusalem, and 
 as the Roman Emperor, Hadrian (from 117 to 138 a.d.) is 
 credited with changing the name of the city to HSlia Capitole, 
 it could only have been known as Jerusalem for a few 
 centuries at most. The Arch of Titus, in Rome, is taken as 
 conclusive proof that it was erected to commemorate his 
 
The Transition from Osirianity to Christianity. 279 
 
 victories over the rebellious Jews, and the successful siege of 
 Jerusalem. But even this, I apprehend, is taken “ chiefly 
 from Josephus.” When in' Rome, last year, I closely 
 inspected this arch, expecting to find an inscription to this 
 effect, but I was disappointed at seeing only a Latin one over 
 the arch, which reads (in English): “ The Senate and Roman 
 People, to the divine Titus, (Son) of the divine Vespasian,” 
 and another, by Pius VII., recording its restoration. It is 
 true, I saw the alto-reliefs on the inside of the arch, shewing 
 a table, trumpets, and a seven-leaved lamp ; but these were 
 used in many temples, and would as well refer to the Syrian 
 or Phoenician temples, which undoubtedly existed at that 
 time, and in the absence of direct Roman testimony to the 
 name of the city and people (of which I am unaware), it 
 cannot be accepted as indubitable evidence of its reference 
 to a city called and known to them as Jerusalem, and to a 
 people known to them as Jews. Unless this can be estab¬ 
 lished, it only amounts to inference resting on Josephus. 
 
 As the result of my researches, I place Jewish historians, 
 so called, upon the same footing as the Christian Ecclesiastical 
 ones, whose works, while containing a base of more or less 
 historical reference and truth, are yet too much over-weighted 
 with unhistorical mythos to be regarded as genuine, 'sober 
 history. To my view, the Jews were, at the period I am 
 referring to, in a not dissimilar position to the Druses of 
 Lebanon of the present day. As is well known to a certain 
 class of writers who have come in contact with them, they 
 form a community, held together not so much by national 
 ties as by semi-religious ones, which are based upon Cabalistic 
 and theurgic rites and ceremonies. Like what I conceive the 
 Jew’s to have been in the centuries preceding the Christian 
 era, they are an Order rather than a nation, the remains of 
 systems which have continued, and survived from ancient 
 times. In this light, the Jewish Records are intelligible, as 
 writings veiled in allegory, treating of their mystic lore, 
 albeit expressed in verbiage that bears a literal meaning 
 upon its surface. I give this as the only solution that 
 presents itself of the mysterious problem under review\ 
 
 Leaving the Chaldeo-Judaic element, which was deeply 
 impressed upon the times and localities which gave birth to 
 
2S0 Egypt: The Land of I Yonder$. 
 
 that which developed into Christianity, I turn to the transi¬ 
 tional period. 
 
 I have traced the presence of Egyptian concepts in the 
 teachings, Brotherhoods, and Societies of the Eclectic School, 
 alongside with those of the Levantine Provinces, and what is 
 known to us as Armenia, with the stretch of country between 
 that and Persia. This Land was the home of the worship of 
 Chrishna, the Chrestos of the Greeks, which seems to have 
 evolved into a concrete system, as the Egyptian Osirianism 
 decayed. In fact it was the younger supplanting the elder. 
 Partaking of both, a new sect arose in Italy and the Roman 
 Provinces ; and these were the Gnostics, who, while basing 
 their tenets upon the Eclectic School, yet combined this 
 religious philosophy with theurgic practices. The “ Gnostic 
 gems,” specimens of which are found in all the principal 
 museums, prove that they attached great importance to these 
 amulets, charms, &c., and what the scarabs and other forms 
 of spells had been to the Egyptians, these were to the 
 Gnostics, who, discarding the old Egyptian symbols, adopted 
 others suited to the new system of Chrestos-worship 
 
 From the earliest period, we find in Egypt traces of a 
 pure spirituality, taught and exemplified by the Hierophants 
 —whose headquarters were at Abydus—running counter 
 with an external sacerdotalism represented by the ordinary 
 priesthood. In like manner, as the then New Alexandrian 
 Eclectic School taught and maintained a pure intellectual and 
 spiritual system of ethics, that necessitated no temple nor 
 ceremonial worship, so we then find a gradual tendency to 
 fall into externalism. These Gnostics occupied a via media 
 until the rise of Christian Sacerdotalism, the founders and 
 abettors of which eventually succeeded in extinguishing what 
 remained of Christian Gnosticism, and became masters of the 
 situation. 
 
 The variety of Brotherhoods founded on the teaching and 
 lives of the Great Masters of Spiritual Philosophy, were in 
 vogue down to the end of the fourth century, a.d., and up 
 to this time I discover no evidence, other than the writings 
 of the Christian Fathers, of the existence of the Christian 
 system. As these decayed and died out, the Gnostics arose, 
 and against these the efforts of the ecclesiastics were directed 
 
The Transition from Osirianity to Christianity. 281 
 
 This fact supplies the key to what is otherwise inexplicable, 
 viz., the absence of any reference by the Neo-Platonists to 
 Christianisrn, and on the other hand, the silence of the 
 Christian Fathers, in regard to what must have been a most 
 powerful rival system. 
 
 Turning to Rome itself, Gibbon says, that in the reign of 
 Maximus, in 388 a.d., “ the Roman Senate adopted the 
 religion of Christ and Constantine as that of the State,” and 
 from that time commenced the desecration and destruction of 
 the Pagan temples. But Gibbon rarely gives his authority, 
 and consequently his historical statements must be largely 
 discounted. As one instance of his untrustworthiness (see 
 Vol. I., p. 469, Virtue’s ed.), he speaks of the introduction 
 of Serapis as a deity into Egypt by the first of the Ptolemies , 
 who brought it from Sinope on the Black Sea ; that he built 
 a temple to this deity in Alexandria, and that sacrifices were 
 offered therein. The simple truth is, Serapis, or Osir-apis, 
 had had a temple at Memphis for at least 1,400 years before 
 Ptolemy's time ; as the monuments and papyri speak of one 
 of the sons of Rameses II. being the high priest of that 
 temple, and it had then been in use for some centuries. As 
 to his statement regarding “ sacrifices ” as immolations, there 
 is no evidence whatever to support the allegation. I dis¬ 
 covered no trace of this revolting practice in any, not 
 even of the Ptolemaic, temples. We may well understand 
 that “ ecclesiastical ” historians would not hesitate to “ make 
 history,” in order to find a base for their cardinal doctrine, 
 and its prophecy, “ that without the shedding of blood there 
 is no remission of sins,” a doctrine which to this day, even 
 among evangelical Protestants, forms the “ test doctrine ” of 
 orthodoxy, or otherwise. Let Egypt speak for herself, 
 supported by w T hat is visible at the present time, and certainly 
 even her sacerdotal garments are unfouled by animal, much 
 less by human, or divine-human, blood. 
 
 Reverting again to Rome, it was besieged by Alaric, the 
 Goth, in 408 a.d.; and sacked by the Vandals in 455 a.d. 
 Augustulus was the last of the Roman Emperors, in whos$ 
 reign, 476 a.d., the City was taken by Odoacer, the Ostro- 
 Gotli, who extinguished the Empire founded by the Caesars, 
 and was crowned King of Italy. From this time down to 
 
 2 M 
 
282 
 
 Egypt: The Land of Wonders. 
 
 the tenth century, Rome is lost in obscurity, and almost 
 became lost to history. As part of a Republic it maintained 
 a languishing existence, until in 1500 a.d., the Pope acquired 
 the temporal dominion. Prior to this, the occupants of St. 
 Peter’s Chair not only contended against the Secular rulers of 
 the city, but the annals of the Church are disgraced by 
 scandals, arising from contentions by various claimants to the 
 Seat, and the profligacy of many of the “ successors of the 
 Holy Apostles.” 
 
 This digression helps us to gain some light upon the real 
 status of the Roman Bishops and Popes, and of the Christian 
 Church during the “ dark ages.” In the carnal struggles for 
 supremacy by the Heads of the Church, what little spirituality 
 was left became extinguished ; and unless ecclesiastical history 
 be all fiction, it only proves, what all past history has demon¬ 
 strated, viz., that with the usurpation and exercise of temporal 
 and secular power by ecclesiastics and autocrats, all intellec¬ 
 tual and spiritual liberty and progression are imperilled. 
 This was the cause of the downfall of Ancient Egypt; of 
 Alexandrian Egypt; of India; of Rome ; and of Mediaeval 
 Europe. 
 
 We are now in the throes of another crisis in human 
 history ; as witness the struggle in all European countries 
 between Church and State. It is ecclesiastical authority and 
 domination versus the human birthright of individual liberty 
 of thought and conscience, and none but the purblind can fail 
 to foresee the result. Even in “ our own highly-favoured 
 country,” the Protestant and Evangelical sects, under the 
 banner of orthodoxy, do not scruple to follow in the old 
 tracks, so far as they dare, and as the circumstances of the 
 age permit. 
 
 The rise of the Papacy and the Christian system are 
 synonymous, and as we know by the actual Church Calendars 
 and Festivals, that these are “ borrowed from the Egyptians” 
 and Pagans; so the very name and title of their supposed 
 Founder and system, is likewise plagiarized. 
 
 Travelling from Egypt to the Levant, and the Asiatic 
 Provinces, Osirianism became Chrestism, which afterwards 
 developed into Christism and Christianity. 
 
 Turning from the East to the West, it will be useful to 
 
The Transition from Osirianity to Christianity. 283 
 
 note what part the British Isles and their inhabitants played 
 in the drama. It is a fact beyond dispute, that nearly all the 
 ancient names of persons, places, cities, and even provinces, 
 were of biblical derivation. London was Lud; York was 
 Ebor (the city of the Hebrews) ; Ireland was Ar, or Ur (see 
 Ur of the Chaldeans, from whence Abraham migrated). The 
 Culdees (Chaldeans) are barely yet extinct in Scotland, and 
 the Baal or Bel-fires are still kept up in North Britain. The 
 Kirk of the North, and the Church of the South, are but a 
 modern adaptation of the Circle, which was used as a place 
 for worship, surrounded by stones, and which they superseded. 
 This form or configuration stamps at once its Zodiacal origin; 
 and the rude stones, with their heads formed by the Circle 
 and Cross, still existing in various parts of the country, and 
 which are such a puzzle to the antiquary, unmistakably 
 yield their silent but conclusive testimony as to their origin 
 and purpose; for they are nothing more and nothing less 
 than mementos of a religious system that was astro-theologic, 
 like the parent system from which it was derived. We only 
 know of it as Druidism, but its salient points are in con¬ 
 formity with Osiric-Chrestism, and, strange to say, the 
 central figure of their religion, was called Hesus, who was 
 represented in conjunction with a cross, but not a crucifix. 
 
 If it were possible to raise the veil that obscures the 
 historic past, I think it would be found, that the divine- 
 human ideal figure of Jesus Christ, is the combination of the 
 Western Hesus and Eastern Christus. This accounts for the 
 title, while the incidents in the life of the historic Apollonius 
 of Tyana, would supply material for the personal narrative. 
 In fact, the nervous desire of ecclesiastical reviewers to 
 suppress or explain away the too patent similarity between 
 his and the Gospel life of Jesus, is a half admission of there 
 being a substratum of truth in the allegation. 
 
 Against the claim for a very high antiquity in regard to 
 the Old Testament, w T e are confronted w 7 ith the fact, that all 
 the Hebrew words used in its compilation have their roots in 
 the Arabic language, or Aramaic, which closely borders upon 
 the Arabic; and what is not less strange is, that many of the 
 so-called apocryphal writings of the Christians, are still extant 
 in the same language. As Christian productions, this fact is 
 
284 
 
 Egypt: The Land of Wonders. 
 
 inexplicable, but considered as Chrestonian tales or legends, 
 it is easy to understand, seeing that they relate to the 
 humanized deity of that geographical district. There is not 
 such a thing in existence as a Hebrew MS. of the Old 
 Testament, but what dates ‘‘some centuries after the Christian 
 era how many , no conscientious literary antiquarian would 
 care to assign with certitude. Even copies of the Talmud, 
 Targums, Mishna, &c., cannot be traced further back than 
 the sixth century a d., and this rests upon Jewish tradition. 
 
 An historic fact of great interest and value, is, that Saadai, 
 who died 911 a.d., wrote out the Old Testament in Arabic, 
 which he translated from the Greek Septuagint, publishing at 
 the same time a dictionary of the Arabic language. And 
 what is almost as important, Maimonides, a Spanish Jew, 
 who died 1204 a.d., wrote a commentary on the same text, 
 following in the same lines as Philo. He wrote thus : “ The 
 Bible must be explained metaphorically, by established rules 
 in accordance with rational conclusions;” and, “Whoever 
 discovers the real meaning of the Scriptures must not divulge 
 it.” According to history, Maimonides was at first rejected 
 by the then Jewish orthodox party, but afterwards rose to 
 such eminence, on account of his learning and brilliancy, that 
 he was estimated as the “ second Moses.” The above two 
 quotations prove that the “ established rules ” were then 
 known to certain Initiates, and the planispherical base is 
 more than inferred, in the command that the discoverer of 
 the true meaning of the Scriptures was not to divulge it. 
 
 As to the actual date of the New Testament and its 
 publication, if we leave out the Romish Christian Fathers, we 
 are met with a surprise in finding the comparatively modern 
 period of their dates. The vast mass of MSS. of the New 
 Testament (and it was from a collection of these that 
 Erasmus, the Dutchman, translated and compiled it in the 
 same form as we have it) date no farther back than the tenth 
 century a.d.; and even this is only conjectural. Besides these 
 there are three written in Greek, known as the Alexandrian, 
 Vatican, and Sinaitic Codices; the last of which was dis¬ 
 covered in a Convent in Palestine a few years ago, under 
 peculiar and romantic circumstances. From the style of the 
 characters used, experts have fixed the date of these at about 
 
The Transition from Osirianity to Christianity . 285 
 
 the close of the fourth century a.d. But, be it remembered, 
 that this is purely assumptive and conjectural, and we may 
 safely say, that these experts would give the benefit of the 
 doubt to the side of antiquity, for reasons needless to specify. 
 The real question for the doubtful mind to solve is, How is 
 it that only three ancient MSS. have survived the general 
 ruin ; and that only after a lapse of six centuries or more, do 
 the MSS. of the text become known ? There is a chasm to 
 be filled up here, as dense and inexplicable as the darkness of 
 Egyptian history between the 12th and 18th dynasties. 
 
 The late escapade with the Syrian forger* of the “ very 
 ancient Book of Deuteronomy/’ in which the experts of our 
 own British Museum just escaped by the skin of their teeth 
 from being swindled by the clever impostor, teaches us a 
 lesson not to be too credulous. Here we have an instance of 
 an “ ancient document,” produced within a year or two from 
 present date by a clever copyist, palmed off (very nearly) 
 upon men who are supposed to speak with authority as to 
 chronological dates. But for the not-very-thankfully-received 
 intervention of an acute French gentleman and scholar, at the 
 eleventh hour of negotiations for the purchase of this precious 
 document, we should have had this scandalous imposture 
 treasured up in our archives, and referred to by biblicists as 
 an authentic record of the antiquity of the Old Testament. 
 After this experience, the acceptance of the three MSS., 
 preserved under such miraculous circumstances, as genuine 
 productions of the fourth century of our era, may be held in 
 suspense. 
 
 So much for the New Testament MSS.; now for the 
 historical records of the Church historians. 
 
 Here, again, we are face to face with a difficulty to sur¬ 
 mount ; for even these MSS. are (as regards the vast mass) 
 copies and not originals ; and the question at once arises, 
 How can we account for the wonderful preservation of 
 “ Church Records,” and the irreparable loss of the MSS. of 
 the sacred text itself? This ugly fact leaves great room for 
 
 doubts as to their authenticitv. 
 
 %■ 
 
 Eusebius, Bishop of Caesarea, said to have been born in 
 Palestine about 264 a.d., and died about 340, who took such 
 
 * See accounts of the Shapira frauds, in various newspapers and serials of the time 
 
28G 
 
 Egypt: The Land of Wonders. 
 
 a prominent part in the celebrated Council of Nice in 327, is 
 credited with being the Father of Ecclesiastical History. 
 His great work, “ The Ecclesiastical History,” was written in 
 ten books, and contains the account of the principal events in 
 the Christian Church up to the year 324 a.d., gathered from 
 materials found in libraries and imperial archives, “ the 
 Emperor Constantine having ordered an examination of all 
 documents relative to the history of the martyrs.” When, 
 where, and how the MSS. of this Church History were dis¬ 
 covered, appears to be unknown ; a circumstance which 
 seriously militates against its authenticity. 
 
 According to this Church Historian, the Grand Council of 
 Nice was summoned, and presided over, by the Emperor 
 Constantine in person, in order to deal with the Arian heresy. 
 Ordinary people would consider the Bishop's account as a 
 record of the proceedings of the Church Congress in reference 
 to the schismatic and heretical doctrine; but the astro- 
 theologian, seeing under the disguise, discovers its real 
 reference to the sign Aries , and the fixing—not only the 
 date of the year of Christ’s birth, (fee., but—the astronomical 
 period, or astrological place of the first point ofi Aries. 
 What this means will be shown. As actual chronology, the 
 whole history of this celebrated Council of Nice is worthless, 
 but for recording astronomical phenomena and its relation to 
 Bible narratives, it is all-important and invaluable. 
 
 Our English name for the Zodiacal sign referred to is the 
 liam ; but in Latin it is Aries ; and Nisan (from which 
 comes Nice) in Hebrew. The “sacred year” of all systems 
 commences with this month and sign ; hence, the Arian 
 heresy, and the Council of Nice; which resolves itself into a 
 descriptive personified account of a conjunction of planets 
 about the time of the nativity of Christ, and the definite 
 fixing of the first point of Aries , as a basic point in time in 
 history ; and which point is used in astronomical science to 
 this day. But the appearance of the Cross, with the letters 
 I H 8 on the planispherical chart, gives the key to the 
 solution of the mystery. The Church interprets these letters 
 to stand for Jesus Salvator Hominum , i.e., Jesus the Saviour 
 of Men. The Initiates read them as numerals , which stand for 
 G08; which is the exact period of a solar-lunar cycle ; i.e., 
 
The Transition from Osirianity to Christianity . 287 
 
 the number of years which pass before the sun and moon 
 occupy the same relative positions in the heavens. 
 
 According to the astral theology of ancient religious 
 systems, this cycle of 608, or 600 years, represented a 
 Messianic Period, at the completion of which, a new Messiah, 
 or Avatur, or Saviour, was born upon the earth. The one 
 prior to Jesus was Cyrus , the subject of biblical prophecy, 
 who gave orders for the building of the temple at Jerusalem, 
 just 600 years before Christ. Herodotus speaks of a “ Cyrus,” 
 son of Cambyses, first king of the 22nd dyn., but no Cyrus 
 appears in the Egyptian Annals. The biblical Cyrus is only 
 another form of Osiris ; and is in reality a Sun-Saviour. The 
 Arabs used the same system, for their Mohamet comes in 
 just about 600 years after Christ, and their Era commences 
 with their commencement of a new year, which dates from 
 622 a.d. : the slight difference arises from a defective 
 Calendar, but which I need not stop to specify. 
 
 Fitting into this system, the Christian Messiah, Jesus, was 
 the tenth , and Mohamet, the eleventh. The twelfth was due 
 about 1200 a.d., but history is silent regarding such an one, 
 and perchance the world is all the better for his non-appear¬ 
 ance, as he would have made one more addition to the 
 competing “ saviours of the world.” Or, perchance, he has 
 come in a form impersonal, and therefore unrecognised, as 
 The Spirit of Truth. 
 
 One fact is apparent in this Messianic cyclic period; and 
 that is, in the third , about 1800 a.d., a new impetus in human 
 development in all degrees was manifested, resulting in the 
 adaptation of the forces of light and heat, as in gas-lighting, 
 and steam as a motive power, (fee., which has revolutionized 
 the globe, and made possible the new-discovered powers of 
 electricity. This grand fact, in our own day and times, 
 should go far to redeem the wisdom of the ancient ones, who 
 discovered that astro-cyclic periods had a bearing and 
 influence on human affairs; and that cycles of time, as 
 measured by planetary conjunctions, (fee., meant a vast deal 
 more to human life and progress than a mere fact to be noted 
 by scientists. 
 
 Is the glorious panorama of moving Planets- j -some of 
 them in size which makes ours a pigmy—of no more value 
 
28S 
 
 Egypt : The Land of Wonders. 
 
 and meaning than a school orrery, made for telescopists and 
 so-called scientists to experiment upon ? The ancient wise 
 ones thought differently, and when our modern Agnostics 
 (Know-nothings !) awake from their dream,—as assuredly 
 they will,—then they will begin to realize that man has a 
 higher destiny, and a more glorious faculty which will not be 
 stultified by a despotism as flagrant, if not so mischievous, as 
 the ecclesiasticisms of the past. Cannot the leaders of 
 modern thought see that “ dogmatic science ” is a new 
 usurpation of ecclesiastical infallibility? The abject votaries 
 of the one are as blind as those of the other. 
 
 I have spoken of the astro-theologic base of Sacred 
 Writings, but this is only a part. There is another to which 
 I can only allude, and that is Phallicism ; and unless this is 
 seen and known, the mystic half remains concealed. The 
 nomenclature, plan, and elevation of State Church Architec¬ 
 ture, as already noted, is purely Phallic, evolved in a more 
 graceful and beautiful form, from the rude, vertical stones of 
 our ancestors. What applies to architecture, equally applies 
 to sacred literature, the symbolism of the one, and the 
 allegorism of the other are identical. In “ apocryphal ” 
 writings it is very apparent, and scarcely disguised, but in 
 the Text—as well as in the Egyptian Books—the veil is too 
 deep to be penetrated by the eye that would only profane if 
 it saw, therefore it is wfisely hid. The secrets of the Life- 
 force are within a Penetralia, that is only accessible to the 
 wise in understanding, and pure in heart. The symbols of 
 the two last Avaturs—Jesus and Mahomet—are masculine 
 and feminine phallicisms, plagiarized from the original Egypt¬ 
 ian Crux-ansata, the sign of life-eternal, which is invariably 
 seen in the hands of their sculptured deities. 
 
 In the old Egyptian system, the phallic principle was 
 represented by the deity called Khem, who was supposed to 
 be to Ammon-Ra what Horus was to Osiris. The walls of 
 the great Temple at lvarnak. as well as the later Ptolemaic 
 temples, are covered with sadly too many of the nude 
 sculptures of this deity (the delineation may be seen in 
 Burton’s “ Excerpta,” plate xxvi.), and with this before him, 
 the “ wise and instructed one ” may read and understand the 
 story of Ham (the Hebrew equivalent of Khem or Cham), as 
 
The Transition from Osirianity to Christianity . 289 
 
 narrated in the ninth chapter of Genesis : which is only 
 another and later version of the older Egyptian account of 
 the “ destruction of mankind.” In short, what is there in the 
 Mosaic account of the Cosmos, that was not “ borrowed from 
 the Egyptians?” The very name of Moses is another form 
 of Ra-meses, the actual name of many Egyptian kings ; and 
 the biblical account of his birth from Hebrew ( alias Aramaic) 
 parentage, and adoption by the Pharaoh’s daughter, is too 
 undisguised to be possibly mistaken by the esoteric student. 
 
 Biblical chronology, as specified in many editions, is too 
 vague to be of any historical value, and is a subject on which 
 no two “authorities” are agreed. The terms, Anno Mundi 
 and Anno Domini , are ecclesiastical fictions, inasmuch as 
 they are starting points in Astro-Masonry, and have no 
 chronological value whatever. The one is Jewish and the 
 other Christian ; both of which are of extremely modern use, 
 so far as the record of time is concerned in public or secular 
 history. In the Roman period, time was reckoned by 
 Olympiads, i.e., cycles of four years, and this was in general 
 use down to 440 a.d. After this date, still no Anno Domini 
 was known, for “ Indices ” followed, i.e., cycles of fifteen 
 years. When it was adopted for general use is unknown ; 
 but in 1582, Pope Gregory, finding that the true time and 
 seasons did not agree, altered the Calendar by making the 
 5th into the 15th day of October. But Great Britain did not 
 adopt the new style until the year 1752, in order “ that the 
 vernal equinox should become the same as it was in 325, at 
 the Council of Nice.” What is not a little strange, France, 
 whose kings bore the title of “ Eldest Sons of the Church,” 
 did not adopt January 1st as the commencement of the year, 
 until 1564. These, with a multiplicity of such facts that 
 could be collated, unquestionably point to the original astro¬ 
 nomical, and not Christian, division of time, even in Christen¬ 
 dom itself. 
 
 What more can be required to demonstrate the un-historical 
 character of “ sacred ” writings ? To all thoughtful and un¬ 
 prejudiced minds, in the light of the evidence I have produced 
 —which the limits of this work prevented a further extension 
 —the inference is as clear as the sunshine at mid-day, that 
 they one and all are resolvable into the allegorical personifi- 
 
 2 K 
 
290 
 
 Egypt: The Land of Wonders. 
 
 cation of celestial phenomena, in which aspect alone they can 
 he regarded as true history. 
 
 The task, which I undertook in consequence of my visit to 
 Egypt last year, is now finished. It v T as what I saw on the 
 sculptured walls and tombs, that caused me to reflect on the 
 close parallel between the Ancient Egyptian system, political 
 and religious, and our ovm ; and in consequence, I essayed 
 the attempt to discover, if possible, the nexus between that 
 long past and the present. I have made the best use of the 
 materials wdthin reach, and while disavowing any claim to 
 having either exhausted the subject, or made it transparent at 
 all points, yet I think I have presented it in such a manner 
 as will elicit further research on similar lines. With all 
 deference to Egyptian savans, I may venture to express the 
 opinion that—in many instances—they have not grasped the 
 original meaning and purport of the inscriptions, &c., because 
 none, that I am av 7 are of, have taken the Psychological 
 element into account; and, I am persuaded, wdthout this key, 
 it is impossible to give the true rendering of the original. 
 
 We now know the Phallic basal idea of Christian Church 
 Architecture, w 7 hich is symbolic of generative life, and its 
 perpetuation in human physical form ; but, as yet, the secret 
 of the ancient Egyptian Temple and Tomb Architecture is 
 hardly dreamed of. Without a doubt, its true solution v 7 ill 
 be found in their ideal conception of the dead physical body 
 as being the uterus from w hence issued the newly resurrected 
 form, which was immortal and imperishable ; consequently, 
 their architecture was adapted to this conception, so as to 
 preserve this—to them—precious deposit, and to protect it 
 from profanation. The collection of the dismembered and 
 scattered portions of the body of the mythical Osiris, from 
 whence the germ of the new 7 life-form of Osiris-Horus, 
 through the medium of Isis, w^as derived, w 7 as the great ideal 
 all through; hence, the newdy resurrected spirit-form was 
 termed the Osins. The ideal Jesus of the Christian system, 
 w 7 ho is “ the resurrection and the life,” contains the same 
 essentials, although in a somewdiat diverse form. The Holy 
 Tomb of Osiris, at Abydus; and the Holy Sepulchre of 
 Jesus, at Jerusalem, alike testify to the same original beliefs 
 and conceptions. The student of Occultism soon masters the 
 
The Transition from Osirianiti / to Christianity. 291 
 
 subject, and becomes acquainted with the actuality of the 
 process of the withdrawal of the essences of the body, before 
 its corruption, and their formation into the envelope which 
 covers the individual life-principle, best known as the Ego . 
 This much as my exposition of the “ cardinal doctrines ” 
 of the ancient Osirian and modern Christian systems, which, 
 if not elaborated for the purpose of making known the 
 secrets of the life beyond the grave, are meaningless and 
 useless. 
 
 The result of my researches is now before the reader, who 
 will form his or her own estimate, as to the relevancy and 
 value of the evidence I have adduced to prove—- 
 
 1. —The Egyptian mediate origin of the Anglo-Saxon 
 
 British race. 
 
 2. —The Egyptian base of our political and ecclesiastical 
 
 systems, which, to my view, is Osirianity in the 
 
 newer garb of Christianity. 
 
 3. —Our right of possession, either by Annexation, or 
 
 permanent Protectorate, of the Land of Egypt. 
 
 4. —The non-historic character of the Osirian and Christian, 
 
 and of all other so-called Sacred Writings. 
 
 I cannot close this work without reference to the events 
 now transpiring in Egypt, which are drawing the attention of 
 our people, and causing an interest more intense than has 
 ever before been exhibited in historic times. 
 
 The present crisis in Egypt’s history demands the inter¬ 
 vention of a Power, that shall emancipate the descendants of 
 a once great race from the bondage—a thousand times more 
 intolerable than the Israelitish bondage—of a cruel, relentless, 
 and barbarous race. By the action, or, rather non-action, of 
 the other great European Powers, which is only explicable in 
 the recognition of the action of the Great Unseen Power, it 
 was left in the hands of the British Nation, who, having now 
 taken the initiatory steps, cannot recede. The abandonment 
 of the late policy is now a certitude, and annexation, or a 
 permanent protectorate lies before us. If Egypt is to be 
 resuscitated, the Turk must be ejected, and the Arab sub¬ 
 jected, and, nolo volo , she will be the means and power 
 employed to bring this about. 
 
 The apparition of the Mahdi, at the present juncture, is 
 
292 
 
 Egypt: The Land of Wonders. 
 
 another lifting of the curtain in the Drama; and the sooner 
 our Government and nation realize the situation, the better it 
 will be. The Mahdi is the “ Great Prophet that was to come 
 in the last days ” (of Mahometan power); and this is one 
 (commencing with the Indian mutiny) of the last expiring 
 efforts to realize the dream of universal Mahometan Empire. 
 By the use of the Sword it was established, and by the use 
 of the Sword alone can it be made to perish. The Manifesto 
 of the Mahdi has now been proclaimed by his general, Osman 
 Digna, and is plain and undisguised : acceptance of the 
 Mahdi’s supremacy, or—death ! 
 
 The late massacres of Egyptian troops and Christian 
 officers, unmistakably prove the animus , and reveal the true 
 character of that force which, sooner or later, we must come 
 in conflict with. The Egyptians proper are not Moslems, 
 except under fear and compulsion, and once let the British 
 Power be established, it were as easy to transform them into 
 Christians as it was to turn the English people from Catholics 
 to Protestants, by a royal edict of Henry VIII. Little 
 fighting power as they have, or have not, they certainly don’t 
 understand shedding their blood in a cause with which they 
 have no innate sympathy. Eleven centuries of Turco-Arab 
 domination has still left them Egyptians. That they once 
 possessed martial prowess is seen by their ancient conquests, 
 which spread almost to India in the East, and to Ethiopia in 
 the South; and it requires but a few generations under 
 British sway, to once more arouse into life what is not dead, 
 but asleep. With all their abject subservience, they have 
 sufficient instinct in them to recognise who are their true 
 friends, and who their dominant foes ; and when the time 
 comes they will not be slow to show it. Their wretchedness 
 is caused by their deep poverty, caused by the rapacious 
 greed of their Turkish rulers, who extort everything from 
 them but life, and this is only respected because their 
 industry feeds the luxury of those who squander the proceeds 
 in profligacy, and worse. Egypt, the weak, appeals to Great 
 Britain, the strong, for help, for protection, and for life. 
 Shall she appeal in vain ? 
 
 As to the Soudan, the moral influence of Britain, when 
 established in Cairo, as the authority to be obeyed, will be 
 
The Transition from Osirianity to Christianity. 293 
 
 vastly greater than Egyptian military occupation. With 
 Egypt and the Red Sea ports in possession, and Abyssinia 
 as a friendly neighbour, we have nothing to fear, and the 
 slave trade will soon be non est. British traders will super¬ 
 sede Arab caravansaries, and they will open up one of the 
 richest, most fertile, and beautiful parts of the earth’s surface. 
 Cook’s steamers plying between Cairo and the Second 
 Cataract for the convenience of inquisitive travellers, show 
 what can be done ; and British capital and enterprise could 
 easily make the Nile to become the highway of commercial 
 traffic, from the Mediterranean Sea right away into the heart 
 of the Dark Continent, and establish commercial fleets on 
 those mighty inland seas, discovered by Burton, Speke, Grant, 
 Livingstone, and others. Now is Britain’s opportunity : let 
 her seize it, for her own good, and above all, for the good 
 and happiness of millions of human beings, who will only be 
 too glad to welcome her presence and her power. From 
 what I saw, I am convinced that when the Turk and the 
 Arab are ejected from Egypt, the Egyptians proper will take 
 the British Raj as naturally as young ducklings take the 
 water. The imbecility—if not worse—of the late and present 
 Ivhedival Ministries, demonstrate the unfitness and inability 
 of Turco-Arab natives to rule, and until this element is swept 
 away, it is folly to cry “ Egypt for the Egyptians.” 
 
 Whatever may be the conclusions formed by the reader, 
 as to the evidences I have adduced from Egyptian and 
 other sources relating to the object in view, I have the 
 satisfaction to my own mind, that I aim alone at Truth, 
 and as I found, so I have given forth ; trusting that it may 
 help to remove many misconceptions, and prepare the way 
 for further researches into this interesting archaeological field. 
 
 FINIS. 
 
ADDENDUM 
 
BY 
 
 JAMES MENZIES. 
 

 
 \ 
 
 
 
 
 ' ' '» 
 
 
 
 I 
 
 
 
 
 
 
OF ]jff 
 
 VMFHWr OF ILLtstuts 
 
GRAND 
 
 VIEW OF THE PTOLEMAIC GATEWAY, 
 
 ENTRANCE to the TEMPLE of IvNONS, KARNAK. 
 
 From a Photograph by M. Beato. 
 
 I 
 
EGYPTIAN ARCHITECTURE. 
 
 E GYPTIAN Architecture is the most original of all the 
 styles of building known among the ancients. It 
 contrasts markedly with Grecian and Roman building, 
 and with the most ancient of the Eastern Hemisphere. 
 Indeed, it would appear that the Egyptians, during the 
 early dynasties, could borrow nothing from the building 
 world, because other races at that period possessed nothing, 
 so far as we know, that could influence either Egyptian 
 Tomb or Pyramid. Nor in a subsequent Period, when the 
 architects of Thebes planned the great pillared edifices of 
 the eighteenth and nineteenth dynasties, does any foreign 
 influence shape their capitals, or adorn their temple walls. 
 The Third Period is similarly original—though more ornate 
 and finished in detail*—and although Greece and Western 
 Asia and the Buddhists of India had been framing definite 
 styles of architecture, yet the Ptolemaic temples, from 
 Alexandria to the first cataract, were purely Egyptian, a 
 simple expansion or variation of the earlier styles. We can 
 thus trace the long youth, the vigorous life, and the graceful 
 end of Egyptian Architecture, distinct from all other ideas of 
 building, as if there were no other races, nor any other 
 styles, within the horizon of the Egyptian world. This 
 uniqueness gives it a strange interest. The difference 
 between the Nile valley and other countries, is more 
 intensified by the difference of architecture than even by 
 the differences of religion and literature ; for while their 
 form of religion has for ever perished, while their literature 
 has been absorbed or forgotten, their architecture remains 
 fresh and vivid, whether it is Pyramid, Temple, or Tomb. 
 Nature has done much for the preservation of Egyptian 
 
6 Egyptian Architecture. 
 
 buildings. Time has looked leniently upon the honest work 
 of the Egyptian mason, and in form and colour we can yet 
 study the loving care of the Egyptian architect. We can 
 only regret that the Philistine and the Goth marches through 
 the land even at this day, chipping and defacing carving and 
 capital, and scrawling his execrable initials and nationality 
 over the beautiful hieroglyphics or on the stately walls and 
 pillars of the grandest lithic specimens of ancient days, that 
 exist on our planet. 
 
 While we have three different epochs of independent 
 imperial rule in Egypt, we have also three distinct Periods 
 of Egyptian Architecture. The first style embraces Pyramid, 
 Temple, and Tomb, and culminates with the prosperous 
 period of the eleventh and twelfth dynasties. The Second 
 Period comprises the whole Second or Middle Empire, and 
 ends with the conquest of the world by Alexander. The 
 Third Period is Ptolemaic, and is closed by the extinction of 
 the ancient religion in the fourth century, with the exception 
 of the temple of Philae, part of whose porticoes or cloisters, 
 still unfinished, may have been erected as late as 450 a.d. 
 
 The First Period. 
 
 We have nothing that we can class as old, or as original, 
 as the Pyramids. Doubtless some of the tombs may be 
 contemporaneous, but the temples which stood as part of the 
 Pyramid plan, were erected afterwards, and in most instances 
 have perished. The Pyramids themselves appear to be the 
 simplest and earliest style of building by all nations—a cairn, 
 or pile of stones, erected over the grave of a king or chief. 
 The idea of a cairn is brought more vividly before us, when 
 we consider that the earliest Pyramids were built with 
 unhewn stones, and probably without lime or cement. One 
 Pyramid, which stands amid the surging sand in the old 
 cemetery of Memphis, looks the oldest building in creation. 
 Although between two and three hundred feet high, and 
 nearly complete, it is much smaller than many in the same 
 field, but its aged, desolate, time-worn appearance cannot be 
 adequately described. It has none of the regularity of the 
 Pyramids of Gizeh. It never had any casing which could 
 
Egyptian Architecture . 7 
 
 preserve the rigidity of its angular shape, but there it stands, 
 a huge cairn of stones, weather-beaten and weather-worn, a 
 memorial of a forgotten king, raised by a forgotten people 
 nearly six thousand years since. We can only characterize 
 this monument as the production of a rude but vigorous race, 
 whose energy and rude taste completed into the Pyramid 
 shape the simplest form of memorial known to and practised 
 by all the races of mankind in a primitive condition. But 
 the solidity and regularity of this primitive monument 
 recommended the Pyramid shape to their successors, and 
 about thirty were erected possibly by as many kings in sub¬ 
 sequent generations. 
 
 The complete Pyramid, erected by a king or an architect, 
 who had refined the earlier idea by a knowledge of geometry 
 and mathematics, now stands the most northerly of all the 
 Pyramids, on the very last spur of the Libyan cliffs which 
 approaches the Nile, and as near as a proper foundation could 
 be got to the apex of the Delta. This Pyramid surpassed 
 all others in Egypt for grandeur. Its complete height was 
 480 feet; each of its sides at the base measured 746 feet. 
 The mass of building was consequently enormous. It was 
 founded on the solid rock. It rises regularly in layers of 
 squared limestone from two to three feet thick, and it was 
 coated with large blocks of the finest limestone, the work¬ 
 manship on the whole mass being quite unequalled by 
 builders since that time. This gigantic building had one 
 small entrance—not four feet square—which conducted the 
 visitor by different angles to nearly the centre of the build¬ 
 ing, where he emerged upon the lower end of an inclined 
 hall, magnificent in dimensions, and peculiarly imposing on 
 account of its inclined though regular and lofty ceiling. Two 
 rooms were all that this huge Pyramid contained, other than 
 the hall or corridor, and these rooms common consent calls 
 mortuary chambers, or tombs. The purpose for which the 
 rooms were built has however in late years been a matter of 
 speculation, but to the student of architecture the question is 
 not of the first importance. The smaller room has a roof of 
 inverted V shape, the larger room, which is nearly seventy 
 feet higher in the Pyramid, has a flat roof of granite blocks ; 
 but above this apparent ceiling are five others, culminating in 
 
8 
 
 Egyptian Architecture . 
 
 an inclined limestone roof, the whole admirably designed to 
 preserve the flat ceiling of the large room from the over¬ 
 powering weight of the superstructure. It is not known that 
 more than one detached stone ever existed in this Pyramid, 
 and it is still there, an oblong porphyry box, which might be 
 a coffin. Otherwise the entire structure was without 
 furniture or ornament. It was evidently not a house for 
 the living—more probably it was designed for a tomb; if so, 
 no king nor warrior had a tomb like this Pyramid. 
 
 Architecturally, this grand mass was shaped in the most 
 imposing and durable manner that was possible. Had the 
 original casing and the apex of the building been allowed to 
 remain as they were finished, in the climate of Egypt the 
 monument would have probably survived the present 
 geological era. The foundation was broad, the elevation 
 most suited to contend with the elements, and it resembled 
 more than any other style of building those pyramids which 
 nature had formed among the mountain chains of the world. 
 
 So far the ancient architect had immortalized the cairn 
 class of monument, but his efforts at temple building were 
 not quite so successful. Yet, all that is preserved of the 
 ancient places of worship, are constructed on similar lines. 
 Two or three ruins of temples still remain on the Pyramid 
 hill, and sufficient evidence can be collected from . their 
 shattered walls and prostrate monoliths, to identify the idea 
 which permeated the works of that early age. To the early 
 people, grandeur of mass and wealth of material sufficed for 
 elegance of plan and graceful decoration. The outside walls 
 of these temples were built either of sandstone or limestone, 
 but the entrance was framed of beautiful reddish mottled 
 granite, and part, if not the whole, of the internal walls 
 coated with a precious alabaster. Insignificant in size as a 
 whole, they were yet gems of the builder’s art, by reason of 
 the beauty of the material and the size of the individual 
 stones. The pillars of these halls were square and stunted, 
 but they were monoliths, and selected from the best granite. 
 Neither capital nor base was ornamented, nor so far as we 
 can ascertain were hieroglyphics allowed to break the 
 harmony of polished surfaces. The architect trusted only 
 for effect to the beauty of the material, and the mason 
 
Egyptian Architecture. 
 
 9 
 
 exerted himself to preserve the effect by the fineness of the 
 jointing, and in all places by the carefulness of his work. 
 
 The roofs of these primitive temples differed in no 
 respect from those constructed during the subsequent period. 
 Although, as we know by the inclined ceilings of some of the 
 chambers in the Pyramids, the architects were aware of a 
 variety in the form of roof; in no instance during the long 
 period of three thousand years did they ever risk anything 
 but flat stones to cover their largest buildings. If any other 
 variety ever existed, they have not been preserved. On the 
 ancient temples, the roof stones were supported by the square 
 granite pillars, and the limited free space of floor could not 
 be intended for congregational worship, but was suited to the 
 simple ceremonials of the priests, or of individual devotional 
 exercises. 
 
 Contemporaneous with the dynasty which saw the three 
 Pyramids of G-izeh erected, the sculptor’s art flourished and 
 adorned the tombs and temples. Situated a little to the 
 east of the causeway which led to the temple on the east 
 front of the second Pyramid, the much-renowned Sphinx 
 reposes in solitary sublimity. At present it has more an 
 archaeological than an architectural interest, but we were led 
 to conclude, that when first erected it was not solitary, but 
 one of two gigantic sculptures, that guarded the entrance to 
 the precincts of the second Pyramid, and must have formed, 
 when finished, a most impressive architectural gateway to 
 the long, inclined “ via sacra ” that led to the temple door. 
 Here, however, comes in the difficulty of endeavouring to 
 realize, from existing remains, the beauty of design and 
 grandeur of plan of the ancient architects. Rubbish has 
 accumulated, roads have been altered, fine stones have been 
 removed, and the sands of the Desert have been ever 
 obliterating the ruins, so that it now requires more than a 
 visit of a few days to comprehend the plan of the Pyramid 
 field. Down a well, buried beneath sand and rubbish, was 
 discovered a few years ago the sitting statue of King Shufra , 
 one of the monarchs of the pyramid-building dynasty. The 
 peculiarity of this statue is found in its very natural appear¬ 
 ance. Withput the artificial toga of Roman human sculp¬ 
 tures, or the imported nobleness which distinguishes modern 
 
 ii 
 
10 
 
 Egyptian Architecture . 
 
 statues, we have nevertheless an excellent likeness of an 
 Egyptian, almost nude, sitting in a chair, resembling no 
 doubt in all essential respects the exalted individual who 
 controlled Egyptian life and customs in his day. There is, 
 however, a certain rudeness about this basaltic sculpture, 
 which removes its classification to a much lower state of the 
 art, if compared with the best productions of the Middle 
 Empire. But while Pyramid, Temple, and Tomb were in 
 their first youth, when the whole field was fresh and new, 
 before the spoilers came upon the land, and when the eastern 
 face of the hill was kept clean and neat,—not since then has 
 the morning sun risen on a grander architectural display of 
 mighty mass of building, of temples cased with precious 
 stones, of kingly statues and gigantic sculpture. With these 
 Pyramids, temples, and statuary, ends our knowledge of 
 Egyptian Architecture of the first ten or eleven dynasties. 
 Beginning with the second dynasty, the building energy 
 culminated in the fourth, and not: until the advent of the 
 twelfth dynasty* do we hear of anything attempted to rival 
 or compare with the Pyramid period. 
 
 During that long interval, the city of Memphis had 
 generally been the capital of Egypt, and must have contained 
 shrines and temples similar to those noticed above ; but 
 they have disappeared. So likewise has most of the ancient 
 architecture of the Delta, and we must step as it were over 
 a thousand years, before the next great building era is 
 reached. A powerful king of the twelfth dynasty, if he did 
 not project, at least completed, the famous Labyrinth away 
 to the south-west of Memphis. The building has dis¬ 
 appeared, and even with difficulty can the site of this wonder 
 of the world be determined, yet in the fourth century before 
 the Christian era, it was, according to Herodotus, entire and 
 inhabited. From the description of this building by this old 
 historian, we can gain but a faint idea of its architectural 
 appearance, but of its immense size he leaves no room for 
 dispute. He mentions colonnades of white stone of fine 
 workmanship, and notices that the walls were full of sculptured 
 figures. The whole building contained three thousand 
 rooms, and had as an adjunct or connection a lofty pylon or 
 pyramid, on which large figures were carved. This building 
 
Egyptian Architecture. 
 
 11 
 
 is evidently the only known connecting link between the 
 architecture of the old and middle periods. It has, however, 
 been levelled with the dust, and we may deplore in vain the 
 loss of one of the architectural wonders of the world, and 
 the last great building effort of the kings of the Old Empire. 
 
 Second Period. 
 
 While we believe that no great interval of years elapsed 
 between the end of the twelfth and the rise of the eighteenth 
 dynasty, yet a considerable change takes place in the archi¬ 
 tecture during that time. In the tombs at Beni-hassan, exca¬ 
 vated in the face of the limestone cliff, and perhaps from one 
 hundred to one hundred and fifty feet above the level of the 
 Nile, a kind of architecture occurs which is repeated in greater 
 variety in the older part of the great Theban temple of 
 Karnak. This is called the proto-Doric column, octagon and 
 polygon, without capital, and rising without visible base, like 
 a tree from the earth. The hieroglyphics of these Beni-hassan 
 tombs, establishes the era of the twelfth dynasty for their 
 excavation, so that this proto-Doric column is at least four 
 thousand years old, and was used in Egypt fourteen hundred 
 years before we know that it existed in Greece. The simple 
 shape of the Egyptian Doric is far, however, from competing 
 with Grecian Doric in exactitude and finish. The former does 
 not appear to have been fluted or tapered, it is merely a 
 square column with the corners cut off, making it eight¬ 
 sided. In some instances, however, it is twelve-sided, but 
 more generally in the eighteenth dynasty it is sixteen-sided, 
 with one of them, intended for hieroglyphics, considerably 
 broader than the others. Although from the solidity of its 
 form it could with great propriety form the colonnade of a 
 temple, it never reaches nobility of expression in Egypt, and 
 the expansive genius of the architects of the nineteenth 
 dynasty, dispensed altogether with it in favour of the lotus 
 or flower capital. The eastern portion of the temple of 
 Karnak,' built by Thothmes /., is the best example of its use, 
 and here it is mixed with the rude, square column of the 
 fourth dynasty. But this square pillar of ancient times came 
 to be ornamented by the early builders of the Middle Empire, 
 
 i 
 
12 
 
 Egyptian Architecture . 
 
 in a most fantastic and singular manner. Apparently before 
 the lotus capital suggested itself, and during the period of 
 the use of the Egyptian Doric, the architects of the temples 
 carved a gigantic half-relieved likeness of a man, king, or 
 god, upon one of the four sides of the square pillar, and cer¬ 
 tainly produced a most powerful, solemn effect. What 
 had been the outer court of the old temple of Karnak, of 
 the twelfth and eighteenth dynasties, was ornamented all 
 round by these gigantic figures, standing all in one position, 
 holding the same emblems, and all of them with their back 
 to the square pillars, at least ten or twelve feet high, but in no 
 case appearing to support the roof. The ruined temple at 
 Gournoo, on the western bank of the Nile and nearly opposite 
 Karnak, was similarly ornamented. These have been called 
 Osiride columns, as the emblems of Osiris were carved upon 
 the figures ; but the emblems are not a certain guide, as the 
 kings of the period often appropriated the emblems of the 
 gods. Whether intended to represent God or man, the effect 
 was all that could be desired by the architect. It is to be 
 remarked, however, that this style was limited in application, 
 and was completely discarded long before the close of the 
 Second Period. 
 
 While the nineteenth dynasty found the temple of Karnak 
 complete as a temple, Manepthath , the second sovereign, 
 resolved, as Thebes had been made the capital of all Egypt, 
 to make this Temple metropolitan, and pre-eminent for extent 
 and beauty. He added an immense pronaos to the west of 
 the old court of the temple, a pronaos so vast that it com¬ 
 pletely overshadowed the low-roofed erections of the twelfth 
 and eighteenth dynasties behind. The conception and exe¬ 
 cution were magnificent. The first prominent characteristic 
 of the building is size ; the next, strength; and the last and 
 least, beauty. No description is adequate to give a proper 
 idea of the relative size of columns and walls. The internal 
 dimensions are 340 feet long and 170 feet broad. The roof 
 was upheld by one hundred and twenty-two pillars, and 
 twelve larger central pillars. The height of the larger 
 pillars is about 62 feet, the others, about 42. The roof was 
 flat, only broken in the centre by the large pillars, and a 
 range of windows above them, which lighted the whole 
 
Egyptian Architecture. 
 
 13 
 
 building on each side. The strength and solidity of the 
 entire edifice is immediately recognised, in the enormous 
 girth of the pillars, and the massive thickness of the walls. 
 The front wall was as heavy and thick as the detached pylons 
 of other temples, and was buttressed in the centre by an 
 enormous gateway. On each side of this gateway was a 
 colossal figure, presumably of the monarch himself; and 
 stretching for about 200 feet farther west, was an open 
 colonnade of a proportionate width and height. If there is 
 anything of the elegant or beautiful in the vast hall, it must 
 only be the painted carvings which covered the pillars, and 
 the unbroken surface of the internal walls. These, however, 
 were the very best of the era, and nothing in Egypt surpasses 
 the life-like attitudes and noble forms of the gods and kings 
 of the nineteenth dynasty, with their beautifully-cut ovals 
 and dedicatory hieroglyphic inscriptions. Indeed it required 
 all that painting and carving could impart of beauty and 
 finish, to relieve the ugly column—ugly in outline and pro¬ 
 portion. The base of these pillars was slightly egg-ended, a 
 peculiarity in architecture that fortunately has never been 
 imitated else where, but was certainly a leading characteristic 
 of the great building dynasties of the Second Period. After 
 bulging out above the ground, the pillar tapered up for about 
 four-fifths of its length, then bulged again about six inches on 
 the side, and resumed the original taper till it was stopped 
 by the square abacus, upon which the ponderous lintels or 
 stone beams rested, that supported the large flat stones of 
 the roof. The large central columns have bell-shaped 
 capitals, but exceedingly hare and plain, the only relief 
 being a kind of rayed ornament of a fairly elegant design, 
 but which was quite inadequate without the painting and 
 carving to convey any effect which a capital should have. 
 The smaller columns are repeated in the temples on the 
 west bank, and appear to have been placed in the less 
 exposed parts of the buildings, the architect apparently 
 reserving his finest work for the principal halls and entrances. 
 In the palace at Medinet Abou, built by Rameses III., there 
 is a colonnade round three sides of an inner court, built in 
 this style. The fourth side is the square pillar of the ancient 
 dynasty, but here relieved from the harshness of uniformity 
 
14 
 
 Egyptian Architecture. 
 
 by the exquisite hieroglyphics and the half-relieved human 
 figures described previously. This court is on three sides 
 ornamented by that purely Egyptian coved cornice, which is 
 common to all temples down to the Ptolemaic period, but 
 without attaining the prominence and beauty of the latter 
 erections. 
 
 The great Hall at Ivarnak is built of sandstone, which in 
 Egypt is the most perishable of all rocks, and as the Nile rises 
 eight feet above the floor of the Hall, the oval based pillars 
 are being wasted to the very core. The granite shrine on 
 the same level, but in an older part of the temple, is splitting 
 off in leaves and scales, but all that is built of limestone is 
 quite uninjured by the river. It was in this nineteenth 
 dynasty, that sandstone was first largely employed in build¬ 
 ings, and although quite durable in the climate, is destroyed by 
 contact with the river. The architects of the temple of Kar- 
 nak could hardly be blamed for carelessness in this respect, 
 as in their days the high level of the Nile was about eleven feet 
 lower than it is now. Possibly they found the freestone more 
 suited for rapid work, and easier of manipulation in carving. 
 At all events this gigantic hall, with its lofty walls and 
 pillars and massive roof, was built by one King, whose reign 
 could only have lasted a few years. At the western entrance 
 were two gigantic limestone statues, and an enclosed court not 
 quite regular in its architecture, but of great extent, defined 
 the precincts of the temple towards the river. In the Ptole¬ 
 maic age a gigantic Pylon was commenced still farther west, 
 but never completed. Yet further stretching to the river, 
 nearly a mile in length, was a broad road, commencing near 
 the temple with two obelisks, and lined the whole length by 
 human-headed sphinxes, separated in line by only a few feet. 
 This building or conjunction of buildings formed one vast 
 temple 1,000 feet long and about 300 feet broad, and is the 
 grandest example of the architecture of the Middle Empire, 
 and probably at this day, the finest ruins in existence. It can 
 be compared with no other known pile of buildings. It had 
 all the advantage of size ; it was high, massive and over¬ 
 powering. It was peculiar in ornament, bold in design, im¬ 
 pressive in magnitude. It wanted elegance, yet what of 
 beauty its carvings and hieroglyphics could give, relieved it 
 
Completed Second Century B.C. 
 
 CAPITALS OF PILLAUS.—I2th, 18th 
 
 Dynasty. 
 
 CAPITALS IN USE.—Ptolemaic Period. 
 
\ 
 
 1 1 
 
 iiF v 
 
 tomwr 
 
 'ur 
 
 
 H-Uhuis 
 
Egyptian Architecture. 
 
 15 
 
 from coldness or uniformity. Rude in many respects, actually 
 savage in its wild strength, it is the real type of barbaric 
 power and splendour. These characteristics apply to the 
 temple at Luxor, which although not quite so large as Kar- 
 nak, and different in plan, reflects clearly the intellectual 
 state of the architect of the nineteenth dynasty. There is, 
 however, an improvement in the ornaments of the bell-sliaped 
 or lotus capitals of Luxor, as if even then the beauty of the curl¬ 
 ing leaf had dawned upon the designers. This temple is, unfor¬ 
 tunately, in such a dilapidated and confused condition, as to 
 make it almost impossible to separate the additions of subse¬ 
 quent centuries from the northern part, built or appropriated 
 by Rameses 11. ; and even the .royal ovals do not always 
 indicate the age ,of. the additions. 
 
 While tiethos, the second monarch of the nineteenth dy¬ 
 nasty, was erecting his grand addition to the temple of Kar- 
 nak, he was also renovating and improving the primitive 
 shrine of the holy city of Abydus. Another addition was 
 made during the reign of his son, Rameses II., but inferior in 
 design and much coarser in execution. This is the most 
 peculiarly planned temple in Egypt: peculiar in this respect, 
 that it had seven shrines, which were divided equally between 
 the Theban and the Memphite deities. This is the only tem¬ 
 ple in Egypt in which all the different sects could worship. 
 Under one roof the Great Lord, Amun-Ra, of the South, was 
 worshipped with Osiris, their ancient Saviour. Here the 
 Theban triad of Amun-Ra, Muth and Khons, met the 
 Memphite Trinity of Osiris, Isis and Horus, and the centre 
 shrine was sacred to Amun, in his inmost and highest 
 human conception. The seven shrines are evidently of more 
 ancient design than the colonnades of Sethos and his son, 
 and may belong to the First Empire. The wall carvings may 
 possibly belong to the eighteenth or nineteenth dynasty, and 
 are vigorous types of the energy and vitality of the period. 
 In a room or passage to the left of the shrines, was discovered 
 the celebrated tablet of seventy-six different ovals, or mon¬ 
 arch’s names, who had preceded Rameses II. Like a book 
 that has been much read and worn, and soiled with constant 
 use, these seventv-six names are faint and blurred, and in some 
 cases almost illegible, still it has all the importance of a gen- 
 
16 
 
 Egyptian Architecture. 
 
 nine record, and corroborates the old Manethonian dynastic 
 arrangement of the monarchs who preceded Sethos. Few 
 travellers can have visited this temple, without admiring the 
 beautiful carvings now faintly coloured, which take up all the 
 right wall of the inner court. Delicate in outline, dignified in 
 position, and almost faultless in general execution, they must 
 have formed in the temple’s early days, a combined painting 
 and carving of surpassing beauty. Further excavations in 
 this neighbourhood were being made under the auspices of 
 the Egyptian Government, and we may yet be able to gain, 
 from the discoveries of more ancient foundations, a more com¬ 
 plete knowledge of the progress of Architecture during the 
 later dynasties of the Old, and earlier dynasties of the New, 
 Empires. The tomb of Osiris was at Abydus, although the 
 Thebans averred that the resting place of this early Saviour 
 God was at Pliilae, near the first cataract. Modern investi¬ 
 gation has not yet succeeded in verifying the actual locality 
 of this tomb, but there are mounds of ruins, and artificial heaps 
 resembling small hills, in the vicinity of the temple of Aby¬ 
 dus, which may cover tomb and temple, but wait patient and 
 methodical exploration. 
 
 While the Kings of the nineteenth dynasty rivalled any of 
 their predecessors in the number and size of the temples which 
 they built, Rameses //., the most active and powerful mon¬ 
 arch of that dynasty, surpassed all others in the extent and 
 variety of monumental erections and architectural works. 
 From the Delta to the second cataract, evidences of his love 
 of lithic art are found in such abundance as to excite the 
 amazement of the modern traveller. The most singular of 
 these remains is the rock-cut temple at Ipsambul, near the 
 second cataract, which was excavated from sandstone rock for 
 150 feet in depth and from 40 to 60 feet in height. Another 
 smaller one, similar in plan but surpassing the first in richness 
 of sculpture, was excavated in the immediate neighbourhood ; 
 and even further south, the erections of this great monarch 
 are conspicuous for boldness and originality. With his im¬ 
 mediate successors, the glory of the building age is gradually 
 dimmed, and the kings of the Middle Period, from the twenty- 
 first dynasty to the thirtieth, only occupy themselves with re¬ 
 storing or repairing the structures already in existence, a task 
 
Egyptian Architecture. 
 
 17 
 
 which, in the land of Egypt, is not very onerous in any age, but 
 which would certainly be very easy when the temples were 
 comparatively of recent foundation. 
 
 Returning again to the links in Architecture, between the 
 days of the twelfth, and the advent of the conquering eigh¬ 
 teenth, dynasty, we have first the Egyptian Doric pillar, then 
 another pillar formed of three or four tree-stems, starting from 
 the ground without base, and running up with a slight taper 
 for three-fourths of its length, then bound with cords, while 
 the capital is formed of the same stems, but swelling above the 
 cords, and immediately tapering until it reaches the abacus or 
 lintel. This column is found in the tombs of Beni-hassan 
 (twelfth dynasty), and also in the most eastern or older part 
 of the great temple of Karnak, where it reached its highest 
 form, being slightly more ornamented with cords, and giving, 
 on the whole, a more vivid connection with its original wooden 
 prototype. It was soon abandoned, and replaced by the solid 
 pillar, which was more massive and durable, and better suited 
 for the carving with which the New Empire delighted in 
 covering every inch of temple wall and column. There is yet 
 another important connection between the architecture of the 
 two periods, which effectually bridges the years that inter¬ 
 vene between the twelfth and eighteenth dynasties. 
 
 At Heliopolis, near the apex of the Delta, is still left a 
 monolith seventy-four feet high, standing erect, presumably 
 as it was left by Sesurtesen, whose oval is yet traced among 
 the hieroglyphics on its surface. It is one of two which stood 
 before the temple, beautifully cut from red granite, and is as 
 perfect in design as any which were afterwards erected. An¬ 
 other one stands in what was probably the outer court of the 
 great temple of Karnak, and 104 feet in height. The other 
 one, which stood near, is now prostrate and broken. The 
 temple of Luxor was adorned by two at its northern entrance, 
 one of which is still erect, as left by Raineses II. ; the other 
 one was removed by the French, and set up in Paris. 
 Probably no temple was erected after the days of the twelfth 
 dynasty, without two or more of these singularly beautiful 
 monoliths adorning the principal entrance. Many of them 
 were covered with gold leaf, and surmounted by a gilt bronze 
 cap orfinial; all were carved on the four sides with hierogly- 
 
 c 
 
18 
 
 Egyptian Architecture . 
 
 phics and representations of deities and kings. In a sub¬ 
 sequent age, many were transferred to Constantinople and * 
 Rome, and there are more to be found in the latter city than 
 in all Egypt. This peculiarity in architecture was never 
 emulated elsewhere, perhaps from the scarcity of suitable 
 material, but more probably from the difficulty of the under¬ 
 taking. 
 
 A distinctive feature of the architecture of the New Em¬ 
 pire, was the colossal statues placed both within and without 
 the principal entrances to the temples. Again the age of 
 Rameses II. excels all before or after, in the production of 
 gigantic monolithic figures, either seated or standing. The 
 material employed was granite or limestone, but the sculptors 
 and architects of the nineteenth dynasty hesitated not to 
 carve from the most durable and hardest rock, the form of 
 the great monarch. Blocks, which when removed from the 
 quarry weighed close upon a thousand tons, were carved and 
 floated down the river to adorn the Theban temples. Few 
 of these, or rather none of these, giant statues are left un¬ 
 mutilated, but enough remains to show the grandeur of con¬ 
 ception of the early sculptors. The attitude of the figures 
 is in all cases noble, dignified and kingly—nothing ex¬ 
 aggerated, no great strength shown, nor superhuman might, 
 either of mind or body, portrayed, except the one peculiarity 
 of vast size. These giants, standing or seated, one at each 
 side of the temple gates, must have considerably increased 
 the solemnity of feeling, with which the worshipper approached 
 the shrine, and added in no small measure to the religious 
 effect in general. 
 
 The writer, in this hasty sketch, has endeavoured to note 
 the peculiarities of a great building age, as shown in temple, 
 obelisk, and statue. But there was yet another detail which 
 added to the beauty of these nineteenth-dynasty buildings. 
 While appropriating statues and long lines of sphinxes to 
 increase the general architectural grandeur of the temples, 
 they also painted their carvings and hieroglyphics with 
 the most brilliant colours. Externally this might be often 
 omitted, but internally no temple was completed without the 
 carvings being painted. This art had been borrowed from 
 the decorations of the tombs of the older dynasties, and not 
 
Egyptian Architecture . 
 
 19 
 
 only continued in the tombs at Thebes, but was most 
 effectually used in the temples built during the Middle 
 Empire, and to the end of Egyptian temple-building alto¬ 
 gether. In protected positions these colours are to this day 
 vivid and brilliant; and although their ideas were strangely 
 tinged with conventionalism, both in carving and painting, 
 no one who has had leisure to studv the effect, in that calm 
 land of continual sunshine and unclouded atmosphere, could 
 deny the beauty and harmony of Egyptian painting. 
 
 The tombs of the kings of the eighteenth and subsequent 
 
 dynasties, though costly and laborious, were in no case 
 
 architectural. The vast cemeterv of Thebes contained neither 
 
 % 
 
 Pyramid nor built sepulchre; all were to a greater or less 
 extent rock cut, and designed rather for secresy than display. 
 These works, consequently, do not come within the scope of 
 the present paper, except to notice that in many of the kings’ 
 tombs, the painted carvings are very beautiful and very 
 numerous, in these respects rivalling, if not surpassing, the 
 similar ornamentation of the temples. There is some resem¬ 
 blance to the tombs of the fourth-dynasty Egyptians, but the 
 largest of that age cannot compete with the enormous 
 excavations of the Rameside family, in whose times the long 
 tunnelled tombs reach their greatest size and most brilliant 
 decorations. Competition with the vast built mass of the 
 Pyramid was abandoned, a change winch possibly means the 
 occupation of Egypt by another race of people, who entered 
 the land long after the last of the Pyramids had been closed. 
 
 Who then were the people of the Middle Empire, and from 
 w T hat land did they come ? Not many years ago it was 
 generally supposed that each successive w T ave of conquest and 
 civilization rolled dowm the valley of the Nile, from the 
 Abyssinian highlands or the intervening deserts, changing in 
 its course the religion and modifying the arts of the settled 
 population. But w T hen the true succession of events w T as 
 more definitely known, the ethnologist w T as compelled to 
 admit that the earliest national life of Egypt was developed 
 in the neighbourhood of the most northerly Pyramids, and 
 that possibly Memphis w T as the focus of the first dynasty. 
 One peculiar elementary religious idea possessed by this 
 ancient race, seems to point to an Aryan connection. The 
 
20 
 
 Egyptian Architecture. 
 
 Osirian worship resembles, in its essentials, the early Aryan 
 idea of a god-man suffering all human woe to cleanse the 
 people from all human sin. The saviour, Osiris, and Horus, 
 his later manifestation, though enveloped in symbolism and 
 overlaid with mystery, stand between the Egyptian people 
 and a greater Almighty. This Aryan conception, of the 
 relative position of God and man, may be primitively 
 Egyptian, and may have been elaborated round the holy 
 shrines of Abydus, a still earlier seat of Egyptian culture, 
 but it indicates a common origin for the Saviour idea, and 
 probably in a land common to both peoples, and at a time 
 when thev were one nation. If this view be correct, it would 
 
 %r _ ' 
 
 follow that both the early Egyptians and the Aryan nations 
 would have respectively gone westward and eastward, and 
 settled in the lands where history has found them. 
 
 Many political changes, great immigrations and emigra¬ 
 tions, conquests, and dynastic revolutions had taken place 
 between the days of the Pyramid builders, and the conquer¬ 
 ing kings of the eighteenth dynasty. One notable change was 
 the introduction of Sun-worship, either direct or symbolic, 
 and the early Osirian theology became strangely impregnated 
 with the more solemn worship of the great Amun-Ra, the 
 energetic deity of the Rameside dynasty. From a few 
 indications still remaining in the grottoes and tombs of the 
 period of the decline of the twelfth and rise of the eighteenth 
 dynasty, we gather that the new idea of Sun-worship came 
 from the South, with a race who were different in origin 
 from the early Egyptians, and whose features indicate even a 
 nearer approach to the genuine negro, than is shown by the 
 swarthy Nubian of the present day. The influence of these 
 southern races became paramount in Upper Egypt, and 
 altered the simplicity and considerably tainted the purer 
 Osirian worship of the Memphite kingdoms of the North. 
 But the fundamental idea of the death and rising to judg¬ 
 ment of the Osirian Saviour was not eradicated by the innova¬ 
 tions, and the written ritual of the funeral ceremonies, common 
 to the people of the third dynasty, was respected and appre¬ 
 ciated by the Theban sovereigns. The Southern conquerors 
 show an energy and vitality both in politics and religion, which 
 considering the deserts and wastes on the borders of the 
 
Egyptian Architecture. 
 
 21 
 
 Upper Nile from whence they came, is to us quite inexplicable 
 It may be, that the fierce Arab crossed in hordes or in 
 sufficiently large bodies, the Straits of Babelmandeb, and 
 influencing the savage tribes of Ethiopia with a desire of con¬ 
 quest, pressed down the Nile, and occupied the region below 
 the second cataract, gradually extending their government to 
 the shores of the Mediterranean. With the extension of 
 their power, they also acquired the civilization! of the land, 
 and became in religion and habits Egyptians. 
 
 To some extent, also, the tribes of warriors who had 
 invaded Egypt by way of Syria and the isthmus, must have 
 modified the character of the old Egyptian Eace in the 
 Delta, and formed along with the Sun-worshippers of the 
 South, a new nation, which at the advent of the nineteenth 
 dynasty was in the manhood of its existence,—strong, 
 vigorous, and intellectual. This people had become united 
 at the commencement of the eighteenth dynasty, and had 
 expelled the aliens of Lower Egypt by force of arms. This 
 is the epoch, probably, about 1,700 b.c., when the Etruscan 
 and Grecian colonies left Egypt, to carry to Europe a religion 
 and a civilization unknown to the Cimbrians of Northern 
 Italy or the Pelasgians of the East. The remains of this 
 civilization still exist in Greece and Tuscany, and the peculiar 
 architecture of old Etruria, and the cyclopian remains of the 
 vast buildings of pre-historic Greece, can only be explained 
 by an immigration from Egypt. The writer accidentally dis¬ 
 covered, in looking over a number of very beautiful drawings 
 of the ruins of pre-historic Greece, more than one resemblance 
 to the peculiarities of the buildings of the Middle Empire, 
 but more notably the reproduction of the roll moulding at 
 the corners of towers and angles of walls, and also the sloping 
 jambs and ponderous lintels of the gateways. The most 
 recent investigation of the old Etruscan tombs points to an 
 Egyptian origin, by a sustained similarity of form and orna¬ 
 ment, modified to the exigencies by which the immigrants 
 were surrounded. 
 
 From this agglomeration of invasion and conquest, and 
 the modification which the march of Time invariably causes 
 in the life and habits of a nation, we have, at the opening of 
 the Middle Empire, a new people with an old religion, some- 
 
22 
 
 Egyptian Architecture . 
 
 what more ritualized and mystic, and a disposition both by 
 brilliant feats of war, and powerful architectural display, to 
 immortalize their name with the greatest of their times. 
 Surpassing indeed all contemporaneous peoples in the art of 
 building, they have left their great monumental efforts, a 
 wonder even to the architects of this age. Although in 
 stature and physical development far inferior to the nations 
 who ultimately subjected them, yet in daring design and 
 capability of execution, in all architectural aims, they have 
 shown an undoubted superiority and originality. The great 
 interest, indeed, which is felt in their architecture, is because 
 of its originality, and its great contrast to the efforts of modern 
 times. It defies competition in its vastness, it is paramount 
 in its display of carving, and the temple of Karnak, as it was 
 finished by Rameses //., stands unrivalled among the works 
 of men for lithic grandeur and architectural effect. The 
 solemn mass of the western gateway of the great Hall of 
 Eethos /., combines all the characteristics of power and ex¬ 
 pression, even in its mutilated state, that could be designed, 
 as the entrance to the chief temple of Egypt. From these 
 evidences of grandeur of conception and power of execution, 
 we may know what manner of men they were who lived, 
 toiled, and died on the banks of the Nile, more than three 
 thousand years ago. When architecture again appears in a 
 fresh and living state in Egypt, another thousand years has 
 passed, and we find ourselves in the last Period of building 
 
 activity and political existence of the successors of Mena. 
 
 % 
 
 Third Period. 
 
 From the year 330 b.c. until the conquest of Egypt by the 
 Arabs at the close of the seventh century a.d., the dominating 
 power was Grecian, and latterly Roman-Grecian. The conquest 
 of the world by Alexander, left Egypt without a native monarch, 
 and conferred upon it the government of a family, whose 
 earliest kings persevered in the preservation of the distinct 
 nationality and religion of the people. The existing temples 
 were repaired and beautified, new shrines were established, 
 and where the religious buildings were decayed beyond pre¬ 
 servation, they were thrown down, and a new and more 
 
PTOLEMAIC TEMPLE AT EDFOU. 
 

 <►** 
 
 
 m LIBRAhf 
 OF M 
 
 UWlVEhiiTt OF ILUHulS 
 
Egyptian Architecture . 
 
 23 
 
 florid style of architecture originated. Immense size was 
 disregarded, and was replaced with more elegance of outline 
 and details. Still, however, the solemn Pylon and the tall 
 obelisks ornamented the intrance to the new temples, hut the 
 interior arrangement was altered, by using fewer detached 
 columns, and appropriating the innermost space more com¬ 
 pletely to the service of the priesthood. The temple at 
 Dendera is an example of an old shrine, cased in this period 
 with a well-finished outside wall, and having the addition 
 made of a pillared fore-court. The columns of this court 
 were ornamented by a peculiar capital, said to be a repre¬ 
 sentation of the head of the Goddess Isis. This human¬ 
 headed capital was a reproduction of a style of which we 
 have one or tw T o examples in the Middle Empire. The taste 
 of this design is questionable, and in fact this capital has not 
 recommended itself to Egyptian architects at any time. 
 Taken, however, as a whole, this building is a good specimen 
 of Ptolemaic architecture,*-although far from being the best 
 of the age. The distinctive features with - which it contrasts 
 with the temples of the preceding Period, are in the arrange¬ 
 ment of the interior into shrines and chambers, and in the 
 exceeding beauty of its minute carvings. The true Egyptian 
 coved cornice is fully developed, and forms an unbroken 
 ornament round the building. The winged globe or disc is 
 also carved larger and bolder, and is oftener repeated. Both 
 within and without, the whole building is covered with 
 hieroglyphics, and representations of Gods and Goddesses, 
 and Kings and Queens, like in some respects, but much 
 inferior in design, to the warlike and king-like carvings of the 
 nineteenth dynasty. The doorways of the shrines are, how¬ 
 ever, extremely elegant in proportion, and are decorated 
 with a most minute series of hieroglyphics on each side. The 
 architectural relief of the whole design is exceedingly simple 
 for an Egyptian building, and although the characteristics are 
 in great contrast, so far as form and outline may be com¬ 
 pared with the Theban temples, yet it is difficult to find 
 anything in the details, that were not common to the older 
 era. This is the more surprising, when we consider that 
 this building, as it now exists, was only completed by the 
 Csesars, and was principally ornamented in the age of 
 
24 : 
 
 Egyptian Architecture . 
 
 Cleopatra. We can only explain this absence of foreign 
 influence in the design of this temple, by supposing that the 
 Egyptian architects found nothing in the styles of Greece or 
 Rome worth imitating, or that their conquerors were satisfied 
 that they could not add to the dignity and suitability of 
 the native designs. 
 
 The other best examples of this age are at Edfou and 
 Philae. The temple at Edfou is in complete preservation, ex¬ 
 cept where the columns and the capitals have been injured by 
 fire. We cannot give the date when the temples of Upper 
 Egypt were subjected to a conflagration, apparently not 
 meant to destroy, but rather to deface and render them unfit 
 for worship. At Edfou the spoilers have succeeded in bar¬ 
 barously mutilating the finest cloistered court in Egypt, if not 
 in the world, by systematically applying fire to each column 
 round the court. In the intense heat which surged round the 
 columns, the huge stones split and splintered on every side, 
 but the effect was most disastrous round the capitals, which 
 were left completely disfigured. 
 
 The worship of the people had no doubt altered in charac¬ 
 ter, for the design of the temples of the Ptolemaic times was 
 more adapted to concealed ritualism and symbolism, than the 
 great open halls of the nineteenth dynasty. Into many of 
 the chambers no light entered except from the open door, and 
 the flat heavy roof shut out the air and sunlight most effect¬ 
 ually. Yet, in the darkest room, not a foot of space was left 
 without hieroglyphics, and these executed as carefully as if 
 constantly under scrutiny. Probably the “ dim religious 
 light ” required was not the subdued sun ray, but the feeble 
 flicker of the oil lamp. To the Egyptian architect, however, 
 it mattered not under what light his carvings were to be seen, 
 they must be carefully finished, even as in many cases where 
 no human eye should see them for thousands of years. This 
 conscientiousness and faithfulness in details, heightens the 
 admiration we have for this old architecture. It seems speci¬ 
 ally built and finished for the inspection of critics of a distant 
 age, as if the great Pyramids of Gizeh, even when Edfou 
 was founded, of hoary antiquity, were ever before their eyes 
 resplendent in form, in colour, and in workmanship. 
 
 The original ground-plan of Edfou and elevation is exactly 
 
Egyptian Architecture. 
 
 25 
 
 similar to Dendera, except that in the former building the 
 beautiful flower and leaf capitals are used instead of the 
 human or Isis heads of Dendera. The pylons were placed 
 at about equal distances from the front of both temples, but 
 whereas at Dendera the space between the pylon and the 
 temple was enclosed by a low, unburnt-brick wall, the same 
 space at Edfou was occupied by a cloistered court, the outer 
 wall of which ran right round the original building and be¬ 
 yond it, until it joined the pylon in front. The cloisters were 
 formed by a colonnade of thirty-six pillars, with capitals of the 
 finest kind of the period, the walls, pillars, and roof being as 
 usual, completely covered with hieroglyphics. There is no 
 difficulty in detecting the date of the cloister, although there 
 is no break in the harmony of the style. The pylon looks 
 older than either the original or the addition, and probably 
 belongs to a more ancient foundation. In proportion, it is 
 perhaps the most perfect in Egypt, and the entrance has all 
 the beauty of the Ptolemaic gateways. 
 
 The most striking advance in architecture at Edfou, com¬ 
 pared with the Second Period of the art, is the enrichment of 
 the capitals. Were we not acquainted with the prototypes, 
 we might suppose that Grecian influence had created a taste 
 for a style resembling the Corinthian. The bell-shaped capi¬ 
 tals of Luxor, were only through centuries arriving at per¬ 
 fection, and the native architects in no case copied their leafage 
 from Greece. Supposing, however, that the Corinthian 
 order, or Ionic order, had been employed at Edfou, it could 
 not have been more satisfactory than the mixed capitals we 
 find there. There is at least four striking variations of leaf¬ 
 age, and all are beautiful. On the six columns in front of the 
 pronaos, there are three variations only, the two central, the 
 second and fifth, and the first and sixth being respectively 
 alike. To an Egyptian this variation appeared to be har¬ 
 monious, to a Greek it would have been an abomination. In 
 Christian pointed architecture, the capitals of the pillars did 
 not require to be of one pattern, as in no case did their effect 
 dominate the character of the buildings. In Ptolemaic ar¬ 
 chitecture, the difference was not greater, but a Grecian 
 temple was entirely subordinated to one order, the difference 
 in the three orders in use being so striking that a mixture 
 
 D 
 
26 
 
 Egyptian Architecture. 
 
 would have been unintelligible. At Edfou we have a most 
 harmonious variation of beautiful patterns, the whole having 
 a most satisfactory effect. The abacus, however, is smaller 
 than in the old style, and is quite unnoticed, unless the ob¬ 
 server is standing at some distance from the column. At the 
 proper distance, however, it is found to be of considerable 
 use, in taking the weight of the frieze and cornice off the 
 lily-leafed capitals. The frieze itself is rather shallow, and 
 is bound round by the usual enriched roll moulding. The 
 cornice is sufficiently curved, and bold enough for the mass 
 which it overhangs. Both freize and cornice are finely en¬ 
 riched with hieroglyphics. 
 
 On the flat roof of Dendera, and presumably on other 
 temples erected in this Period, there were upper chambers, and 
 one or more chapels intended for peculiar ceremonies at cer¬ 
 tain seasons. There are no upper chambers now standing at 
 Edfou, but it is probable that chapels for similar ceremonies 
 had existed, as the access to the roof is very similar in both 
 buildings. The flat stones employed as roofs were mostly of 
 enormous size. One of a number which the writer measured 
 was 18 feet long, 5 feet broad, and 2 feet thick. This prim¬ 
 eval kind of roofing was never improved upon during the 
 long life of Egyptian Architecture, a simplicity of construction 
 that appears to have been shared by the Greek architects in 
 their best examples of temple building. One peculiarity at 
 Edfou is a solid stone hollowed out like a watchman’s box, 
 but having an inclined roof. This stone, which is of a greyish 
 granite, is supposed to have been the shrine of the presiding 
 deity, but it has not been found in a similar position in any 
 other Egyptian temple. No trace of an obelisk has been left, 
 although they were probably erected when the temple was 
 completed. The long approach, lined with ram-headed or 
 human-headed sphinxes, was never attempted in this age ; 
 and although in many respects very unlike a modern cathedral, 
 yet there can be no doubt that this style of temple assists in 
 bridging over the long intervening period, between the gigan¬ 
 tic buildings of the Middle Empire and the great Christian 
 churches of the West. 
 
 There are other two temples of this Period, the remains of 
 which are very much alike, but are probably later in design 
 
Egyptian Architecture. 27 
 
 than Edfou. One at Esne, is occupied as a village, and it is 
 only possible to see the pronaos to advantage. The fa£ade is 
 nearly a copy of Edfou, but there is neither cloisters, pylon, 
 nor obelisk remaining. The old surrounding is raised with 
 debris, fully twenty feet higher than the old level, but enough 
 is seen to convince the spectator of the former magnificence 
 of the building. The columns of the pronaos are finished in 
 the very best style of Ptolemaic art. Tne frieze is deeper, 
 and the cornice rather bolder than the example at Elfou; an 
 advance in the right direction. The capitals of the columns 
 are minutely and elegantly finished, and the hieroglyphics and 
 representations of Kings and Deities are the very best of the 
 period. The pronaos is about the same breadth as the Edfou 
 temple, but it is deeper, having twenty-four columns, or four 
 in depth, while the latter has only eighteen columns in the 
 pronaos, or three in depth. Judgingfrom the extent of this 
 pronaos, the Esne temple would have been the largest, and, on 
 the whole, more sumptuously finished. It has, however, been 
 more roughly handled than Edfou, and its ancient grandeur 
 can only be imagined from the style of the parts that remain. 
 
 The other similar temple is at Kom Ombos, a small village, 
 about thirty miles below Philae. It is even more ruined than 
 Esne, as no part of it is entire, but what is standing is quite a 
 counterpart of Edfou in plan, except that the arrangement in 
 front of the fa£ade is quite irregular, and has nothing to com¬ 
 pare with the exquisite colonnade round the fore-court of the 
 latter temple. There were two different shrines here, two 
 distinct sets of pylons, and, consequently, two entrances. 
 Another older and smaller temple stood between the pylons, 
 but nothing now is visible except the foundations, and even 
 these are dropping into the Nile. Probably in a few years 
 the whole ruins of Kom Ombos will disappear, as the river 
 at this point runs deep and rapid, and is sweeping every year 
 closer to the ruins. This Ptolemaic temple was finished in the 
 style of Esne, except that the frieze and cornice are still 
 deeper, and have reached the limit compatible with the 
 simplicity of relief; the roll moulding alone being allowed by 
 the architect to break the level between the top of the capital 
 and the carved cornice. The frieze had reached its greatest 
 development for this style of building, and the next century 
 
28 
 
 Egyptian Architecture. 
 
 produces a quite new arrangement. The columns and capi¬ 
 tals are of the same patterns, and those with the usual hiero¬ 
 glyphics are very finely finished. With one exception, we 
 think this temple to have been the last erected in the Ptole¬ 
 maic style in Egypt, and this one exception is found in the 
 
 Island of Philae, immediatelv above the first cataract. 
 
 7 _ % 
 
 The Island of Philae is rather picturesquely situated, and 
 has a tinge of the romantic about it, on account of a few 
 palm trees, and the river being in the immediate neighbour¬ 
 hood. The large temple was erected over eight hundred to 
 a thousand years. It was originally a small building, and 
 one of a group, which may have been commenced as early as 
 the eighteenth dynasty. The Island is small, probably about 
 half-a-mile in length, and half as broad at its greatest breadth. 
 It was the residence of a Governor in the time of the Romans, 
 and at the lower end of the island the remains of his house, 
 and a landing-place attached, are quite distinct. 
 
 The building called Pharaoh’s Bed is in the north-east end 
 of the Island, and is not only of late age, but we should 
 think of the very latest. The purpose to which it was ap¬ 
 plied is quite unknown, as the customary hieroglyphics are 
 here absent. The well-known symbols of the winged globe 
 above the entrance, are the only carved signs on the whole 
 edifice, and they are not distinctive, being found on both 
 tomb and temple elsewhere. It has never been roofed, and 
 is an open space inside, about 60 feet by 40. The elevation is 
 very pleasing ; the stone is quite fresh and light in colour, as 
 if recently quarried. The erection is formed of fourteen 
 columns, with capitals of the very latest style, and of the 
 finest execution. The stone screen or dado wall is built all 
 round, leaving only the usual entrances at each end. This 
 dado wall is built of rough blocks, and is only in part smoothed 
 down and polished, thus accidently showing that it was cus¬ 
 tomary, at that and probably in former eras, to build with 
 unhewn stone, finished smoothly on bed only, but with the 
 exposed surfaces rough and unhewn. Probably building and 
 carving were two distinct trades, and performed by different 
 workmen. 
 
 The peculiarity of this building architecturally is, that 
 above the capitals, the abacus is formed of four blocks, thus 
 
Egyptian Architecture . 
 
 29 
 
 making a short, square, unornamented column above the capi¬ 
 tal, upon which a frieze of moderate depth is surmounted by 
 the usual coved cornice. The open spaces formed above the 
 capitals are like apertures for lighting the interior, but this 
 building having no roof, did not require lighting in this man¬ 
 ner. Had the architect made the square piers above the 
 capitals, about four feet higher, the whole would have repre¬ 
 sented a double temple, one above the other. It is quite 
 evident that the Ptolemaic style is here declining, in fact, has 
 run to seed. No improvement appeared to be possible, and 
 we have reason for congratulation that this building was the 
 last of its race. 
 
 During the long domination of Egyptian power and in¬ 
 fluence over the land now called Nubia, extending for four or 
 five hundred miles due south, a number of temples had been 
 erected, of various styles but all simpler and smaller than 
 their prototypes in the Thebaid. During the time of the 
 Ptolemies, a considerable population must have existed be¬ 
 tween the first and second cataracts. The civilization of 
 Egypt had subdued the roving tribes along the Nile, and 
 formed a barrier against the restless Ethiopic power, which 
 was ever threatening conquest and plunder. For a century 
 the Ethiopian power held Egypt in bondage, but had again 
 retired south, two or three generations before Cambyses ra¬ 
 vaged the country. They had carried far beyond the second 
 cataract the religion of Amun-Ra and Osiris, and attempted in 
 their southern homes to rival the Pyramids of Gizeh and 
 the temples of Thebes. The ruins of those imitations are 
 still extant, but are without architectural value, and need not 
 detain us. Rameses II. had, however, been busy near the 
 second cataract, and his rock-cut temples are the wonder of 
 the age. The Ptolemies did not neglect this portion of their 
 conquests, and during the three hundred years which their 
 dynasty survived, the old temples were repaired, and others 
 were built in the latest style of the period. These temples, 
 are, however, small, and claim no distinction in construction 
 from those we have just described. 
 
 The temple of Philse was destined to be the very last of 
 the Ptolemaic, and of old Egyptian buildings. The Chris¬ 
 tians smote without mercy both the Osirian form of faith and 
 
30 
 
 Egypti'an A rchitecture. 
 
 the shrines of the old Saviour God and Ainun-Ra. While 
 the new religion was triumphant at Alexandria, the priests of 
 the old faith were erecting a cloistered fore-court before the 
 outer pylon of the temple at Philse, which they were never 
 allowed to complete. After a lapse of fourteen hundred 
 years, it still stands in the unfinished state in which Christi¬ 
 anity found it, but apparently so recently the scene of the 
 mason’s activity, that at first sight it would appear to be the 
 work of yesterday. This fore-court was on the plan of the 
 Edfou type, but placed outside t ie pylon—irregular in shape 
 and very inferior in execution. The river, which bounded it 
 on the south, gave it a very pleasing termination, and in some 
 measure rendered the inferior architecture less noticeable. 
 
 To the north, the temple itself stretched for two or three 
 hundred feet in the most erratic manner, without regularity 
 of ground-plan, or of elevation. A careful investigation re¬ 
 veals three, if not four, separate buidlings, which had either 
 been erected or beautified by the Ptolemies, and united by 
 rather a patchy architecture to form one shrine. The oldest 
 part, to the north, was built apparently in the age preceding 
 the Ptolemaic, and had the usual shrine and chambers, with 
 a pronaos and pylon of limited dimensions. Under the later 
 Ptolemies, another pylon was built about one hundred feet in 
 advance of the first, broad enough to connect other two build¬ 
 ings, which were in front of the old temple, but separated by 
 an irregular court, about sixty feet wide. This court had a 
 colonnade on two sides, of fair construction, but inferior in 
 regularity and beauty to Edfou. The building to the left, 
 inside the entrance of the outer pylon, was a separate temple, 
 and had a separate entrance through the pylon, the only 
 known example of an Egyptian pylon having more than one 
 gateway. An abundance of hieroglyphics, both within and 
 without the walls, testify to the usual patient skill of the 
 carver, but compared with the designs on the great Theban 
 temples, they are tame, and almost rude. On the roof of the 
 older part of the temple, a small, isolated chamber has been 
 built, called the Chapel of Osiris, on one of the walls of which 
 is carved the death and resurrection of Osiris, certainly a very 
 mysterious piece of work, when we learn that it was executed 
 in the third century b.c. 
 
Egyptian Architecture. 
 
 31 
 
 x\s an example of architecture of the Ptolemaic age. the 
 temple of Philse is defective, more especially when contrasted 
 with the higher finish and regularity of Esne and Edfou. 
 The redeeming point, however, is its romantic situation, which 
 cannot fail to make a visit interesting. Its unfinished cloisters 
 may make the visit instructive. From the general inferiority 
 of the style, and carelessness in detail, we are warranted in 
 supposing that it was well that Egyptian architecture came to 
 this sudden end. 
 
 Except in a few isolated cases, the Egyptian Christians 
 built nothing, but in the most barbarous manner mutilated 
 the temples, whether old or new, to satisfy the exigencies 
 of the new worship. No pen can describe the ruin that 
 overtook the grandest buildings in Egypt during the 
 Christian domination, a havoc which was only equalled by 
 the Arabs, when they stripped the Pyramids and tombs to 
 build Cairo. 
 
 The last distinctive phase of Ptolemaic art, is the gateways 
 which were erected either in older pylons, or separately, at 
 some distance in front. Three of these were erected at dif¬ 
 ferent approaches to the great temple of Ivarnak, and are all 
 beautiful in proportion, and elegantly sculptured. Their 
 dimensions weie imposing, and although there were neither 
 columns nor pilasters employed in their construction, the ar¬ 
 chitects succeeded in so harmonizing the gateway in height 
 and breadth, that they surpass in taste and skill the best 
 triumphal arches of the Romans; the only class of buildings 
 which can compare with them. The fine example built under 
 Ptoiemy Euergetes , is one of the most elegant. It was 
 placed before the outer pylon of the temple of Klions, on 
 the road from Luxor to Karnak. Probably when it was 
 erected, it would terminate the vista of a long line of impos¬ 
 ing buildings and residences, forming one of the principal 
 streets of Thebes. 
 
 We have thus sketched the youth, full vigour, and sudden 
 decay of the greatest architectural remains in the world. The 
 chronology embraces at least 4,000 years, commencing with 
 the old Pyramid at Sakkarra, and ending with the unfinished 
 colonnade at Philse. Many examples have been omitted, and 
 many that we have mentioned merit a much more detailed 
 
32 
 
 Egyptian Architecture. 
 
 description than a hurried visit was adequate to give. We 
 cannot, however, leave the sublet of Egyptian Architecture 
 without again alluding to u , conscientious work of the 
 Egyptian mason. A great deal of the work is said to have 
 been done by slave labour, or by prisoners of war. The 
 buildings themselves do not shew any traces of th ; s, but on 
 the contrary, reveal conclusively that they were ( rected by 
 skilled tradesmen, who had the highest delight in tneir work. 
 If the mere haulage of material was performed by enforced 
 labour, the builder himself, and all above him, wer< possessed 
 with a love of their work, passing anything we car find else¬ 
 where. In freestone, limestone, and granite, the Egyptian 
 was equally at home. We can hardly guess a the tools, 
 we are equally ignorant of the mechanical appliances, which 
 the builders of the great Hypostyle Hall at Kara dv had at 
 their command, vet we know that in a few vears, rresumablv 
 from twelve to fifteen, they erected the most stupendous 
 pillared court ever known, a magnificent appendage to a 
 temple already old and stately. For precision of workman¬ 
 ship, for delicacy of jointing, and for surface finish, they 
 are without superiors. In all these buildings the carpenter 
 had no part. No wood-work or metal was allowed to mix with 
 the honest mason-work. The eternal character of dieir work 
 was kept steadily before them, and so successfully, that after 
 thousands of years have elapsed, and through fire and barbar¬ 
 ous mutilation, and all the vicissitudes of conquest and revo¬ 
 lution, we can almost see their work as it was finished, bearing 
 the stamp of honest labour and intellectual design. To us, 
 who come from a different climate, and who liv r e in this 
 nineteenth century, these evidences of the grandeur of mind 
 of thirtv or forty centuries back, are amazing and overwhelm- 
 ing. The Coliseum at Rome, the great cathedrals of Europe, 
 the finest Temples of the Ancient World, are dwarfed in 
 comparison with the Pyramid of Cheops, or the Temple of 
 Karnak; and we close this paper with the most reverential 
 respect for those great and daring men who so long ago lived, 
 worked, and died on the Banks of the Nile. 
 
 FINIS. 
 
four GENII- 
 
 the great assize 
 
INDEX. 
 
 Aaiimes I., 167. 
 
 Abu-Simnel, 149. 
 
 Abydus, 20, 179. 
 
 Alexandria, 6, 235. 
 
 Amenoph III., 27, 146. 
 
 - as Son of God, 147. 
 
 Ammonius Sacchus, 249. 
 
 Amulets, 100. 
 
 Anaxagoras, 244. 
 
 Antef, Inscription, 176. 
 
 Apis Worship. 15. 
 
 Apollonius of Tyana, 245. 
 Apostacies, Religious, 157. 
 Apparitions. 113. 
 
 Apuleius, 124, 248. 
 
 Arch of Titus, 279. 
 
 Aries, First point of, 70. 
 
 Arius, 92. 
 
 Astrologers, 166. 
 
 Astro-Masonry, 270. 
 
 Ata, Tomb of, 143. 
 
 Beka, Statue of, 139. 
 
 Beni-Hassan, tombs, 16, 94. 
 Berenike, Princess, 151. 
 
 Bible, 227, 256, 264, 272. 
 
 - Egyptian, 229. 
 
 Bishops, Christian, 128, 253. 
 
 Book of the Dead, 117, 215. 
 
 - Lower Hemisphere, 231. 
 
 - Magic, 120. 
 
 - Respirations, 117. 
 
 Canon, Ecclesiastical, 256. 
 
 Canopus, Decree of, 151. 
 Chrishna-Christus, 236, 239, 280. 
 Christian Architecture, 235. 
 
 - Beliefs, 240. 
 
 -Fathers, List of, 255. 
 
 Chronology, Defective, 79, 289. 
 Clement, 162, 255. 
 
 Conspiracy, Case of, 105. 
 
 Copts, 2. 
 
 Cross of Christ, 272. 
 
 Dayren-Nakhi., Temple, 19. 
 
 Delta, 6. 
 
 Destruction of Mankind, 111. 
 
 Divine Star, 181. 
 
 -Family, 198. 
 
 Dream of Ra-ba-ka, 116. 
 
 -Thothmes IV., 114. 
 
 -Usertesen, 113. 
 
 Egypt, River of, 9. 
 
 Elephantine, Island of, 41. 
 
 Epistles, Apostolic, 257. 
 
 - Roman Empeiors’, 260. 
 
 Ethiopia, Kings of, 237, 238. 
 
 -Inscriptions, 239. 
 
 Eutropius, 252. 
 
 Evil Eye, 98. 
 
 Faith, The Egyptian, 217. 
 
 Festivals, 209, 224. 
 
 Freemasonry, 273. 
 
 Funeral usages, 231. 
 
 -cortege, 232. 
 
 Gebel Mountain, 41. 
 
 Genii, The four, 197. 
 
 Ghost Story, 24. 
 
 Gifts to Temples, 178. 
 
 Gnostic Gems, 102. 
 
 Hades, 221. 
 
 Hall of Two Truths, 221. 
 
 Hatasu, Queen. 145. 
 
 Her-Hor, The Priest-King, 29, 183. 
 Hermetic Philosophy, 213. 
 
 Herodotus, 161. 
 
 Hierarchy, Christian, 165. 
 
 Hierocles, 253. 
 
 Hierophants, Egyptian, 159, 171, 178, 
 193. 
 
 Holy Water, 235. 
 
 Horus, Birth of, 211. 
 
 Hyksoes, Shepherd Kings, 25, 83. 
 
 Hymn to Ammon-Ra, 118. 
 
 Iamblicus, 251. 
 
 Ignatius, 257. 
 
 Irenaeus, 261. 
 
 Iritsen, Stela of, 104. 
 
 Isi-oer, Inscription, 140. 
 
 Isis, the God-Mother, 199. 
 
 -Refrain of, 204. 
 
 -and Nepthys, 203. 
 
 Israelites, 276. 
 
 Jesus, Letter concerning, 254. 
 Jerusalem, 265, 278. 
 
 Jews, 279. 
 
 Josephus, 266. 
 
 -Fraudulent copies of, 263, 267. 
 
 Judgment Seat, 201. 
 
 -Scenes, 202. 
 
 Justin Martyr, 259. 
 
 Karnak, Temple, 28. 
 
 Khons, Temple of, 29. 
 
 Khufu-Ankh, Pyramid of, 87. 
 
 Kings, List of, 73. 
 
 - Mummies, measurements, 30. 
 
 Kobt, 25. 
 
 i 
 
 Library, Alexandrian, 181. 
 
 List of Popes, 262. 
 
 -Kings, 73. 
 
 Literature, Egyptian, 181. 
 
 Luxor, 24. 
 
 Mahdi, The, 290. 
 
 Magic, Black and White, 107. 
 
 -Books, 120. 
 
Index, 
 
 Masonic Orders, 176. 
 
 Memphis, 11, 25. 
 
 Menka-Ra, Coffin of, 49. 
 
 Messiahs, 273. 
 
 Metamorphosis, 219. 
 
 Monumental Inscriptions, 171, 188. 
 Mother-Gods, 187, 272. 
 
 Mysteries, 121. 
 
 -Eleusinian, 243. 
 
 Mystics, 104. 
 
 Neo-Platonists, 243, 268. 
 
 New Year Carol, 205. 
 
 Nile, River, 194. 
 
 Nubia, 10. 
 
 Obelisk, Heliopolis, 8. 
 
 Orientation, 226, 
 
 Origen, 129, 264. 
 
 Origin of Christian Religion, 233. 
 
 -the British Race, 233. 
 
 Osirianism, 189. 
 
 Osiris, Creator of the Earth, 34, 184. 
 
 - Chapel of, 185. 
 
 — Death of, 189. 
 
 - House of, 224. 
 
 - Myth of, 190. 
 
 -Isis, and Horus, 43, 160, 199. 
 
 Pagan Philosophy, 253. 
 
 Papias, 259. 
 
 Papyri, Ancient, 228. 
 
 Pentaur, the Poet, 29. 
 
 Phallicism, 290. 
 
 Pliilae, Island of, 43. 
 
 Philosophy, 163. 
 
 Plato, 244. 
 
 Platonic Philosophers, 243. 
 
 Pliny, 266. 
 
 Plotinus, 249. 
 
 Plutarch, 195, 245. 
 
 Popes, List of, 253. 
 
 Porphyrius, 251. 
 
 Priests of Pyramids, 143. 
 
 Priestcraft, 155. 
 
 Priesthood, Egyptian, 157-158. 
 Priest-Kings, 181. 
 
 Prince of Servia, Murder of, 109. 
 
 Princess, The possessed, 135. 
 
 Prophets, Order of, 164. 
 
 Psametick, King, 237. 
 
 Psychology, 133,141. 
 
 Ptolemies, Kings, 235. 
 
 Pyramids, 45. 
 
 -the Great, 62. 
 
 Pythagoras, 244. 
 
 Quarries, Syene, 41. 
 
 Queen Hatasu, Obelisk, 112. 
 
 .-- Temple of, 41. 
 
 Ram-God, 89. 
 
 Ra-Menka, Coffin of, 47. 
 
 Rameses II., 27, 147, 148. 
 
 -III.,26,33, 138,157,168, 173, 276. 
 
 Religious Symbols, 88. 
 
 Removal of Blocks, 42. 
 
 Roman Persecutions, 254. 
 Ritual, The, 215. 
 
 Sahu, The, 133. 
 
 Sakkara, Pyramids, 11. 
 Scarabei, 103. 
 
 Scribes, 165. 
 
 Seances, 167. 
 
 Sebayda, 19. 
 
 Sen-nefer, Inscription, 143. 
 Septuagint, 236. 
 
 Serapeum, 14. 
 
 Sethi I., 19, 20, 28. 
 
 - Tomb of, 37 
 
 Seven Spirits, 219. 
 
 Sirius, Star of Isis, 93, 169. 
 Song of the Harper, 182. 
 
 Sons of God, 241. 
 
 Soul, The, 220. 
 
 Sphinx, 50. 
 
 Spirit, The Wise, 136. 
 
 -The Instructed, 231. 
 
 Sun-Gods, 197. 
 
 -Worship, 216. 
 
 Symbolism, 169. 
 
 Tel-el-Amarna, 19. 
 
 Temple of Abu-Simnel, 148. 
 
 -Abydus, 20, 188. 
 
 -Dendera, 21. 
 
 - Edfou, 40. 
 
 -Esneh, 40. 
 
 -Goornah, 31. 
 
 -Khons, 29. 
 
 -Medinet-Abou, 33. 
 
 - Philse, 43, 169. 
 
 -Queen Hatasu, 36. 
 
 - Rameseum, 31. 
 
 -- Serapis, 14. 
 
 -Virgin and Child, 23. 
 
 Tertullian, 129, 262. 
 
 I Thebes, 24, 26. 
 
 Theodosius, Edict of, 158. 
 Thoth, The God, 166. 
 
 I Thothmes III., 81. 
 
 Tomb of Bible Pharaoh, 38. 
 
 -Noum-Hotep, 16. 
 
 -Ptah-Hotep, 13. 
 
 -Rameses III., 38. 
 
 -Rameses IV., 38. 
 
 -Sethi I., 37. 
 
 -Sethi II., 38. 
 
 Tombs of Kings, 36. 
 
 Turin Papyrus, 270. 
 
 Twelve Hours, 225. 
 
 Una, Inscription, 17, 176. 
 Unofre, 179. 
 
 Usertesen I., 8, 89, 144. 
 
 Virgin and Child, 200. 
 
 Weighing in Balance, 223. 
 
 Zodiacs, 268. 
 
 Zodiac at Dendera, 93, 269. 
 i Zodiacal Signs, 193.