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EGYPTIAN RELIGION
and Its Correlation to Judaism and Christianity
Copyright ©1997 by Soror I.D.D.
Introduction
Ancient Egypt had a formative influence on the ancient world through its
stability and links with the remote past, and Egypt's reputation for secret
wisdom was due to the peculiar geographical and climate features of the country.
The Nile River Valley and the Nile Delta comprised approximately 12,000 square
miles of fertile land, the villages and towns of which were situated along its
length. The Mediterranean Sea lay to the north, vast deserts to the east and
west and dense jungle to the south, making unsuspected invasion near impossible,
and its virtual isolation allowed Egyptian civilization to develop unthreatened
by its neighbors. Because of this, the ancient Egyptian culture was very static,
and it existed virtually unchanged for millennia, its origins going back beyond
3000 B.C.E.Much of the knowledge concerning ancient Egypt is based on complex
rituals related to death and the afterlife. Since Egyptian civilization was a
product in many ways of the natural forces that surrounded it, the people looked
to Nature to explain the unexplainable. The three main elements of the Egyptian
religion were:
1. A solar monotheism--one god as the creator of the universe who manifested his
power in the sun and its operations.
2. A belief in the regenerative power of nature which expressed itself in the
adoration of ithyphallic gods, fertile goddesses and a series of animal and
vegetation deities.
3. A perception of anthropomorphic divinity, the life of whom existed in this
world and in the world beyond.
Perceptions of God
The Egyptian word for God is NTR or Neter which is illustrated by the hieroglyph
of an axe-head supported by a wooden handle, a strong and formidable weapon in
skilled hands. The use of this sign as an emblem of God is probably very ancient
and based on prehistoric man's belief that God was a mighty and formidable
warrior, which conception they carried through even in their most sophisticated
philosophies. While it is quite possible that the word means "strength" and
"power, " other attributes are "renewal" or "renovation," as if the fundamental
idea of God was one who had the power to perpetually renew itself and was
self-creating. Above all else, the ancient Egyptians believed in one God, who
was self-existent, immortal, eternal, and invisible--the Creator of heaven and
earth. Their principal religious theology was based upon this belief and no
matter how far back we trace its history, there is no time when this belief was
not predominant. If examined closely, the gods are found to be nothing more than
forms, manifestations, phases or attributes of the god Ra who was, in turn, the
outward manifestation or symbol of the One God of whom it was not their custom
to address.
The Gods of Egypt/Religious Concepts
The word Neturu means "gods" and refers to beings which in some way partake of
the nature or character of God. They were referred to as intermediaries between
God and man, and the word has also been translated as "Those who from Heaven to
Earth came." They are spoken of in the Bible as the Anakim, and in Chapter 6 of
Genesis they are also called Nephilim, which in Hebrew means the same thing,
"Those who have come down from the Heavens to Earth." Close examination of the
following gods will give the reader an adequate conception of the Egyptian
attitude regarding the multifaceted aspects of God and the religious concepts at
the heart of the Egyptian Religion:
Nu
Nu was the "father of the gods" and originator of the "great company of gods".
He was the primeval watery mass out of which all things came. The creation myth
of the ancient Egyptians began with a vast waste of water called Nu, similar to
the creation story in Genesis where the Spirit of God "hovered over the waters."
According to the writings of the Egyptians, there was a time when neither heaven
nor earth existed, and there was only the boundless primordial water which was
shrouded in thick darkness. The primeval water remained in this condition for a
considerable length of time; however, within it was the origin of all things
that later came into existence. At length, Spirit felt the desire for creative
activity and uttering the Word of Creation, the world sprang forth in the form
depicted in the Mind of Spirit before the Word was ever spoken. This was the
primary act of Creation.
Ra
The next act of Creation was the formation of the egg from which Ra sprang,
within whose shining form was the almighty power of Divine Spirit. Ra thus
became the visible symbol of God, the Creator of the world. Time began when Ra
appeared above the horizon in the form of the Sun, and the life of humanity was
compared to his daily course at a very early date. As far back as the IVth
dynasty, about 2700 BCE, he was regarded as the great god of heaven, King of all
the gods, divine beings and resurrected dead. As Ra was "Father of the Gods," it
was natural that every god should represent some phase of him and that he should
represent every god. This is illustrated by the inscription on the tomb of Seti
I, about 1370 BCE: Praise be unto thee, O Ra …behold thy body is Temu…Praise be
unto thee, O Ra…thy body is Khephera…Praise be unto thee, O Ra…thy body is Shu…Praise
be unto thee, O Ra…thy body is Tefnut…The attempt being made at the time this
hymn was written was to emphasize that every god, whether foreign or native, was
an aspect or form of Ra, the visible emblem of God.
Ra was probably the oldest god worshipped in Egypt, and his name belongs to such
a remote period that its meaning is unknown. He is given credit for creating
heaven and the earth and all its creatures. The station of the resurrected in
heaven was decided by Ra and of all the other gods, only Osiris had the power to
claim protection for his followers. At one time, the Egyptian's greatest hope
was not only to become "God, the son of God," by adoption, but that Ra would
actually become his father. These ideas remained the same from the earliest of
times, and Ra maintained his position as the great head of the companies of the
gods.
Thoth
Thoth was the master of law, both in its physical and moral conceptions, and he
had the knowledge of "divine speech." He was also seen as the inventor of the
arts and sciences, and he was called "Lord of Books" or "Scribe of the Gods" or
"mighty in speech" i.e., his words manifested. In the Book of the Dead, Thoth
held both the tongue and heart of Ra or that is to say that he was the reason
and mental powers of the god and was the means by which Ra's will was translated
into speech. In every legend where Thoth takes a prominent part, it is he who
spoke the word that resulted in the wishes of Ra being carried into effect. He
spoke the words which caused the creation of the heavens and the earth, and he
taught Isis the words which enabled her to restore life to the body of Osiris in
such a way that they could conceive a child. He also gave her the formula which
brought her son, Horus, back to life after he had been stung to death by a
scorpion.
The hymns to Ra, which are found in the Book of the Dead, state that the deities
Thoth and Maat stand on each side of the great god in his boat. They were
believed to take some important part in directing its course and as they were
with Ra when he sprang from the abyss of Nu, their existence was coexistent with
his own. His knowledge of the powers of calculation measured out the heavens and
planned the earth, and his will kept the forces of heaven and earth in
equilibrium. In the later dynastic period, he was called "Lord of Khemennu" who
was self-created and to whom none had given birth, i.e., the heart of Ra came
forth in the form of Thoth. He was therefore seen as self-begotten and
self-produced.
The character of Thoth is a lofty and beautiful conception and is the highest
idea of deity ever fashioned by the Egyptian mind. He was the personification of
the mind of God as the all-pervading, governing and directing power of heaven
and earth and formed the Egyptian belief in the resurrection of the dead in a
spiritual body and the doctrine of everlasting life.
Maat
As the goddess of Judgment, Maat was closely associated with Thoth and Ptah in
the work of creation. She was so closely connected with Thoth that she was often
regarded as the feminine counterpart of the god. Maat stood with Thoth in the
boat of Ra when the Sun god rose above the waters of the abyss of Nu for the
first time. In connection with Ra, she indicated the regularity with which he
rose and set in the sky and the course which he followed daily from east to
west. In her capacity of regulator of the path of the Sun, Maat is said to be
the "daughter of Ra and the "eye of Ra."
The word Maat means "straight rod" which was originally an instrument used to
keep things straight, a guide used by masons, but the word evolved to mean a
rule, law or canon by which the actions of humanity were kept straight and
governed. The Egyptians used the word in a physical and moral sense and it came
to mean "right, truth, genuine, upright, just, etc. The exact equivalent in
English is "God will judge the right" making this goddess the embodiment of
physical and moral law, order and truth. As a moral power, Maat was a great
goddesses and in her dual form as goddess of the South (Thaum-Aesch-Niaeth) and
the North (Auramoouth), she was the lady of the Judgment Hall and the
personification of justice.
Kephera
Khephera was a primordial god and can best be described as the type of matter
which contains within itself the germ of life which is about to spring into a
new existence. He also represented the dead body from which the spiritual body
was about to rise.
Ptah
Ptah was one of the most active of the three great gods who carried out the
commands of Thoth and gave expression in words to the Will of the Creative
Power. He was self created and was a form of the Sun god Ra as the "Opener of
the Day."
Temu
Temu or Atmu, was the "Closer of the Day," just as Ptah was its Opener. In the
story of Creation, he declares that he evolved himself under the form of
Khephera. In hymns, he is said to be the "maker of the gods" or the "creator of
men."
Shu
According to one legend, Shu sprang directly from Temu and according to another,
the goddess Hathor was his mother. Shu made his way between the gods Seb and Nut
and raised up the latter to form the sky. As a power of nature, he typified the
"light" and standing on the top of a staircase at Hermopolis Magna, he raised up
the sky and held it there during each day. To assist him in this work, he placed
a pillar at each of the cardinal points making the "Pillars of Shu" the props of
the sky.
Tefnut
As a power of nature, Tefnut typified moisture or some aspect of the sun's heat.
Her brother, Shu, was the right eye of Temu and she was the left, i.e. Shu
represented an aspect of the Sun, and Tefnut the Moon. The gods Temu, Shu and
Tefnut formed a trinity and in the story of the creation, after describing how
Shu and Tefnut proceeded from himself, Temu says, "Thus from being one god I
became three."
Seb
Seb was called Erpa, the "Hereditary chief" of the gods, and the "father of the
gods." He was originally the god of the earth, but later he became a god of the
dead as representing the earth wherein the deceased was laid. One legend
attributes him with the forming of the primordial egg from which the world came
into being.
Nut
Originally, Nut was the personification of the sky and represented the feminine
principle which was active at the creation of the universe. Seb and Nut existed
in the watery abyss side by side with Shu and Tefnut and later, Seb became the
earth and Nut the sky. These deities were supposed to unite every evening and
remain embraced until the morning light when the god Shu separated them and set
the goddess of the sky upon his four pillars until the evening. Nut was regarded
as the mother of the gods and of all living things.
Osiris
Thoth created the Epact (or the five superadded days) which he added to the 360
days of which the year formerly consisted, and these five days were observed by
the ancient Egyptians as the birthdays of the gods Osiris, Aroueris, Isis,
Typhon (Set) and Nephthys. Osiris was born on the first day and upon his
entrance into the world a voice said, "The lord of all the earth is born."(i)
Although Divine in origin, Osiris was held to be a man who lived and reigned as
a king on earth and applied himself toward the civilization of Egypt. He created
both a body of laws to regulate conduct and instructions in the reverence and
worship of the gods. He traveled the land and inspired people to utilize this
discipline, and this was accomplished not by force but through the strength of
reason.
Originally, the Egyptians considered him a man who had lived, suffered cruel
mutilation and death, and then triumphed over death to attain everlasting life.
He was treacherously murdered by his brother Set and after his death, Isis, by
the use of magical formula, succeeded in raising him to life again. Because of
this, Osiris became a symbol of resurrection and immortality. The ancient
Egyptians believed that what Osiris did, they could also do and what the gods
did for Osiris, they could also do for them. As the gods brought about his
resurrection, so they might also bring about theirs and because of this, they
made him the intercessor, judge, and hope of both the living and the dead. By
the XVIIIth dynasty, he was raised to such an exalted position in heaven that he
became the equal and in certain cases, the superior of Ra and was ascribed the
attributes which belonged only to God. In this manner, Osiris became the source
and origin of the gods and humanity, and the manhood of the god was forgotten.
Even though Osiris was identified with the Nile, Ra and with several other gods,
it was in his aspect as the god of resurrection and everlasting life that he
appealed to the people of Egypt. No matter how far back we trace religious ideas
in Egypt, we never find a time when the belief in the resurrection of Osiris did
not exist. Osiris maintained the highest place in the minds of the Egyptians as
the god/man who was both divine and human and neither foreign invasion nor
religious disturbance succeeded in altering this conception. As early as the
XIIth dynasty (2500 BCE) the worship of this god became almost universal and a
thousand years later, Osiris had become a national god. The attributes of the
great cosmic gods were ascribed to him and he appeared as not only the god and
judge of the dead, but also as the creator of the world. He who was the son of
Ra became the equal of his father and took his place beside him in heaven.
Isis
As a nature goddess, Isis had a place in the boat of the Sun at the creation
where she typified the dawn. Her wanderings in search of her husband's body, the
sorrow which she endured in birthing and raising Horus in the papyrus swamps of
the Delta, and the persecution she suffered at the hands of her husband's
enemies form the subject of many texts in all periods. She had various aspects,
but the one which appealed most to the Egyptians was that of "Divine Mother." In
most stories dealing with Isis, she is depicted as both woman and goddess, just
as the story of Osiris makes that deity both god and man. By reason of her
success in reanimating the body of Osiris by the articulation of magical
formula, Isis was called "Lady of Enchantments" and from a number of passages in
texts of various periods, we learn that she possessed great skill in magic.
Isis is one of the goddesses most mentioned in the hieroglyphic texts. She was
regarded as the female counterpart of Osiris in the dynastic period, and she was
also associated with him in this capacity in the pre-dynastic period. She always
held a position which was entirely different from that of other goddesses and
although it is certain that Egyptian views concerning her varied from time to
time, Isis was the greatest goddess of Egypt. She became so universal that she
even began to be worshipped in different aspects of herself: Isis of Nature,
Isis of the Heavens, Isis the Mother, Isis the Virgin, Isis the Bride, etc. She
was the Divine Mother whose influence and love pervaded all of heaven and earth.
She was the personification of the great feminine, creative power which
conceived and brought forth every living being, from the gods in heaven to man
on earth, and what she brought forth, she protected and cared for. She used her
power graciously and successfully, not only in creating new beings but in
restoring those who were dead. She was the highest type of the faithful, loving
wife and mother, and it was in this capacity that the Egyptian honored and
worshipped her.
Set/Typhon
At a very early period, Set was regarded as the brother and friend of "Horus the
Elder", the Aroueris of the Greeks. He represented the night while Horus
represented the day, and each of these gods performed many offices of a friendly
nature for the dead. However, at a later period, the views of the Egyptians
concerning Set changed and soon after the reign of the kings called "Seti"(
whose names were based upon that of the god), he became the personification of
evil and of all that is terrible in nature.
Set, as a power of nature, was always waging war with Horus the Elder, i.e. the
night did battle with the day for supremacy. Both gods, however sprang from the
same source. When Horus (the son of Isis and Osiris) grew up, he did battle with
Set for Set had murdered his father. In many texts these two originally distinct
fights and two distinctly different Horus gods are confused with each other. The
conquest of Set by Horus in the first conflict illustrated the defeat of the
night by the day, and the defeat of Set in the second conflict seems to have
meant the conquest of life over death, good over evil.
Nephthys
In the earliest times, Nephthys was regarded as the female counterpart of Set
and was regularly associated with him. Nevertheless, she always appears as the
faithful sister and friend of Isis who helped the widow goddess collect the
scattered limbs of Osiris and also assisted them in defeating the wickedness of
her own husband. In the Pyramid Texts, she is a patron to the deceased, and she
maintains that character throughout the Book of the Dead. In the Theban
recension of the Book of the Dead, Nephthys stands behind Osiris when the hearts
of the dead are weighed on the Great Scales. In funeral papyri, she always
accompanied Isis in her ministrations to the dead and helped the deceased
overcome the powers of death and the grave. As a nature goddess, she performed
for the deceased what she did for the gods in primeval times when she fashioned
the "body" of the "Company of Gods." From this she obtained the name Nebkhat or
"Lady of the Body of the Gods."
Like Isis, she had a place in the boat of the Sun at creation, where she
typified the twilight or very early night. Nephthys was the personification of
darkness and of all that belongs to it, and her attributes were of a passive
rather than an active nature. She was the opposite of Isis for Isis symbolized
birth, growth, development and vigor while Nephthys was the symbol of death,
decay, diminution and immobility. Isis represented the part of the world which
was visible and Nephthys the invisible, and they represented respectively the
things which are and the things which are yet to be--the beginning and the end,
birth and death. Although a goddess of death, she was associated with the life
which springs from death.
Horus
Horus, son of Isis and Osiris, like many other forms of the Horus gods,
represented the rising sun which was born daily. There were many aspects of this
god, for in him were all the various Horus gods including Heru, the god of the
heights of heaven, and Aroueris or Horus the Elder. He was the offspring of the
dead man/god Osiris and his lawful successor. He was a god whose aspects
appealed to the Egyptians because he represented renewal--life as opposed to
death, movement as opposed to inactivity. A great number of the attributes which
belonged to the old Horus gods were transferred to the son of Isis and Osiris,
especially when the worship of Osiris was dominant. Horus the Child became the
symbol of new birth and new life--the first hours of the day, the first days of
the month, the first months of the year--everything that was young and vigorous.
In a way, Osiris and Horus were complements to each other. The chief difference
between them was that Osiris represented the past and Horus represented the
present. The form in which Horus appealed most strongly to the Egyptians was
that of the god of light who fought against Set, the god of darkness--the god of
good against the god of evil. When Osiris had attained the position of Ra in the
minds of the Egyptians, Horus represented a divine power who was about to avenge
the cruel murder of his father, and the moral conceptions of right and wrong,
good and evil, truth and falsehood, were applied to the conceptions of light and
darkness--Horus and Set.
In the judgment scene of the Book of the Dead, he leads the deceased into the
presence of Osiris and makes an appeal to his father that the deceased may be
allowed to enjoy the benefits allotted to those who are true and righteous in
judgment. He was believed to assist the dead, even as he had assisted Osiris,
and men and women hoped that he would come to their aid after death and act as a
mediator between the them and the judge of the Underworld. He not only succeeded
to the rank and high esteem of his father but in his aspect of avenger, he
gradually acquired the position of intermediary and intercessor on behalf of
humanity.
Anubis
Anubis was the guard and attendant of Isis and the watcher and guard of the
gods. It was Anubis who presided over the abode of the dead. The jackal was the
symbol of the god, and this fact seems to prove that in primitive times, Anubis
was the god of the dead because jackals were generally seen prowling around
tombs. In the text of Unas, he is associated with the Eye of Horus, and his duty
was to guide the dead through the Underworld on their way to Osiris. In the
Judgment scene, Anubis appeared to act for Osiris with whom he was intimately
connected. It was his duty to examine the beam of the Great Balance and to take
care that it was exactly horizontal. Anubis not only produced the heart of the
deceased for judgment, but also took care that the body which had been committed
to his charge would not be handed over to the "Eater of the Dead." His worship
was very ancient and might be older than the worship of Osiris.
The Effect of Egyptian Thought and Theology on the Ancient Jews
The Jews, having come from Chaldea as a group of nomadic tribes under Abraham,
moved down into Egypt during the time of the great famine, and the duration of
their residence was a period of some 400 years. As a result of this residence,
the religious and philosophical concepts which made up the heart of Egyptian
culture were absorbed and woven into the framework of their belief system. It
may be significant that this period coincides with the rule of a pharaoh named
Akhnaton, who tried to introduce a religious revolution in Egyptian thought and
practice. During his reign, he attempted to replace the traditional Egyptian
gods by a form of monotheism based on the worship of the disc of the Sun. It is
interesting to speculate what interaction may have occurred between the Hebrews
and the court of the pharaoh. It can be questioned whether this Egyptian
monotheistic experience was the result of Jewish influence, as the story of
Joseph implies, or whether it was Akhnaton's religion that played a positive
role in bringing monotheism to the Jews.
The Laws of Moses were to a great extent derived from the laws of ancient Egypt.
The early history of the Jews was influenced by an Egyptian religious
background, not only by their residence within its borders but also under the
guidance of Moses, who was well versed in Egyptian philosophy and theology. Upon
close examination, the ancient doctrines of Egyptian religion can be easily
discerned within the teachings of the Old and New Testaments.
The Act of Creation
The Egyptian story of Creation is nearly identical to the Act of Creation as
told in the Bible. Remembering the descriptions of the gods at the beginning of
this paper, consider the following from The First Book of Moses - Genesis:
And the earth was without form, and void; and darkness was on the face of the
deep. And the Spirit of God was hovering over the face of the waters. Then God
said, "Let there be light and there was light…and God divided the light from the
darkness…God called the light Day and the darkness He called Night…Then God
said, "Let there be a firmament in the midst of the waters…And God called the
firmament Heaven…and God said…and let the dry land appear…And God said, "Let
there be lights in the firmament of the heavens to divide the day from the
night…and it was so.
It can be said that Ra was God the Creator, and the gods which sprang from this
single source were simply different aspects of this single God. Nu was the
primal watery abyss, and Kepherah, Ptah, Temu, Shu, Tefnut, Seb and Nut can be
seen as Ra in the Act of Creation. Isis and Nephthys typified the separation of
the Night from the Day. Thoth was the utterance and projection of the Will and
the Word while Maat was the creation of order out of chaos. In the myths of both
the Egyptians and the Hebrews the Creation came about by the utterance of the
Word. In a hymn to Hapi, god of the Nile, from the XVIIth and XIXth dynasties,
it is said:
God hath made the universe, and He hath created all that therein is…He is the
Creator of the world, and it was He who fashioned it with His hands before there
was any beginning …What His heart conceived came to pass…and when He had spoken
His word came to pass, and it shall endure forever.
The Many Faces of God
The names the Egyptians applied to their gods bear testimony to their
conceptions of God, for these names represented some quality or attribute which
they would have applied to Him. From the appellations by which the gods are
known, in texts from all periods, it is seen that Egyptian concepts of God were
almost identical with those of the Hebrews, Muhammadans and Christians of later
periods. When classified, some of these names can be read as:
"God is One and alone, and none other existeth with Him…the One Who hath made
all things."
"God is life, and through Him only man liveth…He breatheth the breath of life
into his nostrils."
"God is a spirit, a hidden spirit...the Divine Spirit."
"God existed when nothing else existed, and what existeth He created after He
had come into being."
"God is the eternal One...infinite; and endureth for ever and ever...He shall
endure to all eternity."
"God is the hidden being and no man hath known his form...He is a mystery unto
His creatures."
"His name remaineth hidden...His names are innumerable...and none knoweth their
number."
"God is truth, and He liveth by Truth...He resteth upon truth…"
For consideration, the following is presented:
Ra as Almighty God, the Creator, but also the Invisible God (the Sun was only
his symbol).
Thoth as the Mind of God, the Wisdom of God and the Word.
Isis as Aima Elohim, the Great Mother; as Mary, the Mother of God; and also the
Love of God.
Maat as the Truth of God and the Justice of God.
Horus as the God of Battles or the Vengeful God.
Osiris as God Made Manifest in the Mind of Man, the Son of God.
The "Company of Gods" as the God of Hosts.
The Gods Became Angels
The gods of Egypt, like the angels of biblical lore, can be broadly described as
personified powers meditating between the Divine and the human. Even in its
devotion to monotheism, ancient Israel was able to embrace the image of a
council of gods by turning all of them into angels that serve the One God. This
acceptance of a belief in angels was a development made relatively easy because
lesser gods and angels could be referred to as "sons of God." This type of
development naturally led to a kind of monotheism whereby all the many gods and
goddesses would be seen, at least philosophically, as aspects of One God. Later
development in both Judaism and Christianity shows a remarkable growth of
angelic folklore as a result of continuing this ancient practice of absorbing
the gods of polytheistic religions by turning them into angels.
Just as the gods of Egypt represented aspects of Ra, the angels of the Old and
New Testaments likewise represent aspects of God.
Tzaphqiel - Righteousness of GodKhamael - Severity of GodRaphael - Healer of God
Haniel - Glory of GodMichael - Perfection of God Gabriel - Strength of God
Osiris and Christ
As a god/man, Osiris walked the earth, lived the life of man, suffered, died and
rose again to everlasting life. The evolution in the worship of Osiris went from
the idea of the god as the example of a man who had risen from the dead and
attained life everlasting to becoming the cause of the resurrection of the dead
with the power to bestow eternal life upon mortals. He was considered a god made
manifest, god as a man. As the Son of Ra, Osiris took his place next to his
father in heaven. In relation to this, the following is offered:
I Timothy 3:16: God was manifested in the flesh...Received up in glory.
Colossians 1:15: He is the image of the invisible God, the firstborn over all
creation.
Acts 7:55: But he, being full of the Holy Spirit, gazed into heaven and saw the
Glory of God and Jesus standing at the right hand of God.
Mark 14:62: And you will see the Son of Man sitting at the right hand of the
Power...
Luke 22:69: Hereafter, the Son of Man will sit on the right hand of the power of
God.
Through his death and resurrection, Osiris became judge of the dead and the
preparer of the way to heaven. By his intercession, the righteous were born anew
in a spiritual body, thus entering the Kingdom of Osiris, there to reside for
all eternity. However, if Osiris judged the soul to be unrighteous, it was cast
to the "Eater of the Dead" or the Egyptian conception of hell. In relation to
this, consider the following:
John 3:16: For God so loved the world that He gave his only begotten Son that
whoever believes in Him shall not perish but have everlasting life.
John 14:4: And if I go and prepare a place for you, I will come again and
receive you to Myself; that where I am, there you may be also.
John 11:25 I am the resurrection and the life. He who believes in Me though he
may die, he shall live.
Romans 14:9: For to this end Christ died and rose again and lived again, that He
might be Lord of both the dead and the living.
2 Tim 4:4: I charge you therefore before God and the Lord Jesus Christ who will
judge the living and the dead…
Romans 8:34: ...It is Christ who died and furthermore is also risen who is even
the right hand of God who also makes intercession for us.
I Corinthians 15:12 -16: Now if Christ preached that he had been raised from the
dead, how do some among you say that there is no resurrection of the dead?
...For since by man came death, by Man also came the resurrection of the dead.
Luke 12:5 But I will show you whom you should fear: Fear Him who...has power to
cast into hell…
Isis and Mary
Isis, as "Divine Mother," has obvious connections to the Virgin Mary, the loving
mother of Christ, and it is clear that the early Egyptian Christians bestowed
some of the attributes of Isis upon her. There is little doubt that in her
character of the loving and protecting mother, Isis appealed strongly to the
imagination of all Eastern people and formed the foundation for the Christian
Madonna and Child.
Hail Mary, full of grace, the Lord is with thee, blessed art thou amongst women
and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for
us sinners now and at the hour of our death. -- The Hail Mary
Luke 11: 27: Blessed is the womb that bore You and the breasts which nursed You!
In the doctrine of the Assumption, it was believed that Mary was literally taken
up into Heaven in a physical sense and was crowned Queen of Heaven. Feasts such
as the February Purification of the Blessed Virgin Mary (the Festival of Lights)
and the Physical Assumption of the Blessed Virgin in August go back to the
mysteries of Isis and coincide with major pagan festivals. The Assumption in
August coincides with the Isiac festivals celebrating the rise of Sirius
predicting the inundation of the Nile in Ancient Egypt, and the February
Purification coincides with Isis as the Queen of Lights.
The doctrine of partheno-genesis was well known in Egypt centuries before the
birth of Christ, as illustrated by the belief in the conception of Horus through
the power given to Isis by Thoth, the Intelligence or Mind of God. This belief
was coexistent with the beginnings of the history of Egypt.
Luke 1:34-35: Then Mary said to the angel, "How can this be, since I do not know
a man?" And the angel answered and said to her, "The Holy Spirit will come upon
you and the power of the Highest will overshadow you; therefore, also that Holy
One who is to be born will be called the Son of God.
Several incidents of the wandering of the Virgin and the Child in Egypt are
recorded in the Apocryphal Gospels, and the writers of the Apocryphal Gospels
intended to pay additional honor to Mary by ascribing to her what they had
previously attributed to Isis. If the parallels between the mythological history
of Isis and Horus and the history of Mary and the Child are considered, it is
difficult to avoid perceiving reflections of the most spiritual doctrines of the
Egyptian religion within Christian teachings.
The knowledge of ancient Egyptian religion which we now possess explains that
the rapid progress of Christianity in Egypt was mainly due to the fact that the
new religion preached there by Saint Mark closely resembled the worship of
Osiris, Isis and Horus. In Philae, in southern Egypt, the worship of Osiris and
Isis maintained its own until the beginning of the fifth century; however, at
this period in all other parts of Egypt, Mary and Christ had taken the place of
Isis and Horus. Not to be forgotten, the "mother of god" was no longer called
Isis but was now addressed as Mary.
Luke 1: 48...For behold, henceforth all generations shall call me blessed.
The Soul
The ancient Egyptians saw man as consisting of nine parts which could be
simplified into the threefold division of man along the lines of Spirit, Soul
and Body, which accords with the New Testament views of St. Paul, and can be
summarized as follows: The body (Khat) and its double (Ka) constitute the
physical part of man; the soul (Ba) was comprised of the mind and feelings which
had its seat in the heart (Ab) with a vehicle of its own called the shadow (Khabit);
the spirit (Khu) was the divine/immortal part of man which had its seat in the
name (Ren) and a conceptual body (Sahu) which derives its manifestation from the
power (Sekhem) which provided vitality for the lower vehicles.
Therefore, later Egyptian belief was that man had three parts--a body, soul and
spirit. The soul and spirit of the righteous passed from the body and then
resided for eternity in heaven, but the physical body did not rise again and was
believed never to leave the tomb. As stated in the Vth dynasty, about 2400 BCE:
"The soul to heaven; the body to earth."
Genesis 3:19: ...till you return to the ground, for out of it you were taken;
for dust you are and to dust you shall return.
I Corinthians 15:40-53: There are also celestial bodies and terrestrial bodies,
but the glory of the celestial is one and the glory of the terrestrial is
another...However, the spirit is not first, but the natural and afterward the
spiritual
…Now I say brethren that flesh and blood cannot inherit the kingdom of God…for
this corruptible must put on incorruption and this mortal must put on
immortality…then shall be brought to pass the saying that is written: "Death is
swallowed up in victory."
John 3:6-7 That which is born of the flesh is flesh, and that which is born of
the Spirit if spirit. Do not marvel that I said to you, "You must be born
again."
Judgment and the Afterlife
The gods that lived in the Hall of Judgment with Osiris were forty-two in
number. As the deceased passed each, he addressed him by his name and declared
that he had not committed a certain sin. After pronouncing the name of each god,
the deceased always said, "I have not done…" and the whole group of addresses
has been called the "Negative Confession." The fundamental ideas of religion and
morality which underlie this confession are exceedingly old, and from it can be
discerned the ancient Egyptians' duty toward God and neighbor. The following is
the soul in the Hall of Judgment:
Homage to Thee, O great God, Lord of Maati! I have come to unto thee, O my Lord,
and I have brought myself hither that I may behold thy beauties. I know thee, I
know thy name. I know the names of the forty-two Gods who live with thee in the
Hall of Maati...I have not committed sins against men...
For consideration, the following are some of the negative confessions compared
with the Ten Commandments from The Second Book of Moses --Exodus:
Negative Confession:
I have not uttered blasphemies against God.
Commandment #3:
You shall not take the name of the Lord your God in vain.
Negative Confession:
I have not opposed my family and kinfolk.
Commandment #5:
Honor your father and mother.
Negative Confession:
I have slain neither man nor woman.
Commandment #6:
You shall not murder.
Negative Confession:
I have not committed fornication.
Commandment #7:
You shall not commit adultery.
Negative Confession:
I have not committed theft.
Commandment #8:
You shall not steal.
Negative Confession:
I have not uttered falsehood.
Commandment #9:
You shall not bear false witness.
Negative Confession:
I have invaded no man's land.
Commandment #10:
You shall not covet your neighbor's house...nor anything that is your
neighbor's. (ii)
The belief that the deeds done while in the body would be subjected to analysis
by the divine powers after death belongs to the earliest period of Egyptian
civilization. All the evidence shows that each soul was judged individually and
was either permitted to pass into the kingdom of Osiris or was destroyed. The
Egyptian underworld, or Amentet, also contained a region where the souls of the
wicked were punished for an indefinite period of time. It has been said that the
judgment of the dead was determined, in the presence of Osiris, by weighing the
deceased in the balance against his own heart. As Osiris weighed the heart of
the dead, Maat, the goddess of Truth and Justice, balanced the scale. If the
heart of the deceased weighed true, he went to his eternal reward in a blessed
afterlife. If his heart weighed too heavy, he would be thrown to the animal gods
who tore him to shreds. Consider the following:
Romans 14:10-12: ...For we shall all stand before the judgment seat of
Christ...so then each of us shall give account of himself to God.
2 Corinthians 5:10 For we must all appear before the judgment seat of Christ,
that each one may receive the things done in the body according to what he has
done whether good or bad.
I Peter 4:5 They will give an account to Him who is ready to judge the living
and the dead.
Matthew 12:36, 37: A good man out of the good treasure of his heart brings forth
good things and an evil man out of the evil treasure brings forth evil things.
But I say to you that for every idle word men may speak, they will give account
of it in the day of judgment.
2 Thessalonians 1:8-9: ...in flaming fire taking vengeance on those who do not
know God...These shall be punished with everlasting destruction from the
presence of the Lord and from the glory of His power.
Matthew 26:46: And these [the unrighteous] will go away into everlasting
punishment but the righteous into eternal life.
Conclusion
The harmony between the ancient Egyptian religion and that of Judaism and
Christianity gave this student pause, and from this pause came the dawning of
understanding as to the origin and evolution of all religions--the mind of man.
Parallels can be traced between one nation's god and another's, and this is
because perceptions of Divinity are projections of man's own psychic needs.
Humanity casts a reflection of itself onto the backdrop of the unknown and
peoples it with the images of its own characteristics. What has been called
religion, in the past and in the present, is simply the personifications of the
mind's own conceiving and answers only to the desires of the humanity who dreamt
it into being. While all religions contain within themselves the seeds of Truth,
they are, nonetheless, only man's attempt to interpret the Mind of God.
Sources:
The Bible, New King James Version
"Egyptian Magic," Florence Farr
"Egyptian Religion," E. A. Wallis Budge
"Essays on Ancient Egypt, The Egyptian Culture Reflected in Worship," Deborah
Howard
"The Gods of the Egyptians," Volumes I and II, E. A. Wallis Budge
"Magic and the Western Mind," Gareth Knight
Notes:
i. Aroueris (Horus the Elder) was born on the second day and Typhon, forcing his
way through a wound on his mother's side, was born on the third. Isis was born
upon the fourth in the marshes of Egypt and Nephthys was upon the fifth.
ii. The commandments omitted are respectively: Commandment #1: You shall have no
other gods before Me. Commandment #2: You shall not make for yourself any graven
image... Commandment #4: Remember the Sabbath day, to keep it holy.
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