ANCIENT EGYPT THE LIGHT OF THE WORLDThe messianic mystery which has caused unparalleled mental trouble to the world did not originate with, nor was the solution to be found in, the biblical collection of the Hebrew writings. The Egyptian mesu, to anoint, and as a name for the anointed, is earlier than the Jewish messiah. Nor would there have been any typical Christ the anointed but for the making of the karast-mummy ... A doctrine of messiahship was founded on the ever-coming messu, or child of the inundation in the pre-anthropomorphic phase of symbolism, in which the type might be the fish, the papyrus-shoot, the beetle, hawk or calf, each one of which bears witness that when the infant-likeness was adopted as a figure of the ever-coming saviour or messiah the human type was just as non-historical as any of its predecessors. The advent of the messu (the Hebrew messiah) was periodic in accordance with the natural phenomena: not once for all...
Book 12
THE JESUS-LEGEND TRACED IN EGYPT FOR TEN THOUSAND YEARS
The Jesus-legend is Egyptian, but it was at first without the dogma of historic personality. We have now to follow it in the circuit of precession, where it might be traced back to a beginning with the sign of Virgo. But for the present purpose, the birthplace of the virgin's child was in the sign of Leo when the vernal equinox was resting in the lion constellation.
The messu, or the messianic prince of peace, was born into the world at Memphis in the cult of Ptah as the Egyptian Jesus, with the title of Iu-em-hetep, he who comes with peace or plenty and good fortune as the type of an eternal youth...
Fourteen thousand years ago the vernal equinox coincided with the sign of Virgo and the autumn equinox with the sign of Pisces. And here the learned writer Eratosthenes has a word to say upon this point[5]. He is a most unimpeachable witness for the Egyptians; a better could not be subpoenaed. He was born in the year 276 BC. He was keeper of the great Alexandrian library and the most learned Greek in Egypt at the time. Amongst other subjects he wrote on was astronomy, and he testifies to the fact that the festival of Isis, which was celebrated in his time at the autumn equinox, had been celebrated when the Easter equinox was in Virgo. This perfectly agrees with the position of Isis, the Virgin Mother in the zodiac...
... when the solar Horus had entered the zodiac the birthplace was shifted from sign to sign, according to the movement in precession, from Virgo to Leo, from Cancer to the Gemini, from Taurus to Aries, from Aries to Pisces. The pathway of eternity was now depicted in the circle of precession. In this the sonship of Horus was continued after the fatherhood of God had been established, and Horus became the manifestor for the eternal in the sphere of solar time. Hence the sayings of Horus in the Ritual. 'I am Horus, the prince of eternity.' 'Witness of Eternity is my name.'[6] He calls himself 'the persistent traveller on the highways of heaven,' which he surveys as 'the everlasting one.' 'I am Horus,' he says, 'who steppeth onwards through eternity'—without stopping or ever standing still. This was Horus, otherwise the Egyptian Jesus, as the ever-coming son (Iu-sa) in all the years of time that culminated in the all-inclusive cycle of precession. Horus as the shoot, or the later wheat-ear (spica), had been brought forth when the birthplace was in Virgo...
... The divine mother and child had been humanized in the Egyptian religion when the stone monuments begin for us, at least ten thousand years ago, but the zootypes were still continued as data in sign-language. This was the knowledge that was in possession of the Wise Men, the Magi, the Zoroastrians, Jews, Gnostics, Essenes and others who kept the reckoning, read the signs, and knew the time at which the advent was to occur, once every fourteen lifetimes (14Í71 to 72 years), in the 'house of a thousand [p.734] years,' or once every 2,155 years, when the prince of peace was to be reborn as the lamb in the sign of the ram, or as Ichthus the fish in the sign of Pisces...
Horus, or Jesus, the fulfiller of time and law, the saviour who came by water, by blood and in the spirit, Horus the fish and the bread of life, was due according to precession in the sign of the fishes about the year 255 BC. A new point of departure for the religion of Ichthus in Rome is indicated astronomically when Jesus or Horus was portrayed with the sign of the fish upon his head, and the crocodile beneath his feet[14]. This would be about the year 255 BC (so-called). But the perverters of the Jesus-legend, in concocting the Christian 'history,' had falsified the time in heaven that the Egyptians kept so sacredly on earth during the ages on ages through which they zealously sought to discern the true way to the infinite through every avenue of the finite, and to track the eternal by following the footprints of the typical fulfiller through all the cycles and epicycles of renewing time.
...Iu-Sa is the coming son or the Egyptian Jesus on the ass. Mythically rendered, he made his advent as a lion, or it might be said that he came riding on an ass. Horus, the sacrificial victim, as the calf, was an especial type in the Osirian cult. The lamb is heard of as expressly Jewish; the lamb that was roasted on the cruciform spit to image the crucified upon the cross at Easter, when the Iamb was yet the typical victim. When the equinox passed into the ram-sign Horus or Iusa became the lamb 'son of a sheep,' who as son of the father was the son of God, an especial type with the Sebek-heteps...
The advent of a Jewish Jesus, as the fish Ichthus, was dependent on the messu or messiah-son being incarnated when the vernal equinox [p.736] was entering Pisces in the circuit of precession, where the female bringer-forth was figured as the mother-fish, instead of the sheep, the cow or the lioness.
The astronomers knew and foretold that the divine babe was to be born in the sign of the fishes, the sign of the messiah Dag, of An, of Oan or Jonah. It is probable that the name of Rome was derived from an Egyptian name for the fish, and that Roma was the fish-goddess. Rem, Rum, or Rome signifies the fish in Egyptian ... in the catacombs, where the fish emaning Jonah from its mouth has been supposed by Christians to represent the resurrection of an historical Jew. The name of the piscina given to the baptismal font likewise shows the cult of the fish. Those who were baptized in the piscina as primitive Christians were known by name as the pisciculi 'Ichthus' also was the secret password and sign of salutation between the Christian pisciculi.
... the proper date for the commencement of Christianity or equinoctial Christolatry is somewhere about 255 BC.
One of the most perfect illustrations of fulfilment attained by the mythos may be studied in a scene that was copied from the Roman [p.737] catacombs by De Rossi[18]. In this the seven great spirits appear in human guise, who are elsewhere represented by the seven fishers or the seven lambs with Horus, ignorantly supposed to be an historic personage. These seven are with the fish in the sign of the two fishes, who are figured as the two fishes laid out on two dishes. Moreover, lest there might be any mistake in reading the picture it is placed between two other illustrations. In one of these the lamb is portrayed as the victim of sacrifice; in the other a fish is lying with the bread upon the altar. So that the central picture shows the result of the transference from the sign of the ram to the sign of the fishes. In another scene the seven who were followers of Horus are portrayed together with seven baskets of bread[19]...
In his various advents Horus was attended by the seven great spirits termed his seshu, or his servants. So Jesus, according to Hebrew prophecy, was to be attended by the seven spirits called (1) the spirit of the Lord; (2) the spirit of wisdom; (3) the spirit of understanding; (4) the spirit of counsel; (5) the spirit of might; (6) the spirit of knowledge; (7) the spirit of the fear of the Lord[20]. These, as Egyptian, were they who had originated as the seven elemental powers and who afterwards became the khuti as the seven great spirits. But in their Hebrew guise they are evaporized and attenuated past all recognition except as a septenary of spirits. The seven with Jesus as a group of attendant powers or followers may be seen in the seven doves that hover round the child in utero, the seven solar rays about his head the seven lambs or rams with Jesus on the mount; the seven as stars with Jesus in the midst; the seven as fishers in the boat; and lastly, the seven as communicants who solemnize the eucharist with the loaves and fishes in the mortuary meal of the Roman catacombs. There are various pictures in the catacombs which can only be explained by the pre-Christian gnosis. This alone can tell us why the divine infant should be imaged as a little mummy with the solar halo round his head, or why the so-called 'Star of Bethlehem' should be figured with eight rays. Such things are Egypto-gnostic remains belonging to the Church in Rome that was not founded on the canonical gospels, but was preextant as gnostic; the Church of Marcion and of Marcelina...
The two birthdays at Christmas and Easter which were assigned to Iusa in his two characters of Child-Horus and Horus the adult, Horus the Earth-born and Horus the Heaven-born in the Osirian mythos, were brought on as the two birthdays of Jesus. But there was a diversity of opinion amongst the Christian Fathers as to whether Jesus the Christ was born in the winter solstice or in the vernal equinox. It was held by some that the 25th of March was the natal day. Others maintained that this was the day of the incarnation. According to Clement Alexander, the birth of Jesus took place on the 25th of March[42]. But in Rome the festival of Lady-day was celebrated on the 25th of March in commemoration of the miraculous conception in the womb of a virgin, which virgin gives birth to the child at Christmas, nine months afterwards. According to the Gospel of James[43] it was in the equinox, and consequently not at Christmas, that the virgin birth took place...
This duality of the divine birth at Christmas and Easter has been the cause of inextricable confusion to the Christians, who never could adjust the falsehood to the fact; and now at last we recover the fact itself that will be fatal to the falsehood.
It will be elaborately demonstrated that the concocters of Christianity and its spurious records had a second-hand acquaintanceship with the Egyptian Ritual, and that they wrought into their counterfeit gospels all that could be made to look more or less historical-like as a sacerdotal mode of obtaining mastery over the minds of the utterly ignorant, who were held to be the 'better believers.' But they never could determine whether the divine child was born at Christmas or at Easter, which was naturally impossible to the one-man scheme of supposed historic fulfilment. Again, in the Christian version the crucifixion = the death of Osiris, has been postponed until Easter. This makes the period of mourning wrong. In Egypt there was a time of fasting for forty days during the Egyptian Lent. The mourning and the fasting naturally followed the suffering and the death of Osiris, which supplied the raison d'étre. But when the death was shifted to Easter, to be celebrated in accordance with the Jewish Passover, to which it was hitched on, the long time of fasting remained as in Egypt, and for the first time in this world the death was preceded by the mourning with which the murder is supposed to have been commiserated and solemnized ... The death and rebirth at Christmas, or New Year, and the resurrection at Easter can only be explained by the Osirian mysteries, and these are still celebrated throughout Europe, precisely the same as in Asia and in Africa. The Ritual also has a word to say concerning the Jewish Sabbath of Saturday, and the Christian Sabbath sacred to the sun...
It was the custom at one time in Rome for the mummy, or corpse of the dead Christ, to be exhibited in the churches on Holy Thursday, the day before the crucifixion, and if the symbolical corpse is not exposed to the public gaze, the Holy Sepulchre is still exhibited. This has the appearance of commemorating two different deaths, the only explanation of which is to be found in the Egyptian mythos. Osiris was the Corpus Christi at Christmas or in the solstice. He died to be reborn again as Horus in various phenomena ...
We shall find the virgin motherhood of Jesus, the divine sonship of Jesus, the miracles of Jesus, the self-sacrifice of Jesus, the humanity of Jesus, the compassion of Jesus, the sayings of Jesus, the resurrection of Jesus had all been ascribed in earlier ages to Iusa, or Iusu, the son of Iusaas and of Atum-Ra. Thus Egypt was indeed the cradle of Christianity, but not of the current delusion called 'historic Christianity.' The saying attributed to the Hebrew deity 'out of Egypt did I call my son'[54] was true, but in a sense undreamt of by the Christian world. ...
THE JESUS-LEGEND IN ROMEAnother version of the ancient legend that was at length converted into Christian history has recently been discovered in Egypt. This was written in demotic, but however late the copy, the internal evidence shows that it is an Egyptian folktale containing matter of the indefinitely more ancient mythos. That is the all-important point. The story is told of one Si-Osiris, the son of Khamuas, a famous high priest of Ptah at Memphis who was head of the hierarchy of his time, about 1250 BC. The Tale of Khamuas[87], so far as it goes, is a perfect parallel to the story of the marvellous child that is told in the gospels, canonical or apocryphal, which contain some portions of the mythos reduced to the status of the märchen. There was one origin for all—that is, Egyptian. The mythos is the parent of the märchen, and the unity of the märchen is traceable to the Egyptian mythology and eschatology—there, and nowhere else...
But not only in Egypt was the divine hero, the Prince of Eternity, represented by the royal child born heir-apparent to the throne. It was the same in Rome. For instance, the birthday of Augustus Caesar was hailed in Rome as that of the messianic Prince of Peace. In a well-preserved Greek inscription of eighty-four lines, in which an ancient account is given of the introduction of the Julian calendar on the birthday of the Emperor Caesar Augustus, September 23rd, it is written:—
The Egyptian repa or the Roman Caesar was enacting on this earth, approximately, the character assigned to the son of God in the Egypto-gnostic mysteries. The world would have been doomed to destruction but for the rebirth in time of the messu or messiah, the repa or divine heir, who represented the eternal as the child, the ever-coming prince of peace, who is also imaged as the living link which connects and unites the past and future in the present, by means of him who became the representative of the deity on earth, whether in Egypt or in Rome, in India or Japan[96]. But the man whose coming changed the world, and saved it by renewal, was mythical, and his advent was aeonian from age to age, under whatsoever name. Thus, in Rome the Emperor Augustus personalized the coming prince of peace in an historical character.
- 'On this day [i.e., the birthday of Augustus] the world has been given a different aspect. It would have been doomed to destruction if great good fortune common to all men had not appeared in him who was born on this day. He judges aright who sees in this birthday the beginning of life and of all living powers for himself. Now at last the times are passed when man must regret that he has been born. From no other day does the individual and all humanity receive so much good as from this day, which has brought happiness to all. It is impossible to find words of thanksgiving sufficient for the great blessings which this day has brought. That Providence which presides over the destinies of all living creatures has fitted this man for the salvation of humanity with such gifts that he has been sent to us and to coming generations as a saviour. He will put an end to all strife and will restore all things gloriously. In his appearance, all the hopes of the ancestors have been fulfilled. He has not only surpassed all former benefactors of mankind, but it is impossible that a greater than he should ever come. The birthday of this god [i.e., Augustus] has brought out the good news of great joy based upon him. From his birth a new era must begin.'[95]
(The Priene Inscription)
The repetition of this as Christian legend in the gospels is no mere replica of 'heathen' sentiments, images, types, and phrases. It is a reproduction of the Egyptian astronomical mythology and eschatology in the disguise of a pretended history.
http://www.masseiana.org/aebk12.htm
G Massey: The Jesus-Legend Traced in Egypt
G Massey: The Jesus-Legend Traced in Egypt
Last edited by MrMacSon on Sun Jun 11, 2017 4:53 pm, edited 1 time in total.
Re: G Massey: The Jesus-Legend Traced in Egypt
THE EGYPTO-GNOSTIC JESUSOn one line of its descent the Jesus-legend was brought on to Rome from Egypt by the mystery-teachers whom we term Egypto-gnostics, and whose Jesus was no 'word-made-flesh' in one historic form of personality, either at Nazareth or at Bethlehem, but was absolutely non-historical. One of the most important of all the written gnostic remains is the Pistis Sophia. And whether we look on this as the work of Valentinus or another[148], it continues the Jesus-legend from the Egyptian source, and constitutes a further link between the genuine mythos and the spurious history.
These books of Ieou are the books of Jesus, like the Wisdom of Jesus in the Apocrypha and the lately discovered Sayings of Jesus[149], that is, when the only real Jesus has been discovered in Iusa the son of Iusaas, he whose Jewish name is Ieou, Iao or Iah, as derivatives from Iu, in Egyptian. The two books of Ieou are said to contain the mysteries, the first being the lesser, the second the greater mysteries, as the Pistis Sophia carefully explains. Here we reach the Egyptian rootage of the Jewish Ieou, whom the Pistis Sophia calls 'Ieou the first man, the legate of the first order.'[150] Now as Atum was the first man, the created man, who under one of his names was Iu, the Egyptian Jesus, this also tends to identify the Egypto-gnostic Ieou with Iu-em-hetep, the author of the Sayings and the books of wisdom which included these books of Ieou. One of the two books had the general title of The Book of the Great Logos, according to the mystery, an equivalent for the Logoi or Sayings of Jesus, which were Christianized as the Logia Kuriaka or Sayings of the Lord[151], and on which the canonical gospels were eventually founded.
Pistis Sophia, like the Ritual, is mainly post-resurrectional, with the briefest allusion to the earth-life. It begins with the afterlife in which Jesus has risen from the dead, like Amsu the good shepherd. It opens with the resurrection on the Mount of Glory, the same as the Ritual. The localities, like those in the Egyptian book, are not of this world. They are in the earth of eternity, not in the earth of time. Pistis Sophia begins where the gospel story comes to an end. Jesus rises in the Mount of Olives, but not on the mount [p.772] that was localized to the east of Jerusalem. The Mount of Olives, as Egyptian, was the mountain of Amenta. It is termed Mount Bakhu, the Mount of the Olive-tree, when the green dawn was represented by this tree instead of by the sycamore. Mount Bakhu, the Mount of the Olive-tree, was the way of ascent to the risen saviour as he issued forth from Amenta to the land of spirits in heaven[152]. So when the Egypto-gnostic Jesus takes his seat upon the Mount of Olives or the Olive-tree, he is said to have 'ascended into the heavens.'[153] Jesus 'descended into hell,' according to the Christian creed. This forms no part of the gospel-legend, but we find it in the Book of the Dead; also in Pistis Sophia. Hell or Hades in Greek is the Amenta, as Egyptian. Horus descends into Amenta, or rather rises there from the tomb, as the teacher of the mysteries concerning the father, who is Ra the father in spirit and in truth. This descent into the underworld is spoken of by Horus in the Ritual[154].
http://www.masseiana.org/aebk12.htm
The gnostic Jesus utters the Sayings or Logia Kuriaka on the mount, and is also the revealer of the greater mysteries of Amenta. According to the Pistis Sophia, when Jesus expounded the greater mysteries to the twelve it is said 'Jesus spake these words to his disciples in Amenta.'[161] He had previously taught the lesser mysteries to the twelve disciples in the life on earth. It is the same with Jesus as with Horus in Amenta. When Horus passes from the life on earth he rises from the tomb wearing the double feather and wielding the whip as his sign of sovereignty. He is Amsu-Horus, Lord of Amenta. This is the title of the gnostic Jesus, who is designated 'Jesus, that is to say Aber-Amentho'—which we take to be Jewish-gnostic for Jesus, the mighty or great one, who in his resurrection is the Lord or Master over Amenta[162]. And Jesus 'Aber-Amentho' is an Egypto-gnostic equivalent for Osiris 'Khent Amenta.'
The mysteries of Amenta, as in the Book of Revelation, are more or less repeated in the mysteries of Pistis Sophia which contains sufficient data to identity a gnostic version with the Kamite original. [p.774] There are twelve divisions in Amenta corresponding to the twelve hours of darkness. Twelve gates or doors successively enclose twelve sections of space, and the doors are guarded by twelve serpents, one serpent 'to each door.' These twelve divisions of the nether regions are repeated in Pistis Sophia as twelve dungeons of infernal torment. The surrounding gloom is represented by the Apap-dragon of darkness. As it is said, 'the outer darkness is a huge dragon with its tail in its mouth.'[163] There are twelve rulers or guardians to the twelve dungeons who take the place of the Egyptian twelve serpents[164].
Re: G Massey: The Jesus-Legend Traced in Egypt
DOUBLE HORUS, OR JESUS AND THE CHRISTIt was a saying of Philo's that 'the logos is double.'[228] This it is as the double Horus, or as Jesus and the Christ, who was dual as manifestor for the Virgin Mother and afterwards for God the Father: double by nature, human and divine; double in matter and in spirit; double as child and as adult, double as the soul of both sexes. But when the word 'logos' comes to be used for the divine reason we are in the midst of Greek metaphysic and doctrinal mystification. These two, blended in one person, constituted the double Horus who was that double logos spoken of by Philo, the figure of which was founded, as Egyptian, on the two halves of the soul, or pair of gods in the mystery of Tattu[229]. Horus in these two characters was Horus with the tress of infancy, and Horus who becomes bird-headed at the transformation in his baptism. In his first advent Horus is the sower in the seed-field of time; in his second he is the lord of the reapers in the harvest of eternity. In the astronomic mythos Horus was the king of one year. Naturally that was as ruler of the seasons in the annual circuit of the sun. As the prince of eternity he was the typical adult of thirty years, and lord of the Sut-Heb festival, who is called 'the living Horus, the powerful bull, lord of the festivals of thirty years,' which are termed 'the years of Horus as King.'[230] This was the royal Horus in whom the child that was destined to be a king attained his manhood and assumed his perfect sovereignty.
http://www.masseiana.org/aebk12.htm
The story of Jesus in the canonical gospels follows the totemic and mythical representation. Like Heitsi-Eibib and the human Horus he is the child of a virgin mother, the child of Mary only up to twelve years of age. Then the same change occurs with him as with the totemic youth at puberty. He waxes in force and stature, and is immediately 'about thirty years of age.' This is the age of Amsu-Horus when he has made his transformation from childhood into manhood as the khemt or typical adult of thirty years, [p.789] at which time he rises in Amenta as a sahu in the glorified body. The transformation of Horus who was a child of the mother alone, the immaculate virgin Neith, she who came from herself, is reproduced by Luke[238]...
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Paul's doctrine of the resurrection is founded on this mystery of the double Horus. As taught by the Egyptian wisdom, continuity was conditional, and the power of resurrection was personally secured by living the life of human Horus in fellowship with his sufferings as the bearer of his cross by which the power of his resurrection in the afterlife was attained through becoming Horus the divinized adult. Paul's resurrection is obtainable on the same conditions of becoming.
As a struggling mortal he hopes 'by any means' to attain 'unto the resurrection from the dead,' and says, 'Not that I have already attained or am already made perfect; but I press on.'[244] In Paul's Epistles, Christ takes the place of Horus the anointed by whom the power of the resurrection was made manifest in the mysteries, and the doctrine is the same as in the Ritual. In his own body and sufferings Paul was living the life and trying to emulate the character of Horus the mortal, whilst looking forward to the future fulfilment as it was portrayed in Horus glorified, whose second coming in Tattu as representative of Ra the holy spirit and the power of resurrection is perfectly described by Paul. The manes in the Ritual says, 'My enclosure is in Heaven,' as it was imaged on the mountain summit in the eternal city. Paul writes, 'Our own citizenship is in heaven from whence also we wait for a Saviour, the Lord Jesus Christ, who shall fashion anew the body of our humiliation (which was one with the maimed, deformed and suffering human Horus, changed and glorified in the resurrection) that it may be conformed to the body of his glory' as it had been set forth scene by scene in the mysteries of Amenta by the divine scribe Taht, and preserved sufficiently intact to make it out as pre-historical and non-historical in the once-more living Egyptian Book of the Dead[245].
Re: G Massey: The Jesus-Legend Traced in Egypt
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In the opening chapter of Matthew's gospel the birth or generation of Jesus is called 'the birth of Jesus Christ,'[249] a twofold character equivalent to that of the double Horus, who was Horus in the flesh until twelve years of age, and Horus in the spirit from the age of thirty years. In other versions it is designated 'the birth of the Christ.' But in accordance with the genuine doctrine these are two births entirely distinct from each other, one for Jesus the Virgin's child and one for the Christ as an effluence of the Holy Spirit, the father in the form of a dove. Horus, the Virgin's child, was born but not begotten. At his second advent he became the divinized adult as the only son begotten of the father. This was the anointed son, and the anointed is the Christ, or Christified. The Christ was constituted by a begettal in spirit, when the spirit of God descended from heaven as the dove, or the hawk of soul, and the youth of twelve years was transformed into the man of thirty years. There was no Christ until this change of state and type took place, and could be none without the necessary transformation by which it was accomplished. This was represented in the transformation and transubstantiation of the mummy; in the baptism, circumcision, regeneration, resurrection, and other modes of the mystery, in which the body-soul was converted into a likeness of the eternal spirit Child-Horus into Horus the adult, or Jesus into the Christ.
http://www.masseiana.org/aebk12.htm
Re: G Massey: The Jesus-Legend Traced in Egypt
The resurrection of Osiris, the mummy-god, is reproduced in the Roman catacombs as the raising of Lazarus.
Amongst the numerous types of Horus repeated in Rome as symbols of the alleged 'historic' Jesus are Horus on his papyrus as the messianic shoot or natzer; Horus the branch of endless ages as the vine Horus as Ichthus, the fish; Horus as the bennu or phoenix; Horus as the dove; Horus as the eight-rayed star of the Pleroma; Horus the scarabaeus; Horus as the child-mummy with the head of Ra; Horus as the black child, or bambino; Horus, of the triangle (reversed)[65].
Horus in his resurrection between the two trees; Horus attended by the two divine sisters, or two women; Horus as the lion of the double force; Horus as Serapis; these and others were reproduced as Egypto-gnostic by gnostic artists in illustration of Egypto-gnostic tenets, doctrines, and dogmas.
The catacombs of Rome are crowded with the Egypto-gnostic types which had served to Roman, Persian, Greek, and Jew as evidence for the non-historic origins of Christianity.
To Marcion of Pontus, for [p.753] example, the epicene Serapis would represent the soul of both sexes which was the non-historical Egypto-gnostic Christ.
http://www.masseiana.org/aebk12.htm