AND THE TRINITY OF CHRIST
his interesting account of Velikovsky's Worlds in Collision (Fortean
Times 118), Niklas Rasche referred to my argument of the similarities
between Pharaoh Akhenaten and both Moses of the Bible and Oedipus
of Greek mythology. Tom Holland had, in an earlier issue Akhenaten
(Fortean Times 117), given more details of my identification of
Akhenaten with Moses, but he went on to say:
"The naming of Akhenaten as the founder of the Jewish religion
seems positively restrained compared with Osman's real bombshell,
his revelation that Tutankhamun had, in fact, been Jesus Christ."
early Fathers of the Church accepted that Jesus appeared, not
once, but twice: First in the person of Joshua the son of Nun,
who succeeded Moses as the leader of the Israelites in the 14th
century BC, and again when, in his Glory, he appeared to the disciples
in the 1st century AD. "Jesus" is the Greek form of "Joshua," which
appeared for the first time in the Greek translation of the Old
Testament made in Alexandria during the 3rd century BC. When the
Gospels were written, also in Greek, it was understood that Jesus
Christ was the same person as the Israelite leader who succeeded
Moses. The confusion between the two forms of the name only appeared
from the 16th century onwards, when the Bible was translated into
English. Only then was the name "Joshua" given to the Old Testament
character, while "Jesus" was used for his New Testament appearance.
I've come to the conclusion that Akhenaten was the same as Moses,
I also concluded that Akhenaten's successor was the same as the
leader who succeeded Moses. Akhenaten, king of Egypt (1378-1361
BC.), was the first monotheistic ruler in history. He abolished
the worship of the different gods of Ancient Egypt and introduced
a deity with no imageAten, the biblical Adonaito be
the sole God for all people. In his 17th year, Akhenaten was overthrown
by a military coup when he used the army to force the new religion
on his people, and was replaced by Tutankhamun in 1361 BC. Akhenaten
then went into exile in Sinai, accompanied by some of his followers.
Recognizing that ordinary people need a physical object for their
worship, Tutankhamun allowed the ancient deities to be worshiped
again, but only as mediators between Aten and his people.
Ernest Sellin, a German biblical scholar, had found textual evidence
to suggest that an Israelite leader was murdered in Sinai, and
Sigmund Freud thought this leader was Moses. The Israelites, he
thought, killed Moses as they resented his strict teachings. I
was able, however, to identify the assassinated leader as Joshua
the son of Nun, successor of Moses. It was Phinehas, the priest
of Moses, whom I've identified with Pa-Nehesy the high priest
of Akhenaten, who killed Joshua. While the Israelites were still
in the land of Goshen in Egypt, Pa-Nehesy killed Tutankhamun at
the foot of Mount Sinai, as he regarded him as a heretic who allowed
the tomb of Tutankhamun there is a unique scene, not found in
any other Egyptian burial, representing the Trinity of Christ.
The profound significance of the wall-painting escaped me until
November 1997 when I was invited by General Mohamed Yusef, the
then governor of the city of Luxor, to speak in the city hall
as part of the 75th anniversary celebration of the tomb's discovery.
Afterwards I was privileged to have a private visit to the tomb.
As I stood alone, gazing at the painting of the burial chamber
on the north wall, I realized for the first time that I was looking
at the strongest pictorial evidence linking Tutankhamun and Christ.
painting is divided into three separate scenes. The first scene
on the right shows Aye, already crowned as the king's successor,
but nevertheless officiating as a priest dressed in the leopard
skin, performing the ritual of "the opening of the mouth" for
resuscitation of the dead Tutankhamun, who is shown as a risen
Osiris. The middle scene shows Tutankhamun entering the heavenly
realm of the gods and being welcomed there by the sky goddess
Nut. It was the ultimate scene on the left of the north wall,
however, that aroused my wonder. Here I saw three different representations
of Tutankhamun linked as one person. On the left of the scene
stood Tutankhamun as the risen Osiris, with a second Tutankhamun
facing him as the ruling king, Horus. Behind him is a third Tutankhamun
depicted as his Ka.
most remarkable feature of this scene is the fact that the risen
Osiris, although shown in the conventional mummified form with
his hands folded across his chest, is reaching out to touch Horus,
as is his kA Thus we have Tutankhamun as father, son and spiritthe
same relationship that we find in the Christian Trinity of the
three persons in one GodFather, Son and Holy Spiritfinally
established as orthodox belief after much acrimonious debate during
the first four centuries of the Christian era.