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5. That the identification of the interests of mankind, as worshippers 
of the Supreme Being, with those of Horus as the avenger of the eternal 
laws of right, was a subsequent development of the doctrine. (See Appendix.) 
6. That this led on by gradual steps to the vicarious substitution, or rather 
imputation, of the acts of Horus to the persons of the servants of his father, 
and that thus Horus became the deliverer both of gods and men. 
7. That the idea of Redemption from spiritual sin was a still later de- 
velopment of the Horus myth, growing out of the recognition of moral evil, 
having a direct relation, as to its original physical evil ; and heuce the deliverer 
from the one was by consequence a deliverer from the other. 
8. That the idea of imputed righteousness, iu the Christian sense, was a 
still further development ; and this may have arisen from some intercourse, 
of which we have at present no record, between the inspired writers of the 
early prophetic books and the more philosophical portion of the Egyptian clergy. 
9. That as the Horus myth came into contact with the myths of other 
religions, it gradually assumed another character, — a character which led not 
to the alteration of any of its ancient formulae, but to the application of 
them in a different manner, and their interpretation iu a more spiritual sense. 
10. That the early Christian Bathers, in perfect good faith, used similes 
and metaphors taken from the Horus myth to explain to their Egyptian 
converts the truths of the New Eaith, and, anxious to increase the points 
of contact between Egyptianism and Christianity, were not sufficiently exact 
in their definitions, and thus led the way to the introduction of subsequent errors. 
11. That, similarly also, the Alexandrian Jews philosophized a connection 
between the Egyptian Horus and their own divine Memra, and were the more 
assiduous to do so because of the efforts made by Ptolemy Soter II. to 
identify their own religion with that of the old mythology. 
12. That from a fusion of these two schools of thought arose, on the one 
hand, the errors of the Gnostic heretics, the Ophitse, Docetse,and their analogues; 
and on the other the mystical teachers of the Shepherd of Hennas, the 
book of Enoch, and probably that of the book of Zohar ; but of this last 
work I can only speak from quotations. 
13. That, moreover, the texts of the Horus myth and the Ritual of the 
Dead are the oldest religious works extant of which we have indisputably the 
actual texts, while, on the other hand, we have no copies of any of the Christian 
or Hebrew, or even pseudographical, scriptures, of any antiquity whatever 
to compare them with, and consequently are at a positive disadvantage as to 
ascertaining the actual belief contained in the formulae of the one and the 
ipsissima verba of the other. 
14. That bearing all these facts iu mind, we shall be able the better to 
account for the subtleties of the Christian Fathers, &c., and to value more 
dearly, and to defend more ably, separated alike from the endless subtleties and 
the oppositions of false science, the truth as it is in Christ Jesus, who is over 
all, God blessed for evercome. Amen. 
