Jesus (Horus)
A snapshot of the how the resurrection of Osiris was re-written, in Christianity, into the resurrection of Jesus, and, in Hinduism, in to the reincarnation of Buddha. [1]
In religio-mythology, Jesus Christ (CR:213), a conjunction of Jesus + Christ, a character morph or syncretism of "Osiris risen", "Horus Anointed", and "Ra reborn", in short, in association with his mother, the Virgin Mary (Isis, Stella Maris), is the most dominate name in world literature, whose representation is held in 101,001 works in 155,545 publications in 230 languages and 3,387,028 library holdings. [1]

The names Jesus and Mary, so called patriarch and matriarch of Christianity, as explained in comparative mythology and religion, are the only two, of the top seven names of the WorldCat 100, including Bach, Goethe, Lincoln, Mozart, Shakespeare, that are fictional.

The great anchoring of the real existence of a person named Jesus Christ, who of course is modern-day rewrite of Osiris resurrection (of Ra theology), is the single greatest barrier to the future potential bridging the gap between the two cultures.

In 37-41AD, Julius Canus (c.10BC-c.35AD), a Stoic philosopher, was condemned to death by Caligula, who promised to appear to his friends after death, and inform them of the state of the soul after quitting the body; as reported by Plutarch and Seneca, and commented on by Julien la Mettrie (1747), he appeared to one of them, a person named Antiochus, in a vision. (Ѻ)(Ѻ)

Jesus | Early descriptions
In c.150AD, Justin Martyr, his heretical “Acts of John”, described Christ as encountering his followers in “many different guises, not especially a human one”, i.e. a human with a falcon head, i.e. god Horus:

In 350AD, the author of Pistis Sophia, describes (Ѻ) how the Virgin Mary asked Jesus to tell her how many places of punishment there are in the “outer darkness”, to which Jesus replies: [6]

“The outer darkness is a great serpent, the tail of which is in its mouth, and it is outside the whole world, and surroundeth the whole world; in it there are many places of punishment, and it containeth twelve halls wherein severe punishment is inflicted. In each hall is a governor, but the face of each governor differeth from that of his neighbour. The governor of the first hall hath the face of a crocodile, with its tail in its mouth [description continues with Jesus describing all 12 halls].”

This serpent is the Egyptian Ouroboros. Wallis Budge (1904) comments on this: [6]

“It is quite clear that in the above extract from the famous Gnostic work we have a series of chambers in the outer darkness which has been borrowed from the twelve divisions of the Egyptian Tuat already described, and the reader has only to compare the vignettes to Chapters cxliv. and cxlv. of the Book of the Dead with the extract from "Pistis Sophia" to see how close the borrowing has been. An examination of another great Gnostic work, generally known as the "Book of leu," proves that the Underworld of the Gnostics was nothing but a modified form of the Amentet or Amenti of the Egyptians, to which were added characteristics derived from the religious systems of the Hebrews and Greeks.”

In short, between 100AD and 600AD, Egyptian polytheism was reformulated into Roman monotheism. The Osiris-Horus “Christ” story kept getting watered down, until just a divine human remained.

Genealogy | Problem
The Bible gives two alternative genealogies of Jesus:

“The learned have also been much tormented by the difference between the two genealogies of Jesus Christ. St. Matthew makes Joseph the son of Jacob, Jacob of Matthan, Matthan of Eleazar [Matt 1:16-17]. St. Luke, on the contrary, says that Joseph was the son of Heli, Heli of Matthat, Matthat of Levi, Levi of Melchi, etc. [Luke 3:24] They will not reconcile the fifty-six progenitors up to Abraham, given to Jesus by Luke, with the forty-two other forefathers up to the same Abraham, given him by Matthew; and they are quite staggered by Matthew’s giving only forty-one generations, while he speaks of forty-two.”
Voltaire (1764), Philosophical Dictionary (§Christianity) [5]

The 42 generations between Abraham and Jesus is a rescript of the Egyptian model of their being 42 gods (nome gods) in the Judgment Hall who presided over the weighing of the soul:

42 Generations (Abraham to Jesus)

This has been summarized in video. (Ѻ)

Transubstantiation | Osiris cakes
The origin of Catholic practice of “transubstantiation” is an inherited version of the ancient Egyptian ritual of making the Osiris cakes, i.e. bread made being symbolic of the reborn or regrown god Osiris, which took place during the annual 30-day Khoiak festival. [5]

Death and Resurrection of Jesus | John 19-20
See main: Death and Resurrection of Jesus; Compare: Death and Resurrection of Osiris
The sentencing, crucifixion, and death of Jesus, is told in John 19 (Ѻ), and in an alternative re-telling (Ѻ) in Matthew 27; and in Mark Luke.

Thoth heals Horus' eye | Jesus heals blind man's eye
The following shows how the story of Thoth healing Horus's right eye (see: eye of Horus), by spitting on it and touching it, after it had been torn out by Set, was changed into the story of Jesus healing a blind man's eyes by spitting on them and touching them:

Thoth heals Horus' eye (Jesus heals blind man's eye)


Soldier spears Jesus
The following is the original and rewritten version of the "sold spearing Jesus" in the story of the death of Jesus, according to John 19:33-34, in the Bible:
John 19 33-34 (decoded)
The original version (see: death and resurrection of Osiris), such as shown above left, one of the scenes on the walls at the Dendera Temple, described by Auguste Mariette (1873) and Wallis Budge (1911) as "Horus opening the mouth and two eyes of Osiris with a spear", in the presence of Isis, aka "Stella Maris" as the Greeks and Romans referred to her, was conceptualized, by the Egyptians, to the effect that the two eyes refer to the sun and the moon being reborn, and the opening of the mouth symbolic of the big dipper putting the breath of life into the Orion constellation before it rises from the dead, conceptualized as the god Sah, prior to later syncretism with Osiris.

Jesus resurrection | Osiris mummification
The following, below left, from the Temple at Dendera (Ѻ), shows how the resurrection of Osiris became re-written into the resurrection of Jesus:
Christianity (etymology) (titled)
The following (Ѻ) shows the shows the Isis (aka Stella Maris) on top of the tomb of Osiris, which became rewritten into Matthew 27:59-61 as “And when Joseph [god Geb] had taken the body, he wrapped it in a clean linen cloth, And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed. And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre.”

Mary climbing on top of sepulcher

In the original version a mummified dead Osiris, had to be oiled, then wrapped in linen, after which during the "black rite", wherein the god Thoth stopped time, Osiris, as described in the story of the Passion of Osiris, is brought back to life by the power of the double resurrection sex with the goddesses Isis (Stella Maris) and Nephthys (Stella Maris' sister), in the form of kites, who bring him back to terrestrial life long enough to conceive the man-god child Horus. In the Christian version, Jesus is crucified, then oiled, and wrapped in linen, and only after TWO females named Mary, i.e. Virgin Mary and Mary Magdalene, clime "on top of" the sepulcher, which is a literary way of saying they have resurrection sex with the dead Jesus, is Jesus reborn into the afterlife.

12 disciples
The following is a comparison of Horus enthroned before the “twelve” in the Seventh Hour of Amduat, and Jesus and his twelve disciples: [4]

Horus and Jesus (12 disciples)

(add discussion)

Anointed | Christened | Oil rubbed
The term "Christ" derived from the Greek Kristos which means to "anoint" or to rub with oil, which derived from the fact that, in the 2700 resurrection story of the Passion of Osiris, the 14 body parts of the dead Osiris, after being chopped up by his brother Set, and scattered about the land, were re-collected by the goddess Isis, re-assembled, then rubbed with oil, then wrapped in linen, prior to "black rite" resurrection sex with two Marys: Isis (Stella Maris) and Nephthys (Stella Maris' sister). English religio-mythologist Gerald Massey (1907), referring to the two Marys as "two Mertae-sisters", explains this as follows: [3]

“When Horus, or the Egypto-gnostic Jesus, rises in the sepulchre on coming forth to day it is in the semi-corporeal form of the Karestmummy that is not yet become pure spirit and therefore has not yet ascended to his father in the hawk-headed likeness of Ra. This figure can be studied in the tomb as that of Amsu. The scene of the resurrection is in Amenta, the earth of eternity, the earth of the manes, not on the earth of mortals. It is here the risen Horus breathes the breath of his new life into the sleeping dead to raise them from their coffins, sepulchres and cells. When the Egyptian Christ, or Karest, rose up from the tomb as Amsu-Horus it was in a likeness of the buried mummy, as regards the shape, with one arm loosened from the swathes or bandages. But this resurrection was not corporeal on earth. Osiris had been transformed into Horus, and although the mummy-shape was still retained, the texture had been transubstantialized; the corpus was transfigured into the glorious body of the Sahu or divine mummy. The mystery of transubstantiation was not understood by the writers of the Gospels, who did not know whether Jesus reappeared in the body or in spirit, as a man or as a god. They carried off all they could, but were not in possession of the secret wisdom which survived amongst the Egypto-gnostics. They wrote as carnalizers of the Christ. It follows that the risen Jesus of the canonical Gospels is not a reality in either world; neither in the sphere of time, nor as divine Horus transfigured into spirit. 'Tis but a misappropriated type; the spurious spectre of an impossible Christ; a picture of nobody. The Christian history fails in rendering Horus as an apparition of Osiris. When Horus came from Sekhem he had left the earthly body behind him in the sepulchre, and was greeted as pure spirit by the glorified ones who rejoiced to see how he continued walking as the risen Horus, he who " steppeth onward through eternity" (Rit, ch. 42). Jesus in this character comes forth from the tomb in the same body that was buried and still is human, flesh and bones and all. Thus, as a phantom, he is a counterfeit; a carnalized ghost, upon the resurrection of which no real future for the human spirit ever could or ever will be permanently based. A corpse that has not made the transformation from the human Horus into Horus the pure spirit offers no foundation for belief in any known natural fact. Horus in his resurrection is described as being once more set in motion. At this point he says, " I am not known, but I am one who knoweth thee. I am not to be grasped, but I am one who graspeth thee. I am Horus, prince of eternity, a fire before your faces, which inflameth your hearts towards me. I am master of my throne, and I pass onwards." "The path I have opened is the present time, and I have set myself free from all evil" (ch. 42, Renouf). But when he is transubstantialized, it is said of the deceased in his resurrection : "The gods shall come in touch with him, for he shall have become as one of them." Now let us see how this was converted into history. Jesus is the prince of eternity in opposition to Satan, Sut, or Judas, the prince of this world. In his resurrection he is supposed to have opened the pathway from the tomb historically and for the first time some 1800 or 1900 years ago. When he rises from the dead he is unknown to the watchers, but he knows them. Mary knew not that the risen form was Jesus. He is not to be grasped, saying, "Touch me not," or do not grasp me, " for I am not yet ascended unto my Father" (John xx. 14, 17). On the way to Emmaus Jesus appears and inflames the hearts of the disciples towards him, after calling them "slow of heart," and "they said one to another, Was not our heart burning within us? " (Luke xxiv. 13, 32). Horus had opened a path from the tomb as the sun-god in the mythos, the divine son of god in the eschatology, and he ascended to his father and took his seat upon the throne of which he had become the lord and master. So Jesus goes on his way" unto the mountain," where he had appointed to meet his followers (Matt. xxviii. 16). The mountain in the Ritual is the mount of rebirth in heaven, whether of the sun-god or of the enduring spirit.

The change from bodily death to future life in spirit was acted as a transformation-scene in the mysteries of the resurrection. The mummy-Osiris was an effigy of death. The Sahu-mummy Amsu-Horus is an image of the glorious body into which Osiris transubstantiated to go forth from Sekhem as pure spirit. It is the mummy in this second stage that is of primary import. First of all the dead body was smeared over with unguents and thus glorified. During the process of anointing it was said, "O Asar (the deceased) the thick oil which is poured upon thee furnishes thy mouth with life " (Budge, " The Mummy," p. 163). It is also said that the anointing is done to give sight to the eyes, hearing to the ears, sense of smell to the nostrils and utterance to tlie month. To embalm the body thus was to karas it and the embalmment was a mode of making the typical Christ as the Anointed. Thus the mortal Horus was invested with the glory of the only God-begotten Son. Now this making of the Krst, or mummy-Christ, after the Egyptian fashion is apparent in the Gospels. When the woman brings the alabaster cruse of precious ointment to the house of Simon and pours it on the head of Jesus he says, " In that she poured this ointment upon my body, she did it to prepare me for my burial" (Matt. xxvi. 12). She was making the Christ as the anointed-mummy previous to interment. After the description of the crucifixion it is said that Nicodemus came and brought a " mixture of myrrh and aloes, about a hundred pound " and "they took the body of Jesus and bound it in linen cloths with the spices as the custom of the Jews is to bury" (John xix. 39, 40). This again denotes the making of the Karestmummy = the Christ. # Moreover, it is the dead mummy in one version and it is the living body in the other which is anointed, just as Horus was anointed with the exceedingly precious Antu ointment, or oil, that was poured upon his head and face to represent his glory.

The two Mertae-sisters are the watchers over the dead Osiris. They are also the mourners who weep over him when he is anointed and prepared for his burial. It is said of Osiris that he was triumphant over his adversaries on the night when Isis lay watching in tears over her brother Osiris (ch. 18). But the Mertae-sisters both watch and both weep over the dead body. In the vignettes to the ritual one of the two stands at the head and one at the feet of the body on the bier. These two mourners, weepers, anointers, or embalmers, appear in the Gospels as two different women. According to John it was Mary the sister of Martha who anointed Jesus for his burial. And as these are the two divine sisters in historic guise we ought to find one at the head of the victim and one at the feet, as, in fact, we do so find them. In the account furnished by Luke it is said that the woman who stood behind at the feet of fesus weeping "began to wet his feet with her tears, and wiped them with the hair of her head" (Luke vii. 38). No name is given for the woman who was "a sinner," which seems to denote the other Mary called Magdalene. Matthew also omits the name of the woman with an alabaster cruse or flask. In keeping with the mythos this other one of the two Mertae-sisters should be Martha, but the point is that the woman with the cruse does not anoint the feet of Jesus. She poured the ointment " upon his head as he sat at meat" (Matt. xxvi. 7). Thus we see there are two different women who anoint Jesus, one at the head, one at the feet, even as the two divine sisters of Osiris called the Mertae, or watchers, stand at the head and feet of Osiris, when preparing him for his burial, or watching in tears, like Isis, the prototype of the woman who never ceased to kiss the feet of Jesus since the time when he had come into the house (Luke vii. 45-6). We have identified the other sister Nephthys, the mistress of the house, with the housekeeper Martha, and as Nephthys also carries the bowl or vase upon her head, this may account for the vessel of alabaster that was carried by the "woman" who poured the ointment on the head of Jesus, whereas Mary the sister of Martha poured it on his feet. Martha is one of the two Mertae by name. In the Egyptian mythos the two Mertae are Isis, the dear lover of Horus the Lord, bowed at his feet, and Nephthys mourning at his head (Naville, Totdenbuch, V. I., Kap. 17, A. g. and B. b.).”

(add summary)

Miracle | Raising people from the dead
The following recounts the origins of the "miracle" of Jesus raising people from the dead:



Original: Horus raising Osiris (or Lazarus) from the dead with his ankh.

Note: Pythagoras' student (or disciple) Empedocles (450BC), known to some as an “immortal god, no longer mortal”, was said to have raised a woman back to life who had been dead for 30 days. [3]

Jesus raised Lazurus from dead (labeled)

(add discussion)

Miracle | Measure of the fish
The following recounts the origins of the measure of the fish "miracle" of Jesus:



In 510BC, the number 153 was regarded as sacred by Pythagoras and a miracle story of him catching a large number of fish was attributed to him; the ratio 265/153, being the height-to-width ratio of the intersection of two circles (called by Archimedes in 250BC the "measure of the fish"):
measure of the fish 3
The ratio 265/153 being the nearest whole number approximation to the square root of three, the controlling ratio of the equilateral triangle, supposedly utilized in the design of the pyramids. [2]

Measure of the fish 4

(add discussion)

See also
People claimed to be son of god

The following are related quotes:

“I have dictated thirty pages on the world’s three religions; and I have read the Bible. My own mind is made up. I do not think Jesus Christ ever existed.”
Napoleon Bonaparte (1817)

1. Thims, Libb. (2011). Purpose? (in a Godless universe) (94-pg manuscript) (unfinished); Online as 105-page unfinished manuscript (14 Apr 2013) (Jesus, pg. 59). IoHT publications.
Freke, Timothy and Gandy, Peter. (1999). The Jesus Mysteries: Was the Original Jesus a Pagan God? (pg. 16). Three Rivers Press.
3. Massey, Gerald. (1907). Ancient Egypt, the Light of the World: A Work of Reclamation and Restitution in Twelve Books, Volume 2 (Osiris, anointed, oil, pgs. 878-81). T.F. Unwin.
4. Hornung, Erik, Lorton, David. (1999). The Ancient Egyptian Books of the Afterlife (pg. 48) (Ѻ). Cornell University Press.
5. (a) Voltaire. (1764). Philosophical Dictionary (§Christianity) (txt). Publisher.
(b) Joshi, Sunand T. (2014). The Original Atheists: First Thoughts on Nonbelief (pg. 53). Prometheus Books.
6. Budge, Wallis. (1904). The Gods of the Egyptians, Volume One (pgs. 265-66). Dover, 1969.

External links
Jesus – Wikipedia.

TDics icon ns