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]

“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].”

“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.”

“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]

See main: Death and Resurrection of Jesus; Compare: Death and Resurrection of Osiris

“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.).”

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	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]	→

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	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"): 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]	→

“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)