Bacchus s
A youthful Bacchus, holding his thyrsus, or magical staff, covered in ivy vines, leaves, and topped with a pine cone, painted (Ѻ) by John Weguelin (1882), riding what seems to be a wine barrel.
In religio-mythology, Bacchus (worshiped: c.400BC-400AD) was the Roman god of wine, a rescript and or syncretism of the Greek god Dionysus, himself a rescript of the Egyptian god Osiris.

In 435BC, Herodotus, in his The Histories (pg. 100), was connecting Osiris with Bacchus as follows:

“All the Egyptians sacrifice the pure male kine and calves, but they are not allowed to sacrifice the females, for they are sacred to Isis; for the image of Isis is made in the form of a woman with the horns of a cow, as the Grecians represent Io; and all Egyptians alike pay a far greater reverence to cows than to any other cattle. So that no Egyptian man or woman will kiss a Grecian on the mouth, or use the knife, spit, or caldron of a Greek, or taste of the flesh of a pure ox that has been divided by a Grecian knife. They bury the kine that die in the following manner: the females they throw into the river, and the males they severally inter in the suburbs, with one horn, or both, appearing above the ground for a mark. When it is putrefied and the appointed time arrives, a raft comes to each city from the island called Prosopitis; this island is in the Delta, and is nine schoeni in circumference: now in this island Prosopitis there are several cities; but that from which the rafts come to take away the bones of the oxen is called Atarbechis; in it a Temple of Venus has been erected. From this city, then, many persons go about to other towns; and having dug up the bones, all carry them away, and bury them in one place; and they bury all other cattle that die in the same way that they do the oxen; for they do not kill any of them. All those who have a temple erected to Theban Jupiter, or belong to the Theban district, abstain from sheep, and sacrifice goats only. For the Egyptians do not all worship the same gods in the same manner, except Isis and Osiris, who, they say, is Bacchus; but these deities they all worship in the same manner.”

In c.1630, Gerardus Vossius, in his On the Origin and Progress of Idolatry, was making some kind of Moses and Bacchus parallelism connection. (Ѻ)

In 1679, Pierre Huet, supposedly, had produced the following equation: (Ѻ)

Mnevis (Ѻ) = Osiris = Bacchus = Moses

In c.1769, Voltaire, in his Philosophical Dictionary (Ѻ), citing Vossius (c.1630) and Pierre Huet (1679), stated that Moses is a rewrite of the Bacchus; the opening section of which is as follows: [5]

“Of all the true or fabulous personages of profane antiquity, Bacchus is to us the most important. I do not mean for the fine invention which is attributed to him by all the world except the Jews, but for the prodigious resemblance of his fabulous history to the true adventures of Moses.

The ancient poets have placed the birth of Bacchus in Egypt; he is exposed on the Nile, and it is from that event that he is named "Mises" by the first Orpheus, which, in Egyptian, signifies "saved from the waters", according to those who pretend to understand the ancient Egyptian tongue, which is no longer known. He is brought up near a mountain of Arabia, called Nisa, which is believed to be Mount Sinai. It is pretended that a goddess ordered him to go and destroy a barbarous nation, and that he passed through the Red Sea on foot, with a multitude of men, women, and children. Another time, the river Orontes suspended its waters right and left to let him pass, and the Hydaspes did the same. He commanded the sun to stand still [compare: Joshua 10:13]; two luminous rays proceeded from his head. He made a fountain of wine spout up by striking the ground with his thyrsis, and engraved his laws on two tables of marble. He wanted only to have afflicted Egypt with ten plagues, to be the perfect copy of Moses.

Vossius is, I think, the-first who has extended this parallel. The Bishop of Avranches, Huet, has pushed it quite as far; but he adds, in his Evangelical Demonstrations, that not only Moses is Bacchus, but that he is also Osiris and Typhon. He does not halt in this fine path. Moses, according to him, is Esculapius, Amphion, Apollo, Adonis, and even Priapus.”

Voltaire, to note digresses for several pages beyond this. Here, however, we do not that connecting Moses with Bacchus and both back to Osiris is a cogent synopsis for 1630 (Vossius) as well as for 1769 (Voltaire).

In 1802, William Hort, in his The New Pantheon: an Introduction to the Mythology of the Ancients (Ѻ), describes Bacchus as follows:

“What appears to be the true history of Bacchus? The best historians, Herodotus, Plutarch, and Diodorus Siculus, assert that he was born in Egypt, and educated at Nysa, a city in Arabia Felix, whither he had been sent by his father, Jupiter Ammon. From them it appears, that the Bacchus of the Greeks was no other than the famous Osiris, conqueror of India. This Bacchus is supposed, by many learned men, to be Moses. Both are represented as born in Egypt, and exposed in their infancy upon the Nile. Bacchus was educated at Nissa or Nysa, in Arabia, and in the same country passed forty years. Bacchus, when persecuted, retired to the borders of the Red Sea; and Moses fled with the Israelites, from the Egyptian bondage, beyond the same sea. The numerous army of Bacchus, composed of men and women, passed through Arabia in their journey to India. The army of the Jewish legislator, composed of men, women, and children, was obliged to wander in the desert, long before they arrived in Palestine, which, as well as India, is part of the continent of Asia. The fable represents Bacchus with horns, which may be supposed to allude to the light that is said to have shone around the countenance of Moses, who, in old engravings, is frequently represented with horns. Moses received the Jewish law on Mount Sinai. Bacchus was brought up on Mount Nysa. Bacchus, armed with his thyrsus, defeated the giants. The miraculous rod of Moses was the means of destroying the descendants of the giants. Jupiter was said to have sent Bacchus into India to exterminate a sinful nation; and it is recorded, that Moses was commanded, by the true god, to do the same in Palestine. The god Pan gave Bacchus a dog to accompany him in his travels; Caleb, which, in Hebrew, signifies a dog, was the name of the faithful companion of Moses. Bacchus, by striking the earth with his thyrsus, produced rivers of wine. Moses, by striking the rock with his miraculous rod, caused water to gush out to satisfy the raging thirst of the Israelites.”

In 1803, Charles Lebrun, in his Doubts of the Infidels, argued the following:

“The history of Moses is copied from the history of Bacchus, who was called Mises by the Egyptians, instead of Moses. Bacchus was born in Egypt; so was Moses... Bacchus passed through the Red Sea on dry ground; so did Moses. Bacchus was a lawgiver; so was Moses. Bacchus was picked up in a box that floated on the water; so was Moses.... Bacchus by striking a rock made wine gush forth... Bacchus was Egypt, Phenicia, Syria, Arabia, Asia and Greece, before Abraham‘s day.”

In 1815, translator Charles Elton, not to be confused with zoologist Charles Elton (1900-1991), citing Vossius, in a footnote, in his dissertation on the mythology of Hesiod (Ѻ), attempts to summarize the Bacchus and Moses similarities as follows:

“The working of metals was not among the ancient attributes of Vulcan: but a diversity of character or attributes is not always an objection. Each god had not only a twofold nature, celestial, and human or heroical, but his history and qualities changed with change of place. Thus, Hercules was the sun; he was also a vagabond hero; but he may have been one person in Greece, and another in Phoenicia. Gerardus Vossius, in his treatise de Origine et Progressu Idolatriae, may therefore be right in his conjecture, that among the Phoenicians both Joshua and Samson were commemorated in the Tyrian Hercules. Bacchus was the sun, and an Indian conqueror. His history also assimilates with that of Noah. He was likewise in all probability Caphtor, the grandson of Ham; the great Egyptian warrior who dispossessed the Avim of that part of the land of Canaan, afterwards called Philistia. (See: Priestley's Lectures on History, i.5.).”
Osiris, Dionysus, Bacchus 2
A depiction of Osiris holding his "crook and flail", symbolic of a shepherd’s crook, meaning carer of the people, and flail, symbolic of punishment necessary to sustain society, when combined (Ѻ) being symbolic of the ruler’s dominion over Egypt, standing next to his thyrsus, Dionysus/Baccus holding his pinecone topped "thyrsus", and Moses holding his magic rod, which he uses to smite water from a rock dry up or part seas, just as does Bacchus.

Elton, next, gives the following telling historical synopsis:

“Bacchus is called by Orpheus, [add]; and by Plutarch (de Iside et Osiride) Palaestinus. Bacchus was exposed in an ark upon a river: a double coincidence with Noah and Moses, which is exactly in the spirit of the old mythologists. Nonnus, in his Dionysiacs, mentions the flight of Bacchus to the red sea, and his battles with the Princes of Arabia; and relates that he touched the rivers Orontes and Hydaspes with his thyrsus, and that the rivers dried up, and he passed through dry-shod. The Indians are in darkness, while the Bacchic army are in light. The ivy-rod of Bacchus is thrown on the ground, and creeps to and fro like a live serpent. Snakes twist themselves about the hair and limbs of Bacchus; which may be a shadow of the fiery serpents in the wilderness. The host of Bacchus, like the multitude led by Moses, is accompanied by women. One of the Baccha; touches a rock, and water gushes out; at another time wine and honey.”

Elton, of note, siding with the Bible, mentions the opinion of citing Edward Stillingfleet (1635-1699) (Ѻ), to conclude, in the end, that "portions of Noah's memory were retained in many fables under Saturn, Janus, Prometheus, and Bacchus."

In 1900, John Robertson, a Christian mythology scholar and Jesus myth theory advocate, argued that the horns of Moses have some connection to the horns of Greco-Roman winemaking deity Dionysus, or “Bacchus” as the Romans called him, who was worshiped as a young bull, and Dionysus as a bull; and or how in the Hebrew language the word keren can mean either “horn” or “ray”, the latter having a solar ray connotation. [4]


The following are related quotes:

Bacchus was murdered, and the remains of his lacerated body were collected by his weeping mother Ariadne.”
— James Bonwick (1878), Egyptian Belief and Modern Thought (Ѻ)

See also

Osiris, Dionysus, and Bacchus

1. Vossius, Gerardus. (c.1630). On the Origin and Progress of Idolatry (de Origine et Progressu Idolatriae). Publisher.
2. Murdock, Dorothy M. (aka Acharya S.) (c.2010). “Zeitgeist: the Movie: Companion Source Guide”,
3. (a) Lebrun, Charles. (1803). Doubts of Infidels. Publisher.
(b) Murdock, Dorothy M (aka Acharya S). (2009). The Gospel According to Acharya S (Moses, pg. 72). Seattle: Stellar House Publishing.
(c) Murdock, Dorothy M. (aka Acharya S.) (c. 2010). “Zeitgeist: the Movie: Companion Source Guide” (pg. 79),
4. (a) Robertson, John M. (1900). Christianity and Mythology (pg. 83). Watts.
(b) J.M. Robertson – Wikipedia.
5. Voltaire. (c.1769). Philosophical Dictionary, Volume One (§:Bacchus, pgs. 374-). Publisher.

External links
Bacchus (redirect to Dionysus) – Wikipedia
Osiris-Dionysus – Wikipedia.
Bacchus –

TDics icon ns