Neither Allen or Griffiths are associating the rise of Sirius with Horus' birth. Only Acharya herself claims that the rising of Sirius has to do with Horus' birth, and she is not a university-level scholar.
4. Birth attended by three wise men
"As noted, within the constellation of Orion, “the Hunter,” are three bright stars said to make up his “belt.” Concerning these stars, in The Geography of the Heavens renowned Christian astronomer Elijah Hinsdale Burritt (1794-1838) remarks:
"They are sometimes denominated the Three Kings, because they point out the Hyades and Pleiades on one side, and Sirius, or the Dog-star, on the other. In Job they are called the Bands of Orion...1"
- CIE 204/5
"...Pyramid Text 593:1636b/M 206 states: "Horus the pointed has come forth from thee, in his name of 'Horus who was in Sothis.'" "Horus in Sothis," therefore, refers to when the sun rises with Sirius. Thus, in ancient texts we find the birth of Horus the sun associated with the star in the east.
Egyptologist Dr. J. Gwyn Griffiths concurs that "the inundation of the Nile was often connected by the Egyptians with the heliacal rising of the star Sothis (the Dog Star, Sirius), seen in the constellation of Orion." To summarize, the three wise men serve as pointers for the star in the east, which in turn announces the savior of Egypt."
Burritt did indeed refer to the stars in Orion's belt as “The Three Kings”. The problem is that he was among the first to do so. There is no evidence that the stars were referred to as the “Three Kings” prior to the 17th century AD, thus the phrase has nothing to do with Horus or anything pre-Christian.
Tat again quotes the Pyramid Text and Dr. Griffiths, but neither refer specifically to the three stars in Orion's belt (Griffiths is talking about the constellation as a whole, which is a lot more than three stars) or make reference to Horus' birth.
Tat responded to my initial dismissal of this one by saying “you can't brush this parallel aside over semantics” and that “The point is that Horus's nativity closely parallels what the gospel writers decided to produce in their works”.
No, the point is that there were no “three kings” or “three wise men” attending Horus' birth, as Acharya claims and as Tat was asked to back up. If the parallels are supposed to be something else, then why was Tat trying to prove this one?
5. Was a child teacher in the temple at age 12
- "In the Egyptian story of Khamuas/Khamois found on Papyrus DCIV of the British Museum appears an interesting tale about Sa-Asar, Si-Osiris or Senosiris—the “son of Osiris”—who “grew rapidly in wisdom and knowledge of magic.” The tale continues: “When Si-Osiris was twelve years old he was wiser than the wisest of the scribes.”
- Folk-Lore, 498. Folk-Lore: A Quarterly Review of the Myth, Tradition, Institution, & Custom, David Nutt, London, 1901.
- CIE 213
FN. "The earliest date for papyrus DCIV is 46-47 AD/CE, as it is written on the back of official documents created at that time. Since there is absolutely no evidence for the existence at that time of the gospel of Luke, in which this story concerning Christ is contained—in fact there is no real scientific evidence for the existence of Luke’s gospel as we have it until the end of the second century—if the pertinent story regarding Senosiris also dates to that early time, it would serve as clear indication that the gospel story was borrowed from it and not the other way around."
- CIE 213
In The Dawn of Astronomy, [Royal Astronomer Sir Norman] Lockyer describes this process of Horus becoming Re at the hour or ―age‖ of 12:
"We have the form of Harpocrates at its rising, the child sun-god being generally represented by the figure of a hawk. When in human form, we notice the presence of a side lock of hair. The god Ra symbolises, it is said, the sun in his noontide strength; while for the time of sunset we have various names, chiefly Osiris, Tum, or Atmu, the dying sun represented by a mummy and typifying old age. The hours of the day were also personified, the twelve changes during the twelve hours being mythically connected with the sun‘s daily movement across the sky. The various "phases" of the sun‘s journey were given different personalities, while remaining one entity. Hence, Horus the Child wears the side lock until 12 noon when he becomes the adult Re."
The various “phases” of the sun’s journey were given different personalities, while remaining one entity. Hence, Horus the Child wears the side lock until 12 noon when he becomes the adult Re.
- CIE 214
The parallel in question here was whether Horus “taught in the temple at age 12”, and all any of this evidence, valid or not, suggests is that Horus was rather smart at that age. Nothing about him teaching in a temple at all. And Lockyer only talks about Horus becoming Re at 12 noon. Nothing about him being particularly smart, or even being the age of 12, since an hour and a year are not the same thing.
And, for the record, Acharya's claim that there is no evidence for the existence of Luke's Gospel until the end of the second century is laughable. No serious scholar puts its writing outside of the first century.
6. Baptized by "Anup the Baptizer."
“For washing is the channel through which [the heathen] are initiated into some sacred rites—of some notorious Isis or Mithras. The gods themselves likewise they honour by washings.
- Tertullian, On Baptism, V (9)
“How natural and expressive the symbolism of exterior washing to indicate interior purification was recognized to be, is plain from the practice also of the heathen systems of religion. The use of lustral water is found among the Babylonians, Assyrians, Egyptians, Greeks, Romans, Hindus, and others.”
- Catholic Encyclopedia, “Baptism” (II, 260)
“Baptism is a very ancient rite pertaining to heathen religions, whether of Asia, Africa, Europe or America. It was one of the Egyptian rites in the mysteries."
- James Bonwick, Egyptian Belief and Modern Thought (416)
“The Egyptian baptismal rite has its origins in the Heliopolitan worship of the sun early in the Pyramid Age. The Egyptians believed that each morning the sun passed through the waters of the ocean before being reborn, emerging purified and revitalized. The ritual baptism of the pharaoh each morning symbolized this event and renewed life and vigor of the recipient.”
- Dr. Richard A. Gabriel, Gods of the Fathers (184)
“...all religious ceremonies of Pharaonic times, whether performed on behalf of a deity, a deceased noble, or the living king, were prefaced by some act of ritual cleansing...”
- Sir Dr. Alan H. Gardiner, “The Baptism of Pharaoh,” The Journal of Egyptian Archaeology, 36 (3)
- CIE 232
"The jackal-headed god Anubis was known well enough to the Greeks by the time of Plato in the fourth century that in his book Gorgias (482b) the philosopher depicts his mentor, Socrates, as swearing “by the dog, the God of the Egyptians.” 2 Plato/Nienkamp, 120; Hornung, SLE, 21.
"The worship of Anubis/Anup/Anpu, also styled Anep, Anepo or Anebo, as well as Anupu and Inpu, among others, may extend back some 6,000 years, making him one of the older gods.1 As noted, Anubis is often portrayed with the head of a jackal, while the jackal constellation is also called the “Jackal of Set,” the latter god at times being identified with Anubis.2 Hence, this god of the underworld is sometimes deemed “Set-Anubis” or “Sut-Anup.” Furthermore, Anubis is at times also depicted as a human being,3 an important fact to know when comparing him to John the Baptist. Sired by either Set or Osiris,4 depending on the myth, Anubis is the son of their sister Nephthys. Thus, like John’s mother, Elizabeth, who was the Virgin Mary’s cousin, Anubis’s mother, Nephthys, was related to Horus’s mother, Isis.5 Hence, as John and Jesus are related to each other..."
- CIE 235/6
"in the Pyramid Texts we find much discussion of the “purifying lake,” which, as at PT 697:2170a/N 564, is that of the jackal: “Thou purifiest thyself in the lake of the jackal; thou cleansest thyself in the lake of the Duat [Netherworld].”1 In addition, at PT 504:1083b/P 458, the Osiris says, “I have cleansed myself in the lakes of the jackal.”2 At CT Sp. 551, we also discover the Osiris bathing in the “Lakes of the Netherworld” and washing in the “Lakes of the Jackals.”3 The “lake of the jackal” or “jackal lake,” in which the deceased or the souls are purified in their progress to immortality, as also at PT 697:2170a/N 564,4 could be understood to be that of Anubis. In CT Sp. 61, the deceased is “cleansed in the Lake of Cold Water,” while Anubis “burns incense for you….”5 The Jackal Lake, in fact, features prominently in the purification of the sun during its nightly journey.6
Anubis as a jackal purifying the dead is undoubtedly based on that scavenger’s role in keeping the land free of putrefaction. This idea is indicated by certain passages in the sacred scriptures, as in CT Sp. 73, discussing the names of Anubis and the “Jackal of Upper Egypt” associated with protection against “rotting” and “putrefaction.”7
Moreover, as embalmer, Anubis’s purifying role in mummification is made clear in the fact that he presides over the “House of Purification”8 and “Tent of Purification,” the latter called tp-jbw in Egyptian.9 In describing the funerary rituals, Dr. Lesko states:
"Pouring of water, for its life-giving as well as purification qualities, was part of every ritual. The corpse, whether first desiccated or not, would have been washed (in the Tent of Purification) and then anointed and wrapped in the embalmer’s shop. Seven sacred oils used for anointing the body are known already in the first dynasty..."10
As we can see, not only was the Osiris baptized but he was also anointed or Christed, as the word would be in Greek. In the “mortuary workshop,” the “rites of embalmming and purification”11 thus go hand in hand. Hence, the deceased—who is at times Osiris and at others Horus—is purified or baptized.
Concerning the cleansing of the deceased in the “Tent of Purification,” in The Apis Embalming Ritual, Dutch Egyptologist Dr. René L. Vos states:
"This washing of the corpse with water is an ancient solar rite, the object being the removal of impurity and the bringing about of resurrection, just as the sun rises from the primeval waters or, which amounts to the same thing, from the horizon.1"
After the corpse is purified, it is moved into the House of Embalming, about which Dr. Vos remarks that it was “above all the house in which the mystery of resurrection was performed, as Osiris had risen from the dead... Purity is a precondition for resurrection... The embalmers enter the House of Embalming after they have met the requirements of purity...”2
Dr. Roth also describes the ritual for the deceased, in which the procession “went aboard a special boat,” which “carried the procession to the sh ntr Jnpw” or the “divine booth of Anubis— probably to be equated with the purification tent…”3
Throughout this complex ritual of purification and resurrection, in which “Osiris is risen from the dead,” as is Horus as the morning sun rising from the “primeval waters,” Anubis is thus the “purifier”4 —or baptist—a role spelled out also in BD 97...."
1 Vos, R.L., 31.
2 Vos, R.L., 34.
3 Redford, 152.
4 Renouf, EBD, 49; Renouf, PSBA, XIV, 390.
- Christ in Egypt, 250
1 Mercer; 315; Allen, J., AEPT, 298; Faulkner, AEPT, 304.
2 Mercer, 187; Allen, J., AEPT, 155; Faulkner, AEPT, 180.
3 Faulkner, AECT, II, 163.
4 Faulkner, AEPT, 304; Allen, J., AEPT, 298; Mercer, 315.
5 Faulkner, AECT, I, 56.
6 See, e.g., Willems, 297-298.
7 Faulkner, AECT, I, 68.
8 Hart, 26. See also Vos, R.L., 31-32, 34, 51-52, etc.
9 Redford, 150.
10 Redford, 76.
11 Davis, W.M., 170.
- CIE 249
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