Many Hymns attest to the reassembly of Osiris by Horus and Isis. Note that the reassembly is not limited to Isis. These Hymns may be compared with the material from Plutarch.
O! Osiris the King, Geb has given you your eyes, that you may be content with the eyes of this Great One in you; Geb has caused that Horus give them to you, so that you may be pleased with them. Isis and Nephthys have seen and found you. Horus has reassembled you, Horus has caused Isis and Nephthys to protect you, they have given you to Horus and he is pleased with you. It goes well with Horus in your company in your name of `Horizon from which Ra goes forth'; in your embrace in your name of `Inmate of the come back to you, assign it to yourself, and may it belong to you. Isis has reassembled you, the heart of Horus is glad about you in this your name of 'Foremost of the Westerners', and it is Horus who will make good what Seth has done to you.
Horus has reassembled your members for you, and he will not let you perish; he has put you together, and nothing shall be disturbed in you; Horus has set you up, and there shall be no unsteadiness.
O! Osiris the King, Geb brings Horus to you that he may protect you and bring to you the heart of the gods; may you neither languish nor groan. Horus has given to you his Eye that you may take possession of the Wrrt-crown by means of it at the head of the gods. Horus has reassembled your limbs and he has put you together, and nothing in you shall be disturbed. Thoth has laid hold of your foe for you, he having been decapitated together with those who are in his following, and he will have no mercy on him.
O! Horus who is upon the sdsd, give me, your hand that I may ascend to Nut. (O! Nut,) set your hand on me with life and dominion, that you may assemble my bones and collect my members. May you gather together my bones. . . . there is no limb of mine devoid of God. May I ascend and lift myself up to the sky as the great star in the midst of the East.
Hymn 412: you belong to the stars who surround Ra, who are before the Morning Star, you are born in your months as the moon, Ra leans upon you in the horizon.
Here Mercer shows a different phrasing. He puts it thus:
You belong to the nhh'w-stars, the servants of Ra,Star. You will be born as your new moons like the moon, while Ra leans upon you in the horizon.
This difference is important because Faulkner, in the interests of literary beauty, has sacrificed a phrase that provides information about the connection between Osiris and the moon. Faulkner substitutes "months" for "new moons," an interpretation on his part. Osiris is not the moon, but his rebirth, new moon by new moon, is like the birth of the moon. Osiris is connected to a monthly moon cycle; each new moon is a remembrance of his rebirth (not birth).
Mercer literally holds to the nhh'w-stars, which he cannot identify, but which are shown as the servants of Ra, while Faulkner rearranges the entire phrase to eliminate the lack of identification and substitute "the stars who surround Ra." Faulkner practices such alteration repeatedly throughout his translations, taking scholarly liberty for literary nicety, thus sacrificing our understanding.
Awake for Horus! Arise against Seth! Raise yourself as Osiris, as a spirit, the son of Geb, his first-born! You arise as Anubis who is on the baldachin, the gods (Ennead) tremble at you, the three-day festival is celebrated for you, you are pure for the New Moon, your appearing is for the monthly festival, the Great Mooring-post calls to you as to Him who stands up and cannot tire, who dwells in Abydos.
Compare with Mercer:
Wake up for Horus; stand up against Seth. Raise yourself as Osiris, like the spirit, son of Geb, his first-(born). Stand up as Anubis, who is on the min-w shrine, before whom the Ennead tremble. The three beginnings (divisions of the year) will be celebrated for you. Purify yourself on the day of the new moon; you dawn on the first of the month. The great min.t-(stake) mourns for you, as for him who stands without being tired, who resides in Abydos.
Again we see the differences in interpretation that Faulkner interposes into the text, preventing us from making assessment of the phrases for ourselves.
Again we see how Osiris is exhorted to be pure for his dawning (rising) into rebirth at the beginning of each month. This event is celebrated in heaven as much as it is on earth.
Hymn 610 (A variant of Hymn 43'7):
Awake for Horus! Stand up for Seth! Raise yourself, you eldest son of Geb, at whom the Two Enneads tremble! Stand up, O! Herdsman, for whom the three-day festival is celebrated! May you appear for the monthly festival, may you be pure for the New Moon festival.
This King is hale, the Herdsman stands up, the month is born, Spa lives. I have prepared arourae so that you may cultivate barley, you may cultivate emmer; this King will be presented therewith for ever.
Apparently, the ancient Egyptians felt that the health of Osiris in his monthly rebirth was important to the yield of grain.
Raise yourself up, Osiris, son of Geb, his first-born, before whom the Great Gods tremble. You purify yourself on the first of the month, you dawn on the day of the New Moon, for you will be celebrated at the three beginnings, (divisions of the year.)
Again we see the importance of the rebirth of Osiris at the new moons. He is asked to be pure to ensure the cycles of the earth.
A few passages concerning the Moon as the symbol for Osiris may be found in the Papyrus of Ani, dating to 1500 BC.
CHAPTER II. (1) THE CHAPTER OF COMING FORTH BY DAY, AND OF LIVING AFTER DEATH. Says Osiris Ani: "Hail, Only One, shining from the Moon! (2) Hail, Only One, shining from the Moon! Grant that this Osiris Ani may come forth among the multitudes which are round about you; (3) let him be established as a dweller among the shining ones; and let the underworld be opened unto him. And behold Osiris, (4) Osiris Ani shall come forth by day to do his will upon earth among the living."
We can see the nature of the symbolism. He shines in the heavens through his power and might. He is among the multitudes of celestial personalities. He will do his will upon earth among the living.
CHAPTER VIII. (1) THE CHAPTER OF PASSING THROUGH AMENTA, AND OF COMING FORTH BY DAY. Says Osiris Ani: "The hour openeth; (2) the head of Thoth is sealed up; perfect is the eye of Horus. I have delivered the eye of Horus which shines with splendors on the forehead of Ra, (3) the father of the gods. I am the same Osiris, dwelling in Amenta. Osiris knows his day and that he shall not live therein; nor shall I live therein. (4) I am the Moon among the gods; I shall not come to an end. Stand up, therefore, O Horus; Osiris hath counted thee among the gods."
He is the moon among the gods because of the brilliance of his splendor, second only to Ra who is symbolized by the sun.
CHAPTER LXXX. (1) THE CHAPTER OF CHANGING INTO THE GOD WHO GIVETH LIGHT IN THE DARKNESS. Says Osiris, the scribe Ani, triumphant: I am . . . I have led away the darkness captive by my might. I have upheld the Eye when its power waned (7) at the coming of the festival of the fifteenth day, and I have weighed Sut in the heavenly mansions beside the Aged one who is with him. I have endowed (8) Thoth in the House of the Moon-god with all that is needful for the coming of the festival of the fifteenth day.
He led the darkness of the night away by his glorious shining. The festival of the fifteenth day is the Full Moon, when he is in his highest magnitude. The Eye here may infer Ra; if his power should wane Osiris would take his place to keep the heavens lit.
We can now examine the Plutarch myth with greater benefit.
Clearly, we have only allusions, not explicit statements. Neither the Pyramid Texts nor the Papyrus of Ani offer details for us to understand the foundation of the moon myth. But the allusions agree with the myth in their elements; they do not deny the myth.
Plutarch recognized that the 28-year life of Osiris was a moon cycle, and that the 14 pieces into which his body was dismembered were the 14 days of the decline from full to new moon. In other words, Osiris was killed at the Full Moon. The association of Osiris as the Moon God then takes on a particular significance. Jesus was killed the day before the observance of the Passover, at the Full Moon.
There are many striking parallels between the myth of Osiris and the New Testament record of Jesus.
Both were killed by supermortal enemies. For the Egyptians it was Seth; for Christians it was the Devil
Jesus was crucified at the full moon, Passover. Osiris was dismembered at the full moon.
Jesus was in his 30's when he was killed; Osiris was 28.
Both suffered bodily harm: Jesus was crucified; Osiris was dismembered.
Both rose from the dead.
Both returned to their home in heaven.
Jesus is recognized by Christians as God and Creator; Osiris was recognized by the ancient Egyptians as Creator and Ruler of the Heavens.
Both had the power to raise human mortals from the dead.
The ancient Egyptians appealed to Osiris for eternal life. Christians appeal to Jesus for eternal life.
I, for one, cannot accept that these detailed parallels were an accident of time. Neither can I accept that the apostles of Jesus fashioned his story to such detailed parallel. They did not even know of this material, let alone borrow it! The many passages from the Old Testament show that we have an on-flow of events that spans hundreds and millennia of years. An immortal heavenly being is unfolding a revelation of his human life, death, and resurrection that spans the Judeo-Christian religious texts, not limited by the narrow vision of a few ignorant fishermen.
The evidence requires that the ancient Egyptians had an account of the events of Jesus thousands of years before the event, but that their memory became distorted and mythologized. I call it debased prophecy.
Other parallels exist but outside of the scope of this presentation. For example, Horus became the enemy of Set; they engaged in a great battle in the heavenly realms. There was war in heaven.
Rev 12:7-8 -- Now war arose in heaven, Michael and his angels fighting against the dragon; and the dragon and his angels fought, but they were defeated and there was no longer any place for them in heaven.
Set was a rebel god. Horus was the son of Osiris, and his protector. The images fit those of Melchizedek of the biblical account, not always named. See Psalm 2, 72, 110, and so on.
For me to accept that the Egyptian texts and stories were fashioned out of some primitive psychological impulse defies sanity. I cannot do it. The modern scholarly notion of the origin of such stories is, in itself, an insanity; it denies reality.
The illusions propagated by the modern scholarly world must eventually reap their harvest.
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