Dr. Clagett also describes an Egyptian sundial from Luxor that apparently dates to the Greco-Roman period and that possesses marks to measure, among other things, the winter solstice.[445]

Thus, in Egyptian time keeping we find artifacts measuring the winter solstice dating back over three thousand years, until shortly before the common era.

Winter Solstice Celebrations.

Associated with the hieroglyphs, calendars, buildings, myths and clocks were celebrations and festivals, not a few of which in Egypt revolved around the winter solstice, as we have seen from Plutarch, Epiphanius and Macrobius, among others. In addition to the Kronia and Kikellia festivals already discussed, we find another example of an Egyptian winter-solstice celebration in the inscription from Khnumhotep II's tomb at Beni Hassan (12th Dynasty, c. 1820 BCE), in which the winter solstice is referred to as "the feast of little heat."[446] Such would be an appropriate designation, especially in Egypt, which does not suffer the severe winters of northern Europe, for instance, where the winter solstice could be called "the time of intense cold!" From this inscription we know for a fact that there existed a winter-solstice festival in Egypt almost 4,000 years ago, in addition to the commemoration that evidently occurred at the beginning of the First Dynasty, some 5,000 years ago. In CT Sp. 623, the Osiris remarks upon "those happy monthly festivals of yours of the summer, of the inundation season and of the winter."[447] As have seen, the Egyptian winter-solstice festivals apparently occurred well into the common era as well.

Festivals of Osiris.

According to a lengthy inscription at the Temple of Hathor at Dendera, which was created during the Ptolemaic era (325-30 BCE), a "festival of Osiris" was celebrated from the 12th to the 30th of the Egyptian month of Choiach/Choiak/Coiak/Khoiak/Koiak, ending with Osiris being laid in the "holy sepulchre." Osiris is next shown being resurrected in an image, about which Frazer remarks, "The resurrection of the god could hardly be portrayed more graphically."[448] While Frazer, abiding by his "vegetation-god" thesis, sees in this scenario an occasion for sowing grain, with Osiris the "lord of the resurrections" of the grain, it could not have escaped the notice of those who carried out the festival or portrayed it in the inscription that it coincided with the winter solstice, which is when the second half of the month of Koiak fell during this period. Indeed, regarding the "Osiris rites commonly called 'mysteries' and the Festival of Khoiakh which immediately followed them," renowned Egyptologist Sir Dr. Alan H. Gardiner (1879-1963) remarks that "they are intimately connected in the first place with the death and burial of Osiris and the rising up of Horus in his stead..."[449]

The month of Koiak corresponding to December also can be found in the later Alexandrian and Coptic calendars, which are essentially the same. In Calendrical Calculations by professors of Computer Science at Tel Aviv University and University of Illinois, respectively, Drs Nachum Dershowitz and Edward M. Reingold state: "The Christian Copts, modern descendants of the Pharaonic Egyptians, use a calendar based on the ancient Egyptian solar calendar...but with leap years."[450] Drs. Dershowitz and Reingold further remark that "the Copts celebrate Christmas on Koiak 29 (which is always either December 25 or 26 on the Julian calendar)..."[451] Adding to this observation, the 15th of Koiak in the wandering calendar was calculated by scientist Dr. Otto E. Neugebauer (1899-1990), a professor of Mathematics at Brown University, to have fallen on the winter solstice around 70 BCE,[452] fitting in with the decades in the latter part of the Ptolemaic era and meaning that the month of Koiak during the first century before the common era also fell in December according to the old Egyptian calendar as well.

The celebration of Osiris's restoration, resurrection or rebirth in the Dendera inscription resembles the Kikellia from the Canopus stela and as mentioned by Epiphanius, representing the periplus or "second course" of the god. We also saw that the Kikellia were said to be celebrating the god's birth from the virgin mother, the former identified as the sun god and the latter as Kore, who in Egypt was equivalent with Isis.

In The Sacred Tradition in Ancient Egypt, Rosemary Clark describes what is apparently the same festival of Osiris during the time of the winter solstice: As the winter solstice denotes the literal decline of solar light, festivals celebrated at this time are connected with the renewal of the life force. One of these festivals was the annual raising of the Djed pillar of Asar [Osiris] at his great temple at Busiris in Lower Egypt. This was a symbolic restoration of the Neter's [God's] life, an event which followed a ritual reenactment of an episode in the great Osirian mythos, The Contendings of Heru [Horus] and Set. It took place, according to ancient records, on the 30th of Choiach, a time coinciding with the end of the Nile's inundation over the land. In our calendar the festival begins on December 10 and culminates at the winter solstice (December 22).[453]

The djed pillar-also called a "Tet," "Tat" or "Tau"-is a very ancient "cult icon of Osiris" that was "erected in a rite symbolizing Osiris's revivification after death."[454] The raising of the djed pillar at the sacred city of Busiris is mentioned in BD 18 and elsewhere.[455]

Adding to the idea of the restoration or rebirth of Osiris at the winter solstice, according to Nibley the winter solstice in Egypt was called the "Day of the Great Coming Forth," as found in the Leiden Papyrus (T32, 4/22), which addresses Osiris thus: "You establish yourself in the land at the feast of the Fixing of Times, on the Day of the Great Coming Forth [tr.t, the first day of the winter, the solstice]."[456]

Furthermore, the "restoration of Osiris" at the winter solstice-which would essentially constitute his rebirth in Horus-is also related by Plutarch (52, 372C): Moreover, at the time of the winter solstice they lead the cow seven times around the temple of the Sun and this circumambulation is called the Seeking for Osiris, since the Goddess in the winter-time yearns for water; so many times do they go around, because in the seventh month the Sun completes the transition from the winter solstice to the summer solstice. It is said also that Horus, the son of Isis, offered sacrifice to the Sun first of all on the fourth day of the month, as is written in the records entitled the Birthdays of Horus.[457]

Although here Plutarch discusses Osiris's water aspect, logic would indicate that the god's solar nature was also being sought at the winter solstice, when the sun is viewed as "weakening," "dying" or otherwise diminishing, in line with the shortest day of the year. Elsewhere, in fact, Plutarch (39, 366D-E) specifically states that one of the reasons for mourning Osiris was "the day's growing shorter than the night."[458]

In addition, this "Seeking for Osiris" at the winter solstice is deemed by the conservative Encyclopedia Britannica as one of the Egyptians' "most characteristic celebrations": Among those most characteristic celebrations of the Egyptians were those which took place at the [aphanismos] or disappearance of Osiris in October or November, at the search for his remains, and their discovery about the winter solstice...[459]

The discovery of Osiris's remains at the winter solstice essentially means that he was "born again" at that time, since he was thereafter resuscitated.

Regarding this important time of the year, Dr. Mure remarks: Osiris dead is, as we have seen, Osiris at the winter solstice, when the Nile was nearly at the lowest, and when, as we have shown in our account of that season, Harpocrates was born.[460]

Because Horus and Osiris were one and interchangeable, the new sun replacing the old, it could be stated truthfully that the "restoration" of Osiris at the winter solstice represents the "new birth" of Horus, as does every other day of the year. Hence, again we find Horus being born on "December 25th," the "Day of the Great Coming Forth."[461] In this regard, Brugsch asserts that certain Gnostics claimed the Egyptians actually called the winter solstice by the name of "Harpokrates," i.e., Horus the child,[462] which verifies once again the identification of Horus as the born-again sun at the winter solstice.

The winter-solstice motif is also indicated in the story related by Plutarch of Osiris being shut up in his ark during the sign of Scorpio, the "backbiter," who robs the sun of its strength as the solar orb nears the death of winter. In one myth describing the death of Horus, the god is killed by Set as a scorpion, a motif that would likewise symbolize the same theme, indicating once more the interchangeability of the sun gods. In fact, the winter solstice was considered a time to drive away Set through a ritual in which "an ass was slain, and a model of the serpent-fiend was hewn in pieces."[463] Thus, we possess an Egyptian solar myth of the darkness being vanquished at the solstice.

Obviously, it would be fascinating to inspect the ancient "records entitled the Birthdays of Horus" to which Plutarch refers in his comments about the "Seeking for Osiris." It is possible that any such records-if they were actually written down-could be found in the Library of Alexandria, which unfortunately was destroyed, taking with it a vast amount of human culture and knowledge, including many of these mysteries and secrets. Again, when we hear the clamor for "primary sources," we are reminded of this massive destruction of ancient culture, often by religious fanatics trying to prevent the truth from becoming known.

Dual Birthdays of Horus.

In the same vein as Plutarch, and quite possibly discussing the same text, in his treatise on the dual birthdays of Horus-one at the vernal equinox and the other at the winter solstice-Massey refers to "the Egyptian Book of the Divine Birth": The double birth of Horus at the two times, or the birth of the babe in the winter solstice and the rebirth as the adult in the Easter equinox is acknowledged in the Egyptian Book of the Divine Birth. The celebration of the Nativity at the solstice is referred to in the calendar of Edfu, and it is said that "everything is performed which is ordained" in the "Book of the Divine Birth."[464]

The text that Massey cites was also evidently mentioned by Austrian professor Dr. J. Krall: On the 6th of Pachons...the solstice is then celebrated. The Uza-eye is then filled, a mythical act which we have in another place referred to the celebration of the solstice, and "everything is performed which is ordained" in the book "on the Divine birth."[465]

The solstice celebrated on the 6th of Pachons is that of the summer, once again demonstrating the significance of that time of year. The "Uza-eye" being filled apparently refers to the Eye of the Sun (Re and/or Horus) approaching its culminating strength at the summer solstice.

Of course, the mere existence of a book "on the Divine Birth" discussing a celebration of the winter solstice is in itself a strong indication that this time of the year was indeed considered in Egypt to be the birth of the sun, as is logical and reasonable to assume in any event, since, again, every day was the birth of the sun!

Festival of Ptah.

According to Lockyer, Dr. Krall also discusses an inscription discovered at both Edfu and Esne "which seems to have astronomical significance." This inscription describes a feast day during the period of "1. Phamenoth" called the "Festival of the suspension of the sky by Ptah" or the "Feast of the suspension of the sky."[466] Krall clarifies these festivals as being "connected with the celebration of the Winter Solstice, and the filling of the Uza-eye..." He then continues: Perhaps the old year, which the Egyptians introduced into the Nile valley at the time of their immigration, and which had only 360 days, commenced at the Winter Solstice. Thus we should have in the "festival of the suspension of the sky" by the ancient god Ptah-venerated as creator of the world-a remnant of the time when the Winter Solstice...marked the beginning of the year, and also the creation.[467]

As we have seen on the good authority of Drs. Poole and Brugsch, the Egyptian year at one point did begin with the winter solstice, which makes sense because of the wandering calendar as well.

In addition, the god Ptah is the very ancient Father-Creator figure who, in "suspending the sky," resembles other Egyptian deities such as Isis, Horus and Shu with arms outstretched in the "vault of heaven," as well as the Greek god Atlas supporting the world on his shoulders, and various renderings of the Christian Father and Son holding up the heavens.

Feast of Sokar.

The father-god Ptah represents one of a pre-Christian "trinity in unity" constituting the hybrid god Ptah-Sokar-Osiris. Sokar, also written as Sokaris and Seker, is perceived as a distinct god, but he is also a form of Osiris, said to represent the sun god in his "underworld" role, enabling the sun "to complete its course during the night and to be reborn in the morning."[468] Concerning these gods, Maravelia remarks, "The syncretism of Sokar and Osiris, evident from the Middle Kingdom on, associated both deities as tutelary lords of the dead and dispensers of the resurrection in the Netherworld."[469] The god Sokar as the "reborn sun" was conceived at least 3,400 years ago, as related by Dr. Hawkins: In Kherouef's tomb, circa 1400 b.c., it says, "The doors of the underworld are open, O Sokaris, sun in the sky. O reborn one, you are seen brilliant on the horizon and you give back Egypt her beauty each time the sky is pierced with rays..."[470]

Regarding the "feast of Sokar," Maravelia also states, "The festival of Sokar was celebrated with considerable pomp, probably rivaling the festival of Opet; it was the continuity of the cult of the divine king connected with the resurrection of the god."[471] Furthermore, it was claimed that Osiris died during the feast of Sokar, in other words, around the winter solstice.[472] Regarding this feast, Wilkinson remarks: At the festival of the god his bark was borne in solemn procession round the walls of the temple of Sokaris.... The festival was connected with the winter solstice, with the "little sun," as the Egyptians called it at that time. In the Ptolemaic period it fell on the morning of the 26th of Khoiak (22nd December), while in earlier times it would seem to have been held in the evening....[473]

In a papyrus fragment of a calendar from the Hibeh collection (27), evidently created at Sais and dating to circa 301-240 BCE, the 26th of Koiak is deemed the "Festival of Osiris."[474] This "festival of Osiris" was said to last four days, beginning on the 26th of Koiak and ending on the 29th of Koiak (Canopus Inscr. 1. 51). This four-day period evidently constitutes the same span in Plutarch when Isis is mourning for Osiris. Concerning this festival, Egyptologist Dr. Bernard P. Grenfell (1869-1926), a professor of Papyrology at Oxford, remarks, "At Esneh the feast of Sokar, the Memphite god of the dead, identified with Osiris in later times, also took place on Choiak 26."[475] Brugsch likewise discusses the fest of Sokar, which was held on the 26th of Koiak, equivalent to December 22nd in the Julian calendar and December 25th in the calendar of Eudoxus (410/408-355/347 BCE).[476] In the temple of Dendera, Brugsch relates, we find a description of the 26th of Koiak-December 22nd also in the Alexandrian calendar-as representing the day of the winter solstice and of the "Rising of Osiris as the sun and moon."[477]

Brugsch further states that the winter-solstice festival-along with the Sokar fest-on the 26th of Koiak was proved to have existed during the period of the Alexandrian calendar, i.e., just before the common era.[478] This fact, of course, means that we possess mention of winter-solstice celebrations in Egyptian records dating from at least 20 centuries before the common era, right up to the time of Christ's alleged advent and, in fact, well into the common era. In reality, the winter-solstice celebration was so important that King Ptolemy VII Neos Dionysos (81-55 BCE) is depicted as pulling a ceremonial sled as part of a solemn procession on that date.[479] Brugsch describes the sled drawn by Ptolemy VII as representing the "Exodus of Sokar," with an image on the sled-sitting on top of an ark, as in the "ark of the Covenant" and as in the boat or bark of the "little sun"-resembling a baby hawk or falcon, with the sun disc on his head.[480] The image at Edfu being pulled by Ptolemy is unquestionably that of Sokar, whose "barque represents solar triumphs and is set on a sledge."[481]

Moreover, this great festival of Sokar during Koiak, in which the falcon-headed sun god is carried out of the temple, was thought to help the pharaoh succeed in the annual restorative digging of the canals that had been destroyed by the Nile flooding. As such, the festival evidently occurred at least as early as the Old Kingdom (3rd millennium BCE).[482] One thing is clear: The festival of Sokar was very popular, especially during the New Kingdom and into Ptolemaic times. Thus, many thousands of Egyptians over a period of millennia must have been aware of the sun's birth at the winter solstice.

Could this image of the pharaoh bringing out the baby sun at the winter solstice reflect the ritual described by Macrobius? If so, we possess a clear pre-Christian validation that Macrobius was correct-and this image would tend to verify Plutarch's description as well, although Plutarch names the god brought out as Harpocrates or "Horus the Child." In consideration of the fact that both Sokar and Horus are sun gods, both are identified with Osiris, both are represented as hawks or falcons as well as the "little sun" or "baby sun," and that the Egyptians associated Horus with Sokar,[483] it would seem again that Plutarch too is correct. Moreover, like Horus, one of Sokar's major roles is that of the resurrected Osiris; hence, the baby sun as a hawk/falcon emerges at the winter solstice as the resurrected Osiris. Thus, we can state once more that the Egyptian sun god dies and is reborn at the winter solstice, precisely as we find in other cultures.

Festivals of Isis.

As further evidence of the importance of the winter solstice to the Egyptians, in a text from the fourth century BCE called "The Festival Songs of Isis and Nephthys," we find reference to the "Festival of the Two 'Terti," which is the term for Isis and Nephthys "in their character of protectors of the deceased..."[484] In a footnote by Budge, we discover that this festival took place from December 25th to the 29th. [485] Again, the winter solstice is described in an inscription from King Ptolemy VII as "the sun disc coming out of the sky-ocean into the hands of the siblings Isis and Nephthys,"[486] and this festival reminds one of the hieroglyph symbolizing the winter solstice with the two goddesses holding the sun above an ankh, apparently restoring the dead orb to life. Adding to this notion, in his description of Nephthys, Hornung mentions that she is "often depicted together with Isis, either mourning Osiris or keeping the sun disk in motion,"[487] which seems to describe the winter-solstice hieroglyph and its evident life-giving meaning.

Another example of an Egyptian celebration associated with the winter solstice appears in the writings of the Greek astronomer and mathematician Geminos/Geminus (1st cent. BCE?), who claimed that the Greeks of his day had erroneously asserted the Festival of Isis, or "the Isia," to have occurred on the winter solstice, but that it had so happened at that time over 120 years prior to the change in the calendar.[488] Adding to this assertion, the Encyclopedia Britannica evinces that during certain eras the festival of Isis was indeed celebrated at the winter solstice.[489] In any event, in Geminos we possess yet another testimony that at some point prior to the common era the Egyptians were indeed celebrating at the time of the winter solstice.

Knowing all these facts, it is logical and rational to assume that Geminos, Plutarch, Epiphanius and Macrobius were not in error in their reports about the Egyptian winter-solstice festivals. If Geminos and Epiphanius are right that such winter-solstice celebrations occurred, and if Macrobius is correct in his assertions that the Egyptians brought out an image of the baby sun at that time, we have no credible, scientific reason to dismiss Plutarch's statement regarding Harpocrates/Horus the Child being this baby sun born at the winter solstice, especially since many of his contentions can be verified by the hieroglyphs, as stated by Budge, as well as by the evidence provided by Brugsch. The fact that Harpocrates, the morning sun, was born every day constitutes proof that Horus was likewise born at the winter solstice. In addition, Egyptian festivities placed Osiris's death and rebirth as Sokar at the winter solstice as well, the newborn sun likewise symbolized as a baby hawk or falcon, as we would expect Horus the Child to be represented.

In On Mankind: Their Origin and Destiny, Arthur Thomson summarizes the story of the baby sun at the winter solstice, who was born of a virgin mother, specifically as applied to Horus and Isis: The Egyptians did in fact celebrate at the winter solstice the birth of the son of Isis (Plut. De Iside), and the delivery of the goddess who had brought this young child into the world, feeble and weak, and in the midst of the darkest night. This child, according to Macrobius, was the god of light, Apollo, or the sun, painted with his head shorn of his beaming hair, his head shaved, and with only a single hair left. By this, says Macrobius, the dimness of the light at the winter solstice, and the shortness of the days as well as the darkness of the deep cave in which this god seemed to be born, and from which he issued forth to rise in the direction of the northern hemisphere and the summer solstice, in which he reassumed his dominion and his glory, was indicated...

It was this child of whom the virgin Isis called herself the mother in the inscription over her temple at Sais (Plut. De Iside) which contained the words, "The fruit which I have begotten is the sun." (Procl. in Tim. p. 30). This Isis of Sais has been correctly assumed by Plutarch to be the chaste Minerva, who, without fearing to lose her name of virgin, nevertheless says of herself that she is the mother of the sun.... She is the Virgin of the constellations, who is called by Eratosthenes, a learned Alexandrian (Eratosthen. cap. vii.), Ceres or Isis; that Isis who opened the year, and presided over the birth of the new solar revolution, and of the god of day-in a word, of her in whose arms we shall soon see the symbolic child.[490]

From all of the abundant evidence, it is apparent that the winter solstice was a highly important time and included the theme of the baby in a manger born on December 25th for centuries in Egypt long prior to the creation of Christianity and that, as we shall see further demonstrated, the solar babe's mother was deemed a "virgin," precisely as was said of Christ's mother.

As concerns the possible age of the Egyptian winter solstice celebration, continuing one very ancient tradition, modern Egyptians still observe a festival around the vernal equinox called "Sham el-Nessim," or "Shamo," which traditionally occurs in April and resembles the Western holiday of Easter. This festival may be reflected by Plutarch's remarks in chapter 43 of "Isis and Osiris" (368C), in which he discusses a celebration at the new moon in the month of Phamenoth called "Osiris's coming to the Moon," which the historian says "marks the beginning of spring."[491] Since this spring festival of Shamo is estimated to date to at least 4,500 years ago, it would be reasonable to assert that comparable winter-solstice celebrations may approach that age in Egypt as well. Indeed, the evidence indicates the winter solstice in Egypt was recognized at least 5,000 years ago, from the very beginning of Egyptian pharaonic history, extending well into the common era.

Christian Sun Worship?

The fact that the highly important winter-solstice solar festival was not added to the Christ myth until centuries after the purported advent of Jesus does not make the connection any less significant or him any less of a solar hero himself. Concerning this solar celebration and the obvious correlation to Jesus Christ, Kellner states: Since on the 21st December the sun reaches its lowest point, and then begins once more to rise higher in the heavens, man, in his simplicity, marked the day on which this change in the sun became perceptible as the new birth or birth-day of the sun, the invincible Sun-God. What was more natural for the Christians of that age than to connect this obvious natural event with the thought of the nativity of Him who is the Light of the World! Even if the Holy Scriptures had not suggested this idea, it must have presented itself to the Christian mind. The comparison of Christ with the sun, and of His work with the victory of light over darkness, frequently appears in the writings of the Fathers. St. Cyprian spoke of Christ as the true sun (sol verus). St. Ambrose says precisely, "He is our new sun (Hic sol novus noster)." Similar figures are employed by Gregory of Nazianzus, Zeon of Verona, Leo the Great, Gregory the Great, etc.[492]

As we have seen from Luke 1:24-27 and John 3:30, it would appear that the "Holy Scriptures" in fact may have suggested this idea!

In reality, so common was the contention of Christians worshipping the sun that Church fathers such as Tertullian (c. 155-230 AD/CE) and Augustine (354-430 AD/CE) were compelled to compose refutations of the claim. In Ad Nationes (1.13), Tertullian writes: The Charge of Worshipping the Sun Met by a Retort.

...Others, with greater regard to good manners, it must be confessed, suppose that the sun is the god of the Christians, because it is a well-known fact that we pray towards the east, or because we make Sunday a day of festivity. What then? Do you do less than this? Do not many among you, with an affectation of sometimes worshipping the heavenly bodies likewise, move your lips in the direction of the sunrise?

Once more, in his Apology (16), Tertullian addresses what appears to be a widespread insight that he surprisingly asserts comes from those with "more information" and "greater verisimilitude," or truth: ...Others, again, certainly with more information and greater verisimilitude, believe that the sun is our god. We shall be counted Persians perhaps, though we do not worship the orb of day painted on a piece of linen cloth, having himself everywhere in his own disk. The idea no doubt has originated from our being known to turn to the east in prayer. But you, many of you, also under pretence sometimes of worshipping the heavenly bodies, move your lips in the direction of the sunrise.

In addition to turning to the east for prayer, early Christians oriented their churches to the sun, a practice that continued into more modern times in some places: All our churches are more or less oriented, which is a remnant of old sun-worship. Any church that is properly built today will have its axis pointing to the rising of the sun on the Saint's Day, i.e., a church dedicated to St. John ought not to be parallel to a church dedicated to St. Peter.... Certainly in the early centuries the churches were all oriented to the sun, so the light fell on the altar through the eastern doors at sunrise.[493]

Adding to this knowledge, archaeoastronomer Dr. Ruggles remarks: Christian churches generally point eastwards. Liturgical traditions dating from medieval times associate the direction east-the rising place of the heavenly bodies and particularly of the sun-with the resurrection of Christ and the dawning of the "day of eternity" for righteous souls.[494]

As can be seen, the association of Christ's resurrection with the sunrise is little different from the same theme of Osiris being resurrected in Horus as the morning sun.

Demonstrating his astrotheological knowledge, Ruggles also comments: It is no coincidence...that the date of Christ's nativity was fixed as December 25, the date the Romans believed to be the winter solstice, and which had been established by Aurelian in c.e. 274 as the feast of the birth of the unconquered sun (Natalis Solis Invicti). Neither is it any coincidence that the Christian holy day is named Sunday.[495]

Interestingly, in the Coffin Texts (CT Sp. 196, 207) appear references to the "festival of the seventh day,"[496] instantly reminding one of the Jewish sabbath and the Christian Sunday. Not only is the Sun's day also the Lord's day, but from early times Christ himself was depicted with his face "shining as the sun" (Mt 17:2), as "the light of the world" (Jn 8:12) and "a light from heaven, above the brightness of the sun" (Acts 26:13). Lord Jesus was also called by a number of solar epithets, such as "Sun of Righteousness" (Mal 4:2), "the true sun," "our sun" and the "Sun of the Resurrection."[497] This latter epithet, which sounds very Egyptian, especially as concerns Osiris, was given to Christ by Clement of Alexandria, for one.[498] Furthermore, in the late second century Bishop Theophilus of Antioch ("Autolychus," 2.15) specifically stated that the sun is a "type of God," thereby imbuing it with divine qualities and essentially identifying it with Christ, who is likewise a "type of God."

Moreover, the statement in the New Testament book of Revelation (3:14) that Jesus is "the Amen" gives another important clue as to his true identity. In the Bible "amen" is in Greek and in Hebrew-who is "the Amen?" Although its definition is given differently in biblical translations, typically represented as signifying "so be it," the Amen has been suggested to reflect Ammon, Amon, Amun or Amen, meaning "hidden," and representing an old Egyptian god who eventually took on many solar attributes, essentially constituting a sun god, but also symbolizing the "hidden" power behind the sun. Amen/Amun became so powerful that in the Middle Kingdom (2040-1650 BCE) and onward he was deemed "the ultimate creator of the world."[499] It is therefore easy to see why Christ would be identified with the Egyptian god as the Amen.

The contentions of Christian sun worship based on these various factors continued well into the fifth century, as St. Augustine also was forced to address them in his Tractates on the Gospel of John (34), protesting: Let us not suppose that the Lord Jesus Christ is this sun which we see rising from the east, setting in the west; to whose course succeeds night, whose rays are obscured by a cloud, which removes from place to place by a set motion: the Lord Christ is not such a thing as this. The Lord Christ is not the sun that was made, but He by whom the sun was made. For "all things were made by Him, and without Him was nothing made."[500]

Although Augustine doth evidently protest too much in attempting to delineate Christ from the physical sun, the fact remains that this distinction is precisely the same as was said of Amen, Re, Osiris and other sun gods or epithets of the sun and/or creators of the solar disc, which was distinguished by the epithet "Aten."

There are in reality numerous astrotheological characteristics within Christianity, many of which can be found not only here but also in my books The Christ Conspiracy and Suns of God. Indeed, it is apparent from the massive amount of evidence provided here and elsewhere that the figure of "Jesus Christ" constitutes in large part a sun god based on the older solar heroes, including and especially those of Egypt such as Osiris and Horus. It is likely that anyone who wished to turn the popular and powerful sun god into a Jewish messiah, as we contend was done, would not immediately attach anything so obvious as the most well-known solar festival-the birth of the sun god himself-to the myth they were attempting to propagate as "history." The fact that this celebration eventually was added to the expanding Christian mythology indicates: 1. The powers that be had some inkling as to what they were dealing with, i.e., a solar myth; and 2. No birthday of Jesus was previously celebrated to any significant degree. Again, the December 25th date is in reality one of many birthdays for Christ proposed by the various Church fathers and Christian authorities over the centuries.[501] In the end, the December 25th birthday represents the birth not of the Jewish messiah but of the sun.

From the abundant evidence provided by ancient testimony, hieroglyphs, calendars, monuments, myths, clocks and festivals, it is clear that the Egyptians celebrated at the winter solstice ("December 25th") the restoration, resurrection, renewal or rebirth of the sun in one form or another, including as Re, Osiris, Sokar or Horus, at many points in their history from some 5,000 years ago into the common era. It is also apparent from the censorship of various texts over the centuries that there have been serious and prolonged attempts to hide these salient facts.

The Virgin Isis-Mery.

"...at the last, when [Osiris's] cult disappeared before the religion of the Man Christ, the Egyptians who embraced Christianity found that the moral system of the old cult and that of the new religion were so similar, and the promises of resurrection and immortality in each so much alike, that they transferred their allegiance from Osiris to Jesus of Nazareth without difficulty. Moreover, Isis and the child Horus were straightway identified with Mary the Virgin and her Son, and in the apocryphal literature of the first few centuries which followed the evangelization of Egypt, several of the legends about Isis and her sorrowful wanderings were made to centre round the Mother of Christ. Certain of the attributes of the sister goddesses of Isis were also ascribed to her, and, like the goddess Neith of Sais, she was declared to possess perpetual virginity. Certain of the Egyptian Christian Fathers gave to the Virgin the title 'Theotokos,' or 'Mother of God,' forgetting, apparently, that it was an exact translation of neter mut, a very old and common title of Isis."

Dr. E.A. Wallis Budge, The Gods of Egypt (I, xv-xvi) "...Horus was not the only sun-god recognised by the Egyptians. His own father Osiris, the Savior (of whom Horus was a re-incarnation), was born-also at the winter solstice-of an immaculate virgin, the goddess Neith, who, like Isis, the mother of Horus, was known by the titles of Mother of God, Immaculate Virgin, Queen of Heaven, Star of the Sea, The Morning Star, The Intercessor."

William Williamson, The Great Law: A Study of Religious Origins (26) "The miraculous birth of Jesus could be viewed as analogous to that of Horus, whom Isis conceived posthumously from Osiris, and Mary was closely connected with Isis by many other shared characteristics."

Dr. Erik Hornung, The Secret Lore of Egypt (75) "The Egyptian goddess who was equally 'the Great Virgin' (hwnt) and 'Mother of the God' was the object of the very same praise bestowed upon her successor [Mary, Virgin Mother of Jesus]."

Dr. R.E. Witt, Isis in the Ancient World (273) Over the centuries, a number of individuals have brought to light the obvious correspondences between the Christian Mother of Jesus, the Virgin Mary, and the Egyptian Mother of Horus, the great goddess Isis, as well as the commonality of the miraculous births of their respective offspring, who were both fathered by a god and mothered by an eternal virgin. The similarities between Horus and Jesus's mothers, including both their state of purity and their names, along with these gods' nativities, render the Christian savior's divine birth commonplace and mundane.

As concerns the parallels between Mary and Isis, in The Egyptian Revival, Dr. James S. Curl, a professor emeritus at the Queen's University of Belfast, remarks: ...the resemblances between Isis and the Virgin Mary are far too close and numerous to be accidental. There can, in fact, be no question that the Isiac cult was a profound influence on other religions, not least Christianity. As Dr. Witt has noted, the more we probe the mysterious cult of the goddess Isis, the greater that goddess appears in historical terms: Isis was a familiar deity in the cosmopolitan cities of Rome and Alexandria, in the towns of Pompeii and Herculaneum, in the city-states of the Hellenistic period (c. 323-end of the first century BC) in Asia Minor, and throughout Gaul, whilst there was an important Isiac temple in Roman Londinium. She cannot be ignored or wished out of existence, nor can it be assumed that one day in the fifth century of our era she simply vanished from the hearts and minds of men....

...[Isis] was the sacred embodiment of motherhood, yet was known as the Great Virgin, an apparent contradiction that will be familiar to Christians.[502]

Beginning four to five centuries before the common era, the influential gods of the Isiac cult became widespread around the Mediterranean, with Isis emerging as one of the most popular deities at Rome by the first century BCE.[503] As Hornung says, "The beginnings of the 'Isis mission,' as it has been called, can be placed no later than the fourth century B.C.e."[504]

As she traveled around, Isis's form became influenced by the native religious thought, particularly by the Greek, thus becoming "Hellenized." Concerning this development, Morenz states: In this Grecianized form, Isis penetrated to the furthermore extremities of the Greek and Roman world. As is known, she is to be found in the Danubian lands, in the province of Germania, and even as far north as Hadrian's Wall in Britain.[505]

From Rome, Isis worship spread throughout other parts of the Empire, including Europe and Libya. As Hornung further recounts: The spread of the cult of Isis began in the fourth century B.C.e. That was when...a temple was founded at Piraeus and another circa 300 at Eretria; others followed on the islands of Delos, Rhodes, Cos, Samos, Lesbos, and Cyprus, and also at Ephesus. At Athens, the cult of Isis lasted until the fourth century c.e. In the western Mediterranean, Sicily was first to have an Isis cult, followed in the second century B.C.e. by the Italian mainland, in particular Pompeii; at this time, Pozzuoli already had a Serapeum of its own. The cult of Isis is attested at Rome as early as Sulla (88-78 B.C.e.), and Isis sanctuaries were gradually established in nearly all provinces of the Roman empire. In particular, it spread via river valleys that were important trade routes, such as the Rhone valley in Gaul, and in Germany, the Rhine valley as far as Cologne. It eventually reached northwest Holland and England (there was an Iseum in London and a Serapeum in York), and Hungary in the northeast; additionally, it spread to north Africa and Spain.[506]

By the time of the common era, Isis was perhaps the most important deity of the Roman Empire, and, as such, her influence cannot be overstated. Concerning her popularity during the Greco-Roman period, Serry states, "The goddess Isis strongly dominated the religious awareness."[507] Isis's millions of worshippers would no more simply forget her than would the devotees of the Virgin Mary today, without a very powerful and concerted effort to usurp her worship by setting up a competing cult, which is precisely what happened with Christianity.

Concerning the rise of Isis worship, Dr. Delia White relates that the "successful spread of the Isis-Sarapis-Harpokrates cult throughout the Mediterranean vastly increased Isis' importance in the lives of many individuals."[508] As we have already seen, Harpokrates/Harpocrates or "Horus the Child" was a popular god who, obviously, was revered along with his mother as her worship flourished throughout the Roman Empire. Regarding Harpocrates during the Greco-Roman period, Serry states, "His cult spread in Greece and Italy and even reached India. His portraits were a favorite artistic subject for the Ptolemaic and Roman artists."[509] Horus's importance into the common era is indicated as well by a "Horus stela that was set up next to a statue of Isis-Fortuna on the Esquiline Hill" in Rome, with others found "in places such as Byblos, Meroe, and Axum."[510] This Roman stela was one of many Egyptian monuments, including pyramids, which were set up all around the Empire.

At this point in history, the many worshippers of the Egyptian religion around the vast territory of the Roman Empire may have perceived reality in the following manner: ...The resurrection of Osiris taught them to believe in the resurrection of the dead, the conception and birth of Horus, preached the doctrine of life arising out of death, the triumph of Horus over Set symbolized the ultimate victory of good over evil, and the sorrows of Isis and her tender mother-love touched all hearts.[511]

From this summary of what the followers of Egyptian religion were taught to believe, we are immediately struck by the profound similarities to Christianity. Concerning this "preparation for Christianity," as apologists over the centuries have disingenuously deemed the "uncanny" resemblance between the Egyptian religion and their own faith, Budge states: ...the knowledge of the ancient Egyptian religion which we now possess fully justifies the assertions that the rapid growth and progress of Christianity in Egypt were due mainly to the fact that the new religion, which was preached there by Saint Mark and his immediate followers, in all its essentials so closely resembled that which was the outcome of the worship of Osiris, Isis and Horus that popular opposition was entirely disarmed. In certain places in the south of Egypt, e.g., Philae, the worship of Osiris and Isis maintained its own until the beginning of the fifth century of our era, though this was in reality due to the support which it received from the Nubians, but, speaking generally, at this period in all other parts of Egypt Mary the Virgin and Christ had taken the places of Isis and Horus, and the "God-mother" or "mother of the god," was no longer Isis but Mary whom the Monophysites styled ["Mother of God"].[512]

Far from being unique to Christianity, the title "Mother of God" was utilized in the Egyptian religion ages before the purported existence of the Virgin Mary, to whom the epithet was a relatively late addition: The Egyptian goddess was described by the Egyptians as Mother of God (Mwt ntr); this appellation is reprised by the Christians concerning Mary...the first example appearing with Origen in the first quarter of the third century.[513]

In her temple at Philae appear many Ptolemaic-era "hymns to Isis" dating back centuries prior to the common era that include numerous epithets of the goddess, such as not only "Mother of God" or "God's Mother," but also "the Great" and "Giver of Life."[514] Isis was also called "Lady of Heaven, Earth, and the Netherworld," because, according to this theology, she was their creator.[515] Indeed, in demonstrating her function as the creator god, it was said that Isis "brought the world into existence 'through what her heart conceived and her hands created.'"[516] As part of this role of creator, the goddess declares in an aretalogy at Philae, "I regulated the course of the sun and the moon,"[517] much like the biblical god, as at Psalm 74:16 and 8:3.