→ Peter Was The First pope... NOT!
→ None of that Nunnery
→ Call No Man Your Father
→ Rendering Idols in the catholic church

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...The Sun was looked up to as the grand omnipotent nucleus, whose all-vivifying power is the vital and sole source of animative and vegetative existence upon the globe—the glorious foundation out of which springs all that man ever has, or ever can call good; and as such, the only proper object of the homage and adoration of mankind: hence the Sun, as we are informed by Pausanias, was worshipped at Eleusis under the name of "The Saviour."

Page 10; Zeitgeist Movie Companion

There are these square-shaped statues of other gods inside the enclosure: Hermes the Leader, Apollo, Athene, Poseidon, the Saviour Sun, and Herakles.

Page 10; Zeitgeist Movie Companion

The statues of Asclepius and Dionysus are of stone, but there is a statue of Zeus the Saviour in the market-place made of bronze.

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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].

Page 17; Zeitgeist Movie Companion

Of all the deities of Hellenism, Isis of the Myriad Names was probably the greatest. She was identified with practically every goddess and deified woman of the known world; she was the one reality which they all imperfectly shadowed forth. She was Lady of All, All-seeing and All-powerful, Queen of the Inhabited World; she was Star of the Sea, Diadem of Life, Lawgiver and Saviour; she was Grace and Beauty, Fortune and Abundance, Truth, Wisdom, and Love.
Page 360 [323 in the edition provided]; Hellenistic Civilisation by W.W. Tarn 1952

682c. N. is the great mistress (or, damsel).
728a. The great damsel who lives in Heliopolis has given her arm to thee,
2002a. The great damsel who lives in Heliopolis has given her arm to thee.

In that strength Isis swept the Mediterranean. When finally Christianity triumphed, and Zeus and Apollo, Sarapis and the star-gods, were hurled from their seats, Isis alone in some sense survived the universal fall; the cult of the Virgin had been introduced before the Serapeum was sacked, and Isis' devotees passed quietly over to the worship of another Mother—how quietly sometimes may be seen from this, that various instances are said to be known of her statues afterwards serving as images of the Madonna.
Page 88; Hellenistic Civilisation by W.W. Tarn 3rd Edition

The next two years were years of great joy to the exiled King and Queen. A little hut of branches and reeds made their home ; the river provided wealth of fish and wildfowl for food ; and a plot of ground beyond the trees, on which were still a few stalks of corn, was tilled by Osiris to yield a prolific harvest. And when the baby Horus was born, their cup of happiness was full to overflowing.

Page 108 [120]; Legends Of Ancient Egypt: Stories Of Egyptian Gods And Heroes by F. H. Brooksbank B.A.

Thy sister Isis cometh to thee rejoicing in her love for thee. [FN#30]  Thou hast union with her, thy seed entereth her.  She conceiveth in the form of the star Septet (Sothis).  Horus-Sept issueth from thee in the form of Horus, dweller in the star Septet.  Thou makest a spirit to be in him in his name 'Spirit dwelling in the god Tchentru.'  He avengeth thee in his name of 'Horus, the son who avenged his father.'  Hail, Osiris, Keb hath brought to thee Horus, he hath avenged thee, he hath brought to thee the hearts of the gods, Horus hath given thee his Eye, thou hast taken possession of the Urert Crown thereby at the head of the gods.

Page 22; Legends Of The Gods: The Egyptian Texts, edited with Translations by E. A. Wallis Budge London, 1912

After these things Horus, son of Ra, and Horus, son of Isis, each took the form of a mighty man, with the face and body of a hawk, and each wore the Red and White Crowns, and each carried a spear and chain.

Page 19; Legends Of The Gods: The Egyptian Texts, edited with Translations by E. A. Wallis Budge London, 1912

The hymn concludes with a reference to the accession of Horus, son of Isis, the flesh and bone of Osiris.

Page 23; Legends Of The Gods: The Egyptian Texts, edited with Translations by E. A. Wallis Budge London, 1912 

"I am Isis, who conceived a child by her husband, and she became heavy with Horus, the divine [child]. I gave birth to Horus, the son of Osiris, in a nest of papyrus plants.[FN#229]

Osiris was here crowned lord of the universe, and here his son Horus assumed the throne of his father left vacant by the death of Osiris.

Page 59 [105]; The Gods of the Egyptians or Studies in Egyptian Mythology by E.A. Wallis Budge, Vol. 2, 1904

Isis, the companion and inspiration of the dead god, his sister Nephthys, Thot and Anubis, who shared his thoughts, Horus, his beloved son, who had inherited his wisdom, found in the teachings of Osiris himself, the secret which would recall him to a new life and a better one—that would make him invulnerable to a second death.

Page 78 [114]; Kings and Gods of Egypt By Alexander Moret 1912

I am Yesterday. I know the Morning. Let him explain it. Yesterday is Osiris, the Morning the Sun; the day on which are strangled the deriders of the Universal Lord, when his son Horus has been invested; or the day is the victory of his arms, when the chest of Osiris has been confronted by his father the Sun.

Chapter XVII.; The Funeral Ritual or Book of the Dead; Translated by Samuel Birch, Esq.

[The one] ordering his name to rule the Gods is Horus the son of Osiris, who has made himself a ruler in the place of his father Osiris.

Chapter XVII.; The Funeral Ritual or Book of the Dead; Translated by Samuel Birch, Esq.

[Mat 1:23] Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.
Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife:
And knew her not till she had brought forth her firstborn son: and he called his name Jesus.

[Luk 1:27] To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name [was] Mary.

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Hence, in discussing these myths we are not dealing with "real people" who have body parts.
Page 17; Zeitgeist Movie Companion

Horus was born of a star in the east (Sirius)

Page 18-19; Zeitgeist Movie Companion

[Mat 2:1-12] Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem,
Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.

In
Strong's G1537 - ek
1) out of, from, by, away from

[Mat 2:2] Saying, Where is he that is born King of the Jews? for we have seen his star from the east, and are come to worship him.

[Mat 2:9] When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was.

[Isa 14:12] How art thou fallen from heaven, O Lucifer, son of the morning! [how] art thou cut down to the ground, which didst weaken the nations!

Strong's H1966 - heylel
Lucifer = "light-bearer"
1) shining one, morning star, Lucifer
a) of the king of Babylon and Satan (fig.)
2) (TWOT) 'Helel' describing the king of Babylon

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At the age of 30 he was baptized by a figure known as Anup and thus began his ministry.

Page 20; Zeitgeist Movie Companion

As John the Baptist is the founder of the Christ in baptism, so Anup was the christifier of the mortal Horus, he on whom the holy ghost descended as a bird when the Osiris made his transformation in the marriage mystery of Tat tu (Rit., ch. 17).

Page 249; Christ in Egypt by Acharya S aka D.M. Murdock

The Osiris goes purified in the place of birth, he has been steeped in resin in the Place of Preservation. Let him explain it. The Gods, Guardians, Judges, are the Apes, Isis and Nephthys. Things of a nature hateful to the Gods are trick and craft. The Clean Crosser over the place of birth is Anup [Anubis]. He is behind the bier which holds the bowels of Osiris. He who has been steeped in resin in the place of Pre- {179} servation is Osiris; or, it is the Heaven and Earth; or, it is Shu the conqueror of the world in Suten-khen [Bubastis]. The resin, tahn, is the Eye of Horus; the Place of Preparation is the place of reuniting of Osiris.

Page 32; The Funeral Ritual or Book of the Dead; Translated by Samuel Birch, Esq.

The "dress" (tahn), may also be the "resin" or ''crystal," and the "clay" (baa), a "brass" or "metal" instrument, and so again in p. 208.

Page 116; The Funeral Ritual or Book of the Dead; Translated by Samuel Birch, Esq.

The mystical amulet mentioned as "felspar," in p. 257, is of tahn, supposed to be either "crystal" or a {332} "resin."

Page 117; The Funeral Ritual or Book of the Dead; Translated by Samuel Birch, Esq.

Back, Crocodile of the West, living off those never at rest! What thou hatest is in my belly. I have eaten the limbs of Osiris. I am Set.

Page [38-39] The Funeral Ritual or Book of the Dead; Translated by Samuel Birch, Esq.

[Mat 3:11] I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and [with] fire:

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Concerning the sun god‘s nightly journey back to life, Egyptologist Dr. Jacobus Van Dijk of the University of Groningen says that "according to the Pyramid Texts, the sun god purifies himself in the morning in the Lake of the Field of Rushes." Thus, the morning sun—or Horus—was said to pass through the purifying or baptismal waters to become reborn, revivified or resurrected.

Page 21; Zeitgeist Movie Companion

206a. "Thou hast equipped thyself like Horus, the youthful,
206b. nor is there anything lacking in thee, nor anything ceases with thee,
206c. for behold thou art more glorious, more powerful than the northern gods and their spirits.
207a. Thou puttest away thine uncleanness for Atum in Heliopolis, thou ascendest with him;
207b. thou judgest distress in the underworld,. thou standest above the places of the abyss;
207c. thou art (king) with thy father Atum, thou art high with thy father Atum;
207d. thou appearest with thy father Atum, distress disappears.
207e. The midwife of Heliopolis (holds) thy head.
208a. Thou ascendest, thou openest thy way through the bones of Shu;
208b. thou envelopest thyself in the embrace of thy mother Nut;
208c. thou purifiest thyself in the horizon, thou puttest away thine impurity in the lakes of Shu.

Part 4; The Pyramid Text

371c. Isis nurses him, Nephthys suckles him,
372a. Horus takes him by his fingers (to his side),
372b. he purifies N. in the lake of the jackal,
372c. he makes, the ka of N. clean in the lake of the Dȝ.t.

Part 9; The Pyramid Text

456d. Thou causest the ka of N. to approach his side,
456e. like as thy Wig (deified) approaches thee.
457a. Purify N., make N. bright
457b. in this thy jackal-lake, O jackal, where thou purifiest the gods.

Part 12; The Pyramid Texts

1083a. I have purified myself in the lakes of the dancers(?) singers(?) or, panegyrists(?),
1083b. I have cleansed myself in the lakes of the jackal.
1083c. Thorn-bush, remove thyself from my way,
1084a. that I may take the south side of the Marsh of Reeds.
1084b. The m3'-canal is opened, the Winding Watercourse is inundated.
1084c. The two reed-floats of heaven are placed for Horus,
1084d. that he may ferry over to Rē‘, to the horizon.

1139c. for N. is pure (a priest), the son of a pure one (a priest).
1140a. N. is purified with these four nmś.t-jars,
1140b. filled at the divine-lake in Ntr.w;

1152a. He crosses the sky like Swnt;
1152b. the third (with him) is Sothis of the pure places,
1152c. for he purifies himself in the lakes of the Dwȝ.t.

1164a. O, raise thyself up, N.;
1164b. receive these thy four nmś.wt-jars and ‘ȝb.wt-jars;
1164c. purify thyself in the Lake of the jackal; purify thyself by incense in the Lake of the Dȝ.t;

Part 24; The Pyramid Texts

1245a. N. descends in the lake of Kns.t;
1245b. N. purifies himself in the Marsh of Reeds;
1245c. N. is purified by the Followers of Horus,

1247a. To say: N. has purified himself in the Lake of Reeds,
1247b. wherein Rē‘ was purified.

Part 25; The Pyramid Text

1530a. N. ascended on the eastern side of the sky;
1530b. he descends as a green bird;
1530c. he descends ---- lord of the Dȝ.t-lakes.
1530d. N. is purified in the lakes of the śmn-goose.

Part 37; The Pyramid Texts

1704a. The Lake of Reeds is full; the Winding Watercourse is inundated;
1704b. the mn‘-canal of N. is open,
1704c. whereby he may ferry over to the horizon, to the place where the gods will be born,
1704d. and where thou wilt be born with them.

Part 44; The Pyramid Texts

1916a (Nt. 738). O N., thou hast collected thy bones; thou hast collected thy limbs;
1916b (Nt. 738-739). Thou hast assigned (left in legacy) thy teeth; thou hast taken thy heart to thy body;
1917 (Nt. 739). thou hast shaken the dust (lit. earth) from thy flesh;
1918 (N. 719 + 30). thou hast received this thy purification, these thy four ’ȝb.t-jars.
1919a (Nt. 739). Draw fully from the divine lake, the lake in which [they] purify thee, as a god.

Part 50; The Pyramid Texts

1978b. Osiris speaks to Horus:
1978c. After he had exterminated the evil [which was in N. on] his fourth day,
1978d. after he had annulled that which he did against him on his eighth [day].
1979a. [Thou hast come forth] from the lake of life; [thou art] purified [in the lake of] ḳbḥ.w,

Part 51; The Pyramid Texts

1987a. To say: O N., thou art the son of a Great One;
1987b. thou art purified in the lake, Dȝ.ti;
1987c. thou takest thy throne in the Marsh of Reeds.

Part 52; The Pyramid Texts

2169a. To say: O N., the mouth of the earth opens for thee; Geb speaks to thee:
2169b. "Thou art great like a king; thou art mighty like Rē‘.
2170a. Thou purifiest thyself in the lake of the jackal; thou cleansest thyself in the lake of the Dȝt."

Part 58; The Pyramid Texts

N. = Pepi II (Neferkarē‘)...
Pepi II, whom Sethe records as N. (Neferkarē‘)...
Pepi II of the Sixth Dynasty

Introduction; The Pyramid Texts

in this thy jackal-lake, O jackal, where thou purifiest the gods.

1704a. The Lake of Reeds is full; the Winding Watercourse is inundated;
1704b. the mn‘-canal of N. is open,
1704c. whereby he may ferry over to the horizon, to the place where the gods will be born,
1704d. and where thou wilt be born with them.

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Horus was known by many gestural names such as... The Lamb of God, and many others

Page 25; Zeitgeist Movie Companion

Then said Thoth to Ra, "Horus shall be called 'Winged Disk, Great God, Smiter of the enemies in the town of Heben' from this day forward, and he shall be called 'He who standeth on the back' and 'prophet of this god,' from this day forward."
Homage to thee, Osiris, Lord of eternity, King of the gods, whose names are manifold, whose transformations are sublime, whose form is hidden in the temples whose Ka is holy, the Governor of Tetut, [FN#119] the mighty one of possessions (?)in the shrine, [FN#120] the Lord of praises [FN#121] in the name of Anetch, [FN#122] President of the tchefa food in Anu, [FN#123] Lord who art commemorated in [the town of] Maati, [FN#124] the mysterious (or, hidden) Soul, the Lord of Qerret, [FN#125] the sublime one in White Wall, [FN#126]Soul of Ra [and] his very body, who hast thy dwelling in Henensu, [FN#127] the beneficent one, who art praised in Nart, [FN#128]who makest to rise up thy Soul, Lord of the Great House in the city [FN#129] of the Eight Gods, [FN#130] [who inspirest] great terror in Shashetep, [FN#131] Lord of eternity, Governor of Abtu (Abydos).

The Horus: "Mighty Bull, the form(?) of risings [FN#150], stablished in sovereignty like Tem." The Golden Horus: "Mighty one of strength[FN#151], destroyer of the Nine Nations of the Bow." [FN#152] King of the South and North: "The Lord of the Two Lands, User-Maat-Ra- setep-en-Ra Son of Ra: Of his body, Ra-meses-meri-Amen, of Amen-Ra; [FN#153] the Lord of the thrones of the Two Lands, and of the Company of the Gods, the Lords of Thebes, the beloved one.  The beneficent god, the son of Amen, born of Mut, begotten of Herukhuti, the glorious offspring of Neb-tchert, [FN#154] begetting [as] the Bull of his Mother, [FN#155] king of Egypt, Governor of the deserts, the Sovereign who hath taken possession of the Nine Nations of the Bow; [who] on coming forth from the womb ordained mighty things, who gave commands whilst he was in the egg, the Bull, stable of heart, who hath sent forth his seed; the king who is a bull, [and] a god who cometh forth on the day of battle like Menthu, [FN#156] the mighty one of strength like the son of Nut." [FN#157].

Page 53, 63, 66-67; Legends Of The Gods: The Egyptian Texts, edited with Translations by E. A. Wallis Budge London, 1912

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Horus was known by many gestural names such as The Truth, The Light, God’s Anointed Son... and many others

Page 25; Zeitgeist Movie Companion

The very first of the chief epithets applied to Horus in this his third great office has a startlingly Christian sound; it is the "Sole begotten Son of the Father" to which, in other texts, is added "Horus the Holy Child," the "Beloved son of his father." The Lord of Life, the Giver of Life, both very usual epithets on the funeral scarabei, the ''Justifier of the Righteous," the "Eternal King" and the "Word of the Father Osiris."

Page 22 [32]; The Horus Myth in its Relation to Christianity by W. R. Cooper; 1877.

Writing as I do now, in permanent exile from London, and myself at the very door of death, it is peculiarly disheartening, after thirty years of orthodoxy, to be in doubt whether a paper written in defence of Christian doctrine, has not in itself afforded a handle to infidel misarguments.
Of course, as an Egyptologist, I cannot endure a speaker's felicitous simile of a pyramid of theory being raised upon a slender inverted apex of fact, but I do nevertheless very sensibly feel the importance of the fears urged by Canon Titcomb, that improper inferences may be drawn from certain statements in the myth of Horus, so, rather than open a door for heresies which I detest, I would prefer to consider that I have overstated my own positions, and perhaps have read too much of a later Christianity into the Horus myth than the words themselves would have strictly warranted. I do not say that I have done so, but my confidence in certain deductions is so far shaken that I should not be surprised if it were proved that I have thus misinterpreted my texts; albeit I must with equal positiveness assert that nothing in the appendices themselves has shown this to have been the case.

Page 75-76 [85-86]; The Horus Myth in its Relation to Christianity by W. R. Cooper; 1877.

I know the Great God who is in it [the West]. Let him explain it. He is Osiris, or Adorer of the Sun is his name, Soul of the Sun is his name. Begotten by himself is his name.

XVII. The Funeral Ritual or Book of the Dead; Translated by Samuel Birch, Esq.

he is the son beloved of his father, he has come from the mummy, a prepared Spirit. Oh Gods and Goddesses give way!

IX. The Funeral Ritual or Book of the Dead; Translated by Samuel Birch, Esq.

The Osiris makes way, he goes, he glorifies Osiris, the Lord of Life.

CXXII. The Funeral Ritual or Book of the Dead; Translated by Samuel Birch, Esq.

To the Giver of Life to her Skin [Mystical Cow].

CXLI. The Funeral Ritual or Book of the Dead; Translated by Samuel Birch, Esq.

I am Thoth, justifier of the words of Horus against his enemies, the day of weighing words in the great abode in An [Heliopolis].

I. The Funeral Ritual or Book of the Dead; Translated by Samuel Birch, Esq.

An adoration made to Osiris, the Dweller of the West, Great God, Lord of Abydos, Eternal King, Everlasting Lord, Great God in the plain are still from [the deceased scribe].

I. Prayer The Funeral Ritual or Book of the Dead; Translated by Samuel Birch, Esq.

The Osiris is born like a word.
26. Oh Supplier of Words, coming out of the Great place! I have not burnt my mouth.
30. Oh Stripper of Words, coming out of Unas! I have not made delays, or dawdled.
The Osiris his eye reposes, his legs sit in the great boat of Khepra, he is made; his words are made.

I., CXXV., CXXX. The Funeral Ritual or Book of the Dead; Translated by Samuel Birch, Esq.

[John 14:6] Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.

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Ointment, ointment, where should you be? You on Horus‘s forehead, where should you be? You were on Horus‘s forehead...

Page 26; Zeitgeist Movie Companion

50a. Pouring a libation of oil.
50b. Osiris N., I fill thine eye for thee with ointment. To say four times. Śt-ḥb-oil.
50c. Osiris N., take to thyself that with which a liquid offering is made. Ḥknw-oil.
51a. Osiris N., take to thyself the eye of Horus, on account of which he was punished. Śft-oil.
51b. Osiris N., take to thyself the eye of Horus, which is united with him. Nhnm-oil.
51c. Osiris, N., take to thyself the eye of Horus, with which he brought and carried the gods. Twȝ.t-oil.
52a. Oil, Oil, arise, open thou; (thou) who art on the brow of Horus, arise, open thou.
52b. Thou who art on the brow of Horus, put thyself on the brow of this N.

Part 2; The Pyramid Text

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Broadly speaking, the story of Horus is as follows. Horus was born on December 25th*
Page 26; Zeitgeist Movie Companion

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The issue at hand is not a man being thrown to the ground and nailed to a cross, as Jesus is depicted to have been, but the portrayal of gods and goddesses in “cruciform,” whereby the divine figure appears with arms outstretched in a symbolic context. The word "crucify" comes from the Latin crucifigere, composed of cruci/crux and affigere/figere, meaning "cross" and "to fix/affix," respectively. Thus, it does not necessarily mean to throw a living person to the ground and nail him or her to a cross, but could signify any image affixed to a cross-shape or in cruciform.

Page 27; Zeitgeist Movie Companion

crucify
c.1300, from O.Fr. crucifer (12c., Mod.Fr. crucifier), from V.L. *crucificare, from L.L. crucifigere "to fasten to a cross," from cruci, dat. of L. crux "cross" (see cross) + figere "fasten" (see fix). An ancient mode of capital punishment considered especially ignominious by the Romans. Figurative sense of "to torment" is 1620s.

fix (v.)
Sense of "fasten, attach" is c.1400; that of "settle, assign" is pre-1500 and evolved into "adjust, arrange" (1660s), then "repair" (1737). Sense of "tamper with" (a fight, a jury, etc.) is 1790. As euphemism for "castrate a pet" it dates from 1930. Related: Fixed; fixedly (1590s); fixing.

cruciform
1660s, from Mod.L. cruciformis, from L. crux (gen. crucis) "stake, cross" (see cross) + forma "form" (see form).

stake (v.)
early 14c., "to mark (land) with stakes," from stake (n.). Hence, to stake a claim (1857). Meaning "to risk, wager" is attested from 1520s, probably from notion of "post on which a gambling wager was placed," though Weekley suggests "there is a tinge of the burning or baiting metaphor" in this usage. Noun meaning "that which is placed at hazard" is recorded from 1530s. Plural stakes, as in horse racing, first recorded 1690s (cf. sweepstakes). To have a stake in is recorded from 1784. Meaning "to maintain surveilance" (usually stake out) is first recorded 1942, Amer.Eng. colloquial, probably form earlier sense of "mark off territory."

[Gal 3:13] Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed [is] every one that hangeth on a tree:

[Mar 15:15] And [so] Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged [him], to be crucified.

[Mar 15:25] And it was the third hour, and they crucified him.

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Horus was also crucified in the heavens. He was represented, like... Christ Jesus, with outstretched arms in the vault of heaven.

Page 29; Zeitgeist Movie Companion

Hawk-headed, as became a leading god, carrying the flail, with a winged disk for his symbol, he came from the maem mist, or sacred birthplace, as the "Mystic child of the ark," and as the " Unbegotten god." With outstretched arms he is the vault of heaven.

Page 157; Egyptian Belief and Modern Thought by James Bonwick

'Ware das Kreuz keine Phallus-zeichen, so fragt sich, was sollte die Kreuzigung der Psyche (die Seele ist hier, weil sie zur Sinnlichkeit sich hinneigt, als weibliches Wesen aufgefasst) durch Eros, fur einen Sinn gehabt haben? Oder welche Absicht leitete jenen Maler, dessen Kunstwerk den Ausonius zu der Idylle, Cupido cruci Affixes, begeisterte?' Nork, s. v. Kreuz, 389.

Page 369 [385]; The Mythology of The Aryan Nations by George Cox.

'If not a sign of the cross-phallus, the question is, how should the crucifixion of the psyche (the soul is here, because it inclines to the senses, as a female being considered) by Eros, be made sense of? Or what was the intended direction of that painter, whose art work to the idyll of the Ausonius, Cupid cruci affixus, to be enthusiastic?'

Page 369 [385]; The Mythology of The Aryan Nations by George Cox.

One evening  when she came home Horus failed to run to meet her, as was his wont, and, struck with a sudden chill fore-boding, she hurried forward to the house. There, stretched out on the floor, his body swollen and shapeless, his face livid, and his limbs all tense and rigid, the curly-headed boy lay dead. She had protected him against Set and all men, but she had overlooked the most dangerous reptile in the land ; and in her absence he had been stung by a scorpion, and was now no more.

Page 125-126 [137-138]; Legends Of Ancient Egypt: Stories Of Egyptian Gods And Heroes by F. H. Brooksbank B.A.

Now soon after Isis had restored to life the son of the woman who had shown churlishness to her, a terrible calamity fell upon her, for her beloved son Horus was stung by a scorpion and died.

Page 34; Legends Of The Gods: The Egyptian Texts, edited with Translations by E. A. Wallis Budge London, 1912

This speech refers to the air which Isis produced by the beating of her wings when she restored Osiris to life in order that she might conceive an heir by him, and also to the air which she provided for her son Horus after he had been stung to death by a scorpion.

Page 205 [291]; The Gods of the Egyptians or Studies in Egyptian Mythology by E.A. Wallis Budge, Vol. 2, 1904

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In this regard, the pharaoh is the "living Horus," until he dies, at which point he becomes "the Osiris," who is then resurrected to eternal life—and as his son, Horus, the morning sun.

Page 31; Zeitgeist Movie Companion

The god [Thoth] bent over the body of Horus, and quickly spoke the magical words of power ; when lo, what a transformation ! The rigid limbs relaxed, the formless body waxed round and firm, a ruddy tint spread over cheek and face, and there yea, it could not be mistaken a smile played on the dimpling lips.

Page 129 [141]; Legends Of Ancient Egypt: Stories Of Egyptian Gods And Heroes F. H. Brooksbank B.A.

In answer to these words Thoth, turning to Isis and Nephthys, bade them to fear not, and to have no anxiety about Horus, "For," said he, "I have come from heaven to heal the child for his mother."  He then pointed out that Horus was under protection as the Dweller in his Disk (Aten), the Great Dwarf, the Mighty Ram, the Great Hawk, the Holy Beetle, the Hidden Body, the Divine Bennu, etc., and proceeded to utter the great spell which restored Horus to life... "It is the words of power of his mother which have lifted up his face, and they shall enable him to journey wheresoever he pleaseth, and to put fear into the powers above.  I myself hasten [to obey them]."

Page 35; Legends Of The Gods: The Egyptian Texts, edited with Translations by E. A. Wallis Budge London, 1912

[Mar 16:5-6] And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted.
And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him.

[Mar 16:9] Now when [Jesus] was risen early the first [day] of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.

[Hbr 2:14] Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;

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Let us adore the supremacy of that divine Sun, the Godhead, who illuminates all, who recreates all, from whom all proceed, to whom all must return: whom we invoke to direct our understanding aright in our progress toward his holy seat.
Page 37; Zeitgeist Movie Companion

May we attain that excellent glory of Savitar the god:
So may he stimulate our prayers.
Griffith, Ralph T. H. The hymns of the Rigveda Vol 2 (1920)

"Unveil, O Thou who givest sustenance to the Universe, from whom all proceed, to whom all must return, that face of the True Sun now hidden by a vase of golden light, that we may see the truth and do our whole duty on our journey to thy sacred seat."
William Quan Judge 1893

"We meditate on the worshipable power and glory of Him who has created the earth, the nether world and the heavens (i.e. the universe), and who directs our understanding."
Sivanath Sastri (Brahmo Samaj) 1911

"We meditate on the glory of that Being who has produced this universe; may He enlighten our minds."
Swami Vivekananda 1915

"We meditate on the effulgent glory of the divine Light; may he inspire our understanding."
Or
"We meditate on the adorable glory of the radiant sun; may he inspire our intelligence."
S. Radhakrishnan 1947, 1953

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Just as Jesus was considered an incarnation of God himself, so was Krishna the incarnation of Vishnu in a miraculous conception. In another sacred Indian text called the Vishnu Purana (5.1-3) we read:
Page 38; Zeitgeist Movie Companion

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Indeed, the notion of a "divine birth" is common in the ancient literature; although not always the same as "virgin birth," it is very close, by definition. In the Indian text the Bhagavad Gita (4:9), Krishna tells his disciple Arjuna about his own "divine" or "transcendental" birth.
Page 39; Zeitgeist Movie Companion

He who thus knoweth My divine birth and action, in its essence, having abandoned the body, cometh not to birth again, bit cometh unto Me, O Arjuna.
Page 64 [74]; The Bhagavad Gita (4:9)

For the protection of the good, for the destruction of evil-doers, for the sake of firmly establishing righteousness, I am born form age to age.
Page 64 [74]; The Bhagavad Gita (4:8)

[John 19:30] When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.

Vasudeva saw that wonderful child born as a baby with four hands... When Vasudeva, who is also called Änakadundubhi, was looking at his newborn baby, he was so happy that he wanted to give many thousands of cows in charity to the brähmaëas.
Pages 31-32; Kåñëa, The Supreme Personality of Godhead

The night was wild, whereon would come to earth Krishna, the Holy Child. Within, in the dungeons of Mathura, Devaki and her husband Vasudeva waited, trembling... At the moment of His birth, the prison was filled with a soft light, streaming out from the Babe Himself, and as He lay back in His mother's lap, they saw shining out from behind Him four arms. One hand held the shank or battle-trumpet ; another the discus ; a third the mace ; and in the fourth was a lotus on its stem. Then Devaki and Vasudeva knew these for the signs of Vishnu, and they worshipped the Child, saying the salutations, as Narayan, Saviour of the World.
Pages; 154-155 [176-177] Cradle Tales of Hinduism by the Sister Nivedita, 1907

Kons, a Chhetree (the royal race) Rajah of Mathurapuri, having been informed by a voice from heaven, that he would meet his death at the hands of a son of his sister, Deokee, who was married to Basdeo, ordered them to be placed under a guard and their offspring to be destroyed.
Page; 25 [31] Christ Versus Krishna: A Brief Comparison

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Krishna‘s performance of miracles, in front of his disciples, is legendary, including many in the Mahabharata, in which he reveals mysteries to his disciple Arjuna (John?). Krishna does likewise in the Bhagavad Gita, in which he describes himself as the "Lord of all beings," among many epithets similar to those found within Christianity. In this same regard, Krishna says: "I am the origin of all that exists, and everything emanates from Me."
Page 40; Zeitgeist Movie Companion

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A fierce hunter of the name of Jara then came there, desirous of deer. The hunter, mistaking Keshava, who was stretched on the earth in high Yoga, for a deer, pierced him at the heel with a shaft and quickly came to that spot for capturing his prey. Coming up, Jara beheld a man dressed in yellow robes, rapt in Yoga and endued with many arms. Regarding himself an offender, and filled with fear, he touched the feet of Keshava. The high-souled one comforted him and then ascended upwards, filling the entire welkin with splendour. When he reached Heaven, Vasava and the twin Ashvinis and Rudra and the Adityas and the Vasus and the Viswedevas, and Munis and Siddhas and many foremost ones among the Gandharvas, with the Apsaras, advanced to receive him.
The Mahabharta, Book 16 Section 4

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According to the most common tradition, Dionysus was the son of the god Zeus and the mortal woman Semele. In the Cretan version of the same story, which Diodorus Siculus follows, Dionysus was the son of Zeus and Persephone, the daughter of Demeter also called Kore, who, as we have seen, is styled a "virgin goddess."
Page 43; Zeitgeist Movie Companion

According to one version of the story, apparently followed here by Proclus, Zeus had a soup made from it and served it to Semele who thus became pregnant from Dionysus and gave birth to him
Page 288 [305]; van den Berg, R.M. Proclus’ Hymns: Essays, Translations, Commentary. Leiden: E.J. Brill, 2001.

While the maiden goddess sat there, peacefully weaving a mantle on which there was to be a representation of the universe, her mother contrived that Zeus should learn of her presence; he approached her in the form of an immense snake. And the virgin conceived the ever-dying, ever-living god of bread and wine, Dionysus, who was born and nurtured in that cave, torn to death as a babe and resurrected...
Page 27 [33]; The Masks of God: Primitive Mythology by Joseph Campbell

Dionysus, son of Zeus, is born of a mortal virgin, Semele, who later became immortalized through the intervention of her divine son; Jesus, son of God, is born of a mortal virgin, Mary… such stories can be duplicated over and over again.
Page 108; Hugh-Jones, Stephen, and James Alexander Laidlaw, eds. The Essential Edmund Leach, v. 1-2. Yale University Press, 2001.

Hardly less humanised is the Theban legend of Dionysus, the legend of his birth from Semele, which, out of the entire body of tradition concerning him was accepted as central by the Athenian imagination... Semele, an old Greek word, as it seems, for the surface of the earth, the daughter of Cadmus, beloved by Zeus, desires to see her lover in the glory with which  he is seen by the immortal Hera.
Pages 23-24 [33-34]; Greek Studies: A Series of Essays By Walter Pater 1914

For Zeus looked on sweet Semele and loved her; and coming to her bower by night, wooed her in his own majestic shape; yet he veiled the full glory of his godhead, which no mortal may behold and live. And Semele yielded with trembling rapture to the divine lover's embrace; nor once only, for he visited her many a time and oft in the silent night...
Hyades, Ladies of the Rain. These brought up the son of Semele in their hallowed haunts, nourishing him with divine ambrosia, and they named him Dionysus, from Zeus his father and Nysa his home.
Pages 191, 193 [203, 205]; The Muses Pageant: The Myths Legends of Ancient Greece Volume 1 by Winifred Hutchinson

Athena, like another Trelawney, saved the heart, and carried it to Zeus; Zeus gave it to Semele, who, impregnated with it, gave to the god a second birth under the name of Dionysus.
Page 187 [204]; The Story of Civilization II: The Life of Greece by WIll Durant

At one moment he leaned over the bed, with a horned head on human limbs, lowing with the voice of a bull, the very imitation of bullhorned Dionysos. Again, he put on the form of a shaggy lion; at another time he was a panther, like one who sires a bold son, driver of panthers and charioteer of lions. Again, as a young bridegroom he bound his hair with coiling snakes and vine-leaves intertwined, and twisted purple ivy about his locks, the plaitedornament of Bacchos. A writhing serpent crawled over the trembling bride and licked her rosy neck with gentle lips, then slipping into her bosom girdled the circuit of her firm breasts, hissing a wedding tune, and sprinkled her with sweet honey of the swarming bees instead of the viper’s deadly poison. Zeus’ lovemaking was prolonged and, as if the winepress were near, he shouted ‘Euhoi!’ as he sired his son who would love that cry.*
Pages 87-88 [111-112]; The Gods of Ancient Greece: Identities and Transformations by Jan Bremmer and Andrew Erskine

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The miracles of Dionysus are legendary, as is his role as the god of wine, echoed in the later Christian story of Jesus multiplying the jars of wine at the wedding feast of Cana (Jn 2:1-9).
Page 43; Zeitgeist Movie Companion

This story is really the Christian counterpart to the pagan legends of Dionysus, the Greek god of wine, who at his annual festival in his temple of Elis filled three empty kettles with wine—no water needed! And on the fifth of January wine instead of water gushed from his temple at Andros. If we believe Jesus‘ miracle, why should we not believe Dionysus‘s?
Page 125; Leedom, Tim, ed. The Book Your Church Doesn’t Want You to Read. Kendall/Hunt, 1993.

As the god of the vine, Dionysus is depicted in ancient texts as traveling around teaching agriculture, as well as doing various miracles, such as in Homer‘s The Iliad, dating to the 9th century BCE, and in The Bacchae of Euripides, the famous Greek playwright who lived around 480 to 406 BCE. In addition, Dionysus‘s miracle of changing water to wine is also recounted in pre-Christian times by Diodorus (Library of History, 3.66.3).
Page 18; The Real ZEITGEIST Challenge by Acharya S aka D.M. Murdock

66. Now these accounts of the birth of Dionysus are generally agreed upon by the ancient writers; but rival claims are raised by not a few Greek cities to having been the place of his birth. The peoples of Elis and Naxos, for instance, and the inhabitants of Eleutherae and Teos and several other peoples, state that  he was  born in their cities. The Teans advance as proof that the god was born among them the fact that,  even to this day, at fixed times in their city a fountain of wine,1 of unusually  sweet fragrance, flows of its own accord from the earth ; and as for the peoples of the other cities, they in some cases point out a plot of land which is sacred to Dionysus, in other cases shrines and sacred precincts  which have been consecrated to him from ancient times.
Pages 301-303 [315-317]; Diodorus Siculus Library of History Volume II

4. We have stated in the previous Books that certain barbarian peoples claim for themselves the birthplace of this god. The Egyptians, for example, say that the god who among them bears he name Osiris is the one whom the Greeks call Dionysus. And this god, as their myths relate, visited all the inhabited world, was the discoverer of wine, taught mankind how to cultivate the vine, and because of this benefaction of his received the gift of immortality with the approval of all. But the Indians likewise declare that this god was born among them, and that after he had ingeniously discovered how to cultivate the vine he shared the benefit which wine imparts with human beings throughout the inhabited world. But for our part, since we have spoken of these matters in detail, we shall at this point recount what the Greeks have to say about this god.
Page 343 [357]; Diodorus Siculus Library of History Volume II

But Agamemnon, prince of men, uprais'd him on the instant;
And up the wise Ulysses rose. Thereat, the stately heralds
Brought mutual the sacred gear ; wine in the bowl they mingled.
And on the hands of adverse kings sprinkled the holy water.
Page 53 [80]; The Iliad by Homer F. W. Newman Translation

Amid the Grecian host and Trojan train,
Slow they proceed: the sage Ulysses then
Arose, and with him rose the king of men.
On either side a sacred herald stands,
The wine they mix, and on each monarch's hands
Pour the full urn; then draws the Grecian lord
His cutlass sheathed beside his ponderous sword;
From the sign'd victims crops the curling hair;
Page 98 [170]; The Iliad by Homer Alexander Pope Translation

And he loveth constantly
Her who brings increase,
The Feeder of Children, Peace.
  No grudge hath he of the great;
  No scorn of the mean estate;
But to all that liveth His wine he giveth,
  Griefless, immaculate;
Only on them that spurn
Joy, may his anger burn.
…
And one would raise
Her wand and smite the rock, and straight a jet
Of quick bright water came. Another set
Her thyrsus in the bosomed earth, and there
Was red wine that the God sent up to her,
A darkling fountain. And if any lips
Sought whiter draughts, with dipping finger-tips
They pressed the sod, and gushing from the ground
Came springs of milk.
The Bacchae of Euripides translated by Gilbert Murray

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In Bible Myths and Their Parallels in Other Religions, Doane asserts, "Bacchus, the offspring of Jupiter and Semele was called the 'Savior,‘ ...he was called the 'Only Begotten Son.‘"
Page 44; Zeitgeist Movie Companion

The Orphic legend which is here cited, makes Dionysus-Zagreus the son of Zeus or Jupiter, begotten by him in the form of the sacred Dragon upon Kore, said by some to be his daughter by Ceres or Demeter, and by others to be Demeter herself. Nonnus adopts the former idea and styles her Kore- Persephoneia. Zeus had destined this child for King of Heaven, and placed him in charge of Apollo and the Curetes, the ancient priest-caste of Greece, Crete, and Phrygia.
Page 156 [320]; The Symbolic Language of Ancient Art and Mythology by Richard Payne Knight

The title [greek text], upon the composite Priapic figure, published by La Chausse, is well known ; and it is probable that the ithyphallic ceremonies, which the gross flattery of the degenerate Greeks sometimes employed to honor the Macedonian princes, had the same meaning as this title of Saviour, which was frequently conferred upon, or assumed by them. It was also occasionally applied to most of the deities  who had double attributes, or were personifications of both powers ; as to Hercules, Bacchus, Diana, etc.
Page 98 [216]; The Symbolic Language of Ancient Art and Mythology by Richard Payne Knight

[8.31.7]… Within the enclosure of the goddesses are the following images, which all have a square shape: Hermes, surnamed Agetor, Apollo, Athena, Poseidon, Sun too, surnamed Saviour, and Heracles.
Arcadia Book 8 by Pausanius

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Mithra was born in a cave, and on the 25th December. He was born of a Virgin. He traveled far and wide as a teacher and illuminator of men. He slew the Bull (symbol of the gross Earth which the sunlight fructifies). His great festivals were the winter solstice and the Spring equinox (Christmas and Easter). He had twelve companions or disciples (the twelve months). He was buried in a tomb, from which however he rose again; and his resurrection was celebrated yearly with great rejoicings. He was called Savior and Mediator, and sometimes figured as a Lamb; and sacramental feasts in remembrance of him were held by his followers. This legend is apparently partly astronomical and partly vegetational; and the same may be said of the following about Osiris.
Page 45-46; Zeitgeist Movie Companion

Given these identities, it was inevitable that, whether or not Mithra was originally, or in the older Mazdean creed, regarded as born of a Virgin, he should in his western cultus come to be so regarded.
Page 338 [360]; Pagan Christs: Studies in Comparative Hierology by John Mackinnon Robertson, 1903

The light bursting from the heavens, which were conceived as a solid vault, became, in the mythology of the Magi, Mithra born from the rock. The tradition ran that the "Generative Rock," of which a standing image was worshipped in the temples, had given birth to Mithra on the banks of a river, under the shade of a sacred tree, and that shepherds alone, ensconced in a neighboring mountain, had witnessed the miracle of his entrance into the world.
Pages 130-131 [150-151]; The Mysteries of Mithra by Franz Cumont, Professor in the University of Ghent, Belgium

According to myth, Mithra was born, bearing a torch and armed with a knife, beside a sacred stream and under a sacred tree, a child of the earth itself.
Encyclopedia Britannica

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Very simply, "the Twelve" are the signs of the zodiac, metaphorically introduced in the mysteries, and this motif is likely the source of Jesus‘s 12. During the very era when Christ had supposedly walked the earth, two prominent Jewish writers, Philo (c. 20 BCE-c. 50 AD/CE) and Josephus (37-c. 100 AD/CE), explained that the 12 Jewish tribes were symbolic of the signs of the zodiac.

Page 47; Zeitgeist Movie Companion

As Josephus says (Antiquities, 3.8): ―And for the twelve stones [of Exodus 39:9-14], whether we understand by them the months, or whether we understand the like number of the signs of that circle which the Greeks call the zodiac, we shall not be mistaken in their meaning." (Josephus/Whiston, 75.) Earlier than Josephus, Philo ("On the Life of Moses," 12) had made the same comments regarding Moses: "Then the twelve stones on the breast, which are not like one another in colour, and which are divided into four rows of three stones in each, what else can they be emblems of, except of the circle of the zodiac?" (Philo/Yonge, 99.)

Page 261-262; Christ in Egypt by Acharya S aka D.M. Murdock

But as years rolled on Sethos grew ever more disliked by his people, and on his death they resolved never more to allow themselves to be ruled by one man. This resolve they failed to keep in later years, but for the moment they were filled with zeal for their new plan. Wherefore they chose twelve kings, dividing the whole country into twelve districts and setting over each a king.

Page 216 [236]; Legends Of Ancient Egypt: Stories Of Egyptian Gods And Heroes by F. H. Brooksbank B.A.

The followers of Horus here mentioned are called in the text "Mesniu," i.e., "blacksmiths," or "workers in metal," and they represent the primitive conquerors of the Egyptians, who were armed with metal weapons, and so were able to overcome with tolerable ease the indigenous Egyptians, whose weapons were made of flint and wood.  Horus and his "blacksmiths" were provided with iron lances and chains, and, baying cast the chains over the monsters in the river, they drove their lances into their snouts, and slew 651 of them.

Page 17; Legends Of The Gods: The Egyptian Texts, edited with Translations by E. A. Wallis Budge London, 1912

Grant that cakes and ale may be given unto him, and let him appear in the presence of Osiris ; and let him be like unto the followers of Horus for ever and ever."

Page 145 [229]; The Gods of the Egyptians or Studies in Egyptian Mythology by E.A. Wallis Budge, Vol. 2, 1904

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Mithra surrounded by the 12 "companions" is a motif found on many Mithraic remains and representing the 12 signs of the zodiac. The comparison of this common motif with Jesus and the 12 has been made on many occasions, including in an extensive study entitled, "Mithras and Christ: some iconographical similarities," by Professor A. Deman in the same volume of Mithraic Studies.
Page 47; Zeitgeist Movie Companion

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the side panels of many Mithraic reliefs and paintings are interpreted as representations of the primeval life of the god, in which he performed miracles, experience various adventures, and celebrated an archetypal communion meal before he ascended to heaven.
Page 48; Zeitgeist Movie Companion

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On Black Friday (cf. Good Friday) the taurobolium, or bull-slaying, was represented. At this festival, the sacrament often comprised blood drinking. Mithras, worn out by the battle, was symbolically represented by a stone image lain on a bier as a corpse. He was mourned for in liturgy, and placed in a sacred rock tomb called "Petra," from which he was removed after three days in a great festival of rejoicing.
...
Both Mithras and Christ were described variously as "the way," "the truth," "the light," "the life," "the word," "the son of god," "the good shepherd…"
Pages 48-49; Zeitgeist Movie Companion

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After another invocation, in what may possibly be some Asianic or Anatolian language very much corrupted, the initiate beholds" a young god, beautiful, with fiery hair, in white tunic and purple mantle, and having on his head a crown of fire,"  who seems to be Helios or Sol, the driver of the sun's chariot on the Mithraic monuments. He is saluted as "Mighty in strength, mighty ruler, greatest king of gods! Sun, lord of heaven and earth, God of Gods!"
Page 266; Legge, Francis. Forerunners and Rivals of Christianity: From 330 B.C. to 330 A.D. New York: University Books, 1964.

As Mansfeld was the first to suggest explicitly, this passage must be translated "That is why the Persians call the Mediator Mithras." Almost all previous interpreters had translated the passage "That is why the Persians call Mithras the Mediator."
Page 172; de Jong, Albert. Traditions of the Magi: Zoroastrianism in Greek and Latin Literature. Leiden: E.J. Brill, 1997.

This, however, is a matter for speculation, because we do not know the antiquity of this cosmogony and we do not know Plutarch's sources.
Page 171; de Jong, Albert. Traditions of the Magi: Zoroastrianism in Greek and Latin Literature. Leiden: E.J. Brill, 1997.

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In the New Testament (Mt 2:1-12), the number of "wise men" or magi—i.e., astrologers—following the star at Jesus‘s birth is not given. However, it is traditionally assumed to be three because of the three gifts (frankincense, myrrh and gold) presented by these magi or "kings" during their visit with the divine child.

Page 50; Zeitgeist Movie Companion

But he soon attracted the notice of the elders of the town, and the wise ones were not slow to recognize that in the noble and kingly-looking youth, who had come so mysteriously into their midst, was some one higher than of peasant blood, one superior to themselves ; and ere long Horus became a welcome guest to each and all, were he governor or peasant. Every door was open to him ; every house cried forth a greeting.

Pages 136-137 [148-149]; Legends Of Ancient Egypt: Stories Of Egyptian Gods And Heroes by F. H. Brooksbank B.A.

Isis and Nephthys weave magical protection for thee in the city of Saut, for thee their lord, in thy name of 'Lord of Saut,' for their god, in thy name of 'God.'  They praise thee; go not thou far from them in thy name of 'Tua.'  They present offerings to thee; be not wroth in thy name of 'Tchentru.'

Page 22; Legends Of The Gods: The Egyptian Texts, edited with Translations by E. A. Wallis Budge London, 1912

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From 4300 B.C. to 2150 B.C., it was the Age of Taurus, the Bull. From 2150 B.C. to 1 A.D., it was the Age of Aries, the Ram, and from 1 A.D. to 2150 A.D. it is the Age of Pisces, the age we are still in to this day, and in and around 2150, we will enter the new age: the Age of Aquarius.
Page 70; Zeitgeist Movie Companion

At Luke 22:10 when Jesus is asked by his disciples where the last Passover will be, Jesus replied: “Behold, when ye are entered into the city, there shall a man meet you bearing a pitcher of water... follow him into the house where he entereth in.” This scripture is by far one of the most revealing of all the astrological references. The man bearing a pitcher of water is Aquarius, the water-bearer, who is always pictured as a man pouring out a pitcher of water. He represents the age after Pisces, and when the Sun, “God’s Sun,” leaves the Age of Pisces, “Jesus,” it will go into the House of Aquarius, as Aquarius follows Pisces in the precession of the equinoxes. All Jesus is saying is that after the Age of Pisces will come the Age of Aquarius.
Page 74; Zeitgeist Movie Companion

Without delay she sprang forward. Twin fish received her on their backs, wherefore they now possess the stars, a guerdon meet. Hence scrupulous Syrians count it sin to serve up such fry upon the table, and will not defile their mouths with fish.
Page 91 [127]; Ovid's Fasti translated by Sir James George Frazer, 1959

The astronomical section of the poem, which the author puts prominently forward in his exordium, is much less valuable than the historical. The notices of the rising and setting of the constellations, which were the hinges whereon the ancient calendars revolved, are often very inaccurate in the Fasti, and while Ovid pays a warm tribute to the genius and lofty character of the ancient astronomers," he seems not to have learned even the elements of their science. Indeed, he has fallen into the strange mistake of mentioning an entirely fictitious constellation, that of the Kite, which seems to have owed its imaginary existence to the blunder of some ignorant Roman calendar maker, who, finding in a Greek calendar the notice of the arrival of the kite in spring, converted the first appearance of that migratory bird into the rising of a constellation of the same name. However, the mention of the constellations furnishes our author with a reason, or an excuse, for relating some of their myths in his usual agreeable style.[*
*Fraser notes that he is talking specifically about the Bear and Orion here.]
Pages xx-xxi [24-25]; Ovid's Fasti translated by Sir James George Frazer, 1959

[1Sa 5:4] And when they arose early on the morrow morning, behold, Dagon [was] fallen upon his face to the ground before the ark of the LORD; and the head of Dagon and both the palms of his hands [were] cut off upon the threshold; only [the stump of] Dagon was left to him.

[Act 17:29] Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device.

[Luk 22:10] And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in.
And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guestchamber, where I shall eat the passover with my disciples?
And he shall shew you a large upper room furnished: there make ready.

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In the King James Version, “world” is a mistranslation, among many mistranslations. The actual word being used is “aeon”, which means “age.”

Page 74; Zeitgeist Movie Companion

Strong's G165 - aiōn
1) for ever, an unbroken age, perpetuity of time, eternity
2) the worlds, universe
3) period of time, age

Strong's G104 - aei
1) perpetually, incessantly
2) invariably, at any and every time: when according to the circumstances something is or ought to be done again

[Rev 22:13] I am Alpha and Omega, the beginning and the end, the first and the last.

[Jhn 6:51] I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.

[Jhn 8:35] And the servant abideth not in the house for ever: [but] the Son abideth ever.

[Rev 11:15] And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become [the kingdoms] of our Lord, and of his Christ; and he shall reign for ever and ever.

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In this picture we have the Annunciation, the Conception, the Birth, and the Adoration, as described in the First and Second Chapters of Luke‘s Gospel; and as we have historical assurance that the chapters in Matthew‘s Gospel which contain the Miraculous Birth of Jesus are an after addition not in the earliest manuscripts, it seems probable that these two poetical chapters in Luke may also be unhistorical, and be borrowed from the Egyptian accounts of the miraculous birth of their kings.

Page 75; Zeitgeist Movie Companion

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In the Old Testament there’s the story of Joseph. Joseph was a prototype for Jesus. Joseph was born of a miracle birth (Gen 30:22-24), Jesus was born of a miracle birth (Mt 1:18-23). Joseph was of 12 brothers (Gen 42:13), Jesus had 12 disciples (Mt 10:1). Joseph was sold for 20 pieces of silver (Gen 37:28), Jesus was sold for 30 pieces of silver (Mt 26:15). Brother “Judah” suggests the sale of Joseph (Gen 37:26-27), disciple “Judas” suggests the sale of Jesus (Mt 26:14-15). Joseph began his work at the age of 30 (Gen 37:28), Jesus began his work at the age of 30 (Mt 26:15). The parallels go on and on.
Page 87; Zeitgeist Movie Companion

[Gen 30:22-24] And God remembered Rachel, and God hearkened to her, and opened her womb.
And she conceived, and bare a son; and said, God hath taken away my reproach:
And she called his name Joseph; and said, The LORD shall add to me another son.

[Deu 7:12] Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the LORD thy God shall keep unto thee the covenant and the mercy which he sware unto thy fathers:
And he will love thee, and bless thee, and multiply thee: he will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which he sware unto thy fathers to give thee.
Thou shalt be blessed above all people: there shall not be male or female barren among you, or among your cattle.

[Mat 5:45] That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

[Gen 17:17] Then Abraham fell upon his face, and laughed, and said in his heart, Shall [a child] be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear?

[Gen 37:9] And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me.

[Gen 37:26] And Judah said unto his brethren, What profit [is it] if we slay our brother, and conceal his blood?
Come, and let us sell him to the Ishmeelites, and let not our hand be upon him; for he [is] our brother [and] our flesh. And his brethren were content.

[Mat 26:14] Then one of the twelve, called Judas Iscariot, went unto the chief priests,
And said [unto them], What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver.
And from that time he sought opportunity to betray him.

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Josephus, at least, has not hesitated to testify this in his writings, where he says, "These things happened to the Jews to avenge James the Just, who was a brother of Jesus, that is called the Christ. For the Jews slew him, although he was a most just man."
Chapter 23 of Book II; Eusebius of Caesarea's Ecclesiastical History

There is also something else odd about Josephus' historical account. Dio notes:
This Agrippa, known also as Herodes II., was an intimate friend of the Jewish historian Josephus and a companion of Titus at the siege of Jerusalem. It was before him that the Apostle Paul made his defence in a.d. 60.
Page 291 [301]; Dio's Roman History Volume VIII

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The youthful Attis after his murder was miraculously brought to life again three days after his demise. The celebration of this cycle of death and renewal was one of the major festivals of the metroac cult. Attis therefore represented a promise of reborn life and as such it is not surprising that we find representations of the so-called mourning Attis as a common tomb motif in the ancient world.
The parallel, albeit at a superficial level, between this myth and the account of the resurrection of Christ is clear. Moreover Attis as a shepherd occupies a favourite Christian image of Christ as the good shepherd. Further parallels also seem to have existed: the pine tree of Attis, for example, was seen as a parallel to the cross of Christ.
Page 39-40; Lane, Eugene N. Cybele, Attis and Related Cults. Leiden: E.J. Brill, 1996.

See the depiction of Christ as the Good Shepherd On a fresco in the Crypt of Lucina, the Catacomb of St. Callixtus dating to the early third century AD. and on the mosaics from the early fourth century mausoleum at Centcelles.
Page 39; Lane, Eugene N. Cybele, Attis and Related Cults. Leiden: E.J. Brill, 1996.

The story of the self-mutilation of Attis is clearly an attempt to account for the self-mutilation of his priests, who regularly castrated themselves on entering the service of the goddess. The story of his death by the boar may have been told to explain why his worshippers, especially the people of Pessinus, abstained from eating swine. In like manner the worshippers of Adonis abstained from pork, because a boar had killed their god. After his death Attis is said to have been changed into a pine-tree.
347-348 [365-366] The Golden Bough; a Study in Magic and Religion (1922) Sir James George Fraser

Having become enamoured of Attis, Agdistis struck him with frenzy as he was about to be married, with the result that Attis castrated himself and died.

Encyclopedia Britannica

After his death Attis is said to have been changed into a pine-tree.
221 [249] Adonis Attis Osiris: Studies in the History of Oriental Religion by J.G. Frazer; Cambridge. 1907

Attis was fundamentally a vegetation god, and in his self-mutilation, death, and resurrection he represents the fruits of the earth, which die in winter only to rise again in the spring.

The original character of Attis as a tree-spirit is brought out plainly by the part which the pine-tree plays in his legend, his ritual, and his monuments. The story that he was a human being transformed into a pine-tree is only one of those transparent attempts at rationalizing old beliefs which meet us so frequently in mythology.
352 [370] The Golden Bough; a Study in Magic and Religion (1922) Sir James George Fraser

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Beyond Attis himself, Cybele too offered a challenge to Christian divine nomenclature. Cybele was regarded as a virgin goddess and as such could be seen as a rival to the Virgin Mary... Cybele as the mother of the Gods, mater Deum, here again presented a starkly pagan parallel to the Christian Mother of God.
There was rivalry too in ritual. The climax of the celebration of Attis‘ resurrection, the Hilaria, fell on the 25th of March, the date that the early church had settled on as the day of Christ‘s death....
Page 39-40; Lane, Eugene N. Cybele, Attis and Related Cults. Leiden: E.J. Brill, 1996.

Attis is the son of Cybele in her form as the virgin, Nana, who is impregnated by the divine force in the form of a pomegranate.
Page 25 [42]; Leeming, David Adams. Mythology: The Voyage of the Hero. New York/Oxford University Press, 1998.

The birth myth…is made up of several events... The most important component—one common to almost all of the stories—is the virgin birth, in which I include any kind of magic or divine conception whether by way of feather or pomegranate seed or white elephant.
Page 39 [56]; Leeming, David Adams. Mythology: The Voyage of the Hero. New York/Oxford University Press, 1998.

the great high priest and monarch of the Golden Age in the Toltec city of Tula, the City of the Sun, in ancient Mexico, whose name, Quetzalcoatl, has been read to mean both "the Feathered Serpent" and "the Admirable Twin," and who was fair of face and white of beard, was the teacher of the arts to the people of pre-Columbian America, originator of the calendar, and their giver of maize. His virgin mother, Chimalman— the legend tells—had been one of three sisters to whom God, the All-Father, had appeared one day under his form of Citlallatonac, "the morning."
Page 18 [35]; Leeming, David Adams. Mythology: The Voyage of the Hero. New York/Oxford University Press, 1998.

Toltec/Mixtec
(908-1168/C.1150-1350A.D.) Mixcoatl, a barbarian from the north, founds the Toltec empire, his son being the fabulous Quetzalcoatl, whose age was the Golden Age of Tula, when '"the cotton grew naturally in all colors." Tula was destroyed 1168 A.D.; the empire dissolved, and the lead passed for two centuries to the Mixtecs of coastal Oaxaca.
Page 214; The Masks of God: Primitive Mythology by Joseph Campbell

From these at once arose a fruit-bearing tree: an almond-tree or-according to another tale—a pomegranate- tree. Nana, the daughter of the king or river-god Sangarios (Nana is another name for the great goddess of Asia Minor), saw the beauty of the fruit, plucked it and hid it in her lap. The fruit vanished, and Nana conceived a child of it. Her father imprisoned her, as a woman deflowered, and condemned her to death by starvation. The Great Mother fed her on fruits and on the foods of the gods.
Page 24 [41]; Leeming, David Adams. Mythology: The Voyage of the Hero. New York/Oxford University Press, 1998.

The most important component—one common to almost all of the stories—is the virgin birth, in which I include any kind of magic or divine conception whether by way of feather or pomegranate seed or white elephant. Sir James Frazer suggests that the virgin birth originated in primitive man's failure to connect sexual intercourse with pregnancy. For our early ancestors, he says, all birth was miraculous. Frazer's explanation, though perhaps historically questionable, makes a certain amount of psychological sense. Today we understand the scientific process of reproduction, but to the psyche, conception and birth, like the coming of spring, are miraculous events.
Page 39 [56]; Leeming, David Adams. Mythology: The Voyage of the Hero. New York/Oxford University Press, 1998.

Attis was said to have been a fair young shepherd or herdsman beloved by Cybele, the Mother of the Gods, a great Asiatic goddess of fertility, who had her chief home in Phrygia. Some held that Attis was her son. His birth, like that of many other heroes, is said to have been miraculous. His mother, Nana, was a virgin, who conceived by putting a ripe almond or a pomegranate in her bosom. Indeed in the Phrygian cosmogony an almond figured as the father of all things, perhaps because its delicate lilac blossom is one of the first heralds of the spring, appearing on the bare boughs before the leaves have opened.
Page 347 [365]; The Golden Bough; a Study in Magic and Religion (1922) Sir James George Fraser

1. Nana was Cylebe, literally, as a virgin.
2. Nana was born of a river god.
3. The almond/pomegranet is a symbol of the seed and father of all things.
4. The conception of Attis could very well been a misconception of how one becomes pregnant. Nana may have had sex after the almond incident for all we know.
5. Nana was imprisoned for being pregnant.

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THE WHOLE DAY [OF THE TRIAL] THE WITNESSES ARE EXAMINED BY MEANS OF A SUBSTITUTE FOR THE DIVINE NAME, THUS, ‘MAY JOSE SMITE JOSE.’ WHEN THE TRIAL WAS FINISHED, THE ACCUSED WAS NOT EXECUTED ON THIS EVIDENCE, BUT ALL PERSONS WERE REMOVED [FROM COURT], AND THE CHIEF WITNESS WAS TOLD, ‘STATE LITERALLY WHAT YOU HEARD. THEREUPON HE DID SO, [USING THE DIVINE NAME]. THE JUDGES THEN AROSE AND RENT THEIR GARMENTS, WHICH RENT WAS NOT TO BE RESEWN. THE SECOND WITNESS STATED; I TOO HAVE HEARD THUS’ [BUT NOT UTTERING THE DIVINE NAME], AND THE THIRD SAYS: ‘I TOO HEARD THUS’.
Pages 6720-6721; Talmud - Mas. Sanhedrin 56a of the Babylonian Talmud

Strong's G2424 - Iēsous
Jesus = "Jehovah is salvation"
1) Jesus, the Son of God, the Saviour of mankind, God incarnate

I was once walking in the upper-market of Sepphoris when I came across one [of the disciples of Jesus the Nazarene] Jacob of Kefar-Sekaniah by name, who said to me: It is written in your Torah, Thou shalt not bring the hire of a harlot . . . into the house of the Lord thy God. May such money be applied to the erection of a retiring place for the High Priest? To which I made no reply. Said he to me: Thus was I taught [by Jesus the Nazarene], For of the hire of a harlot hath she gathered them and unto the hire of a harlot shall they return.’
Page 7035; Talmud - Mas. Avodah Zarah 17a of the Babylonian Talmud

AND A HERALD PRECEDES HIM etc. This implies, only immediately before [the execution], but not previous thereto. [In contradiction to this] it was taught: On the eve of the Passover Yeshu was hanged. For forty days before the execution took place, a herald went forth and cried, ‘He is going forth to be stoned because he has practised sorcery and enticed Israel to apostacy.
Page 6658; Talmud - Mas. Sanhedrin 43a of the Babylonian Talmud

Antoninus is admitted by all to have been noble and good, neither oppressive to the Christians nor severe to any of his other subjects ; instead, he showed the Christians great respect and added to the honour in which Hadrian had been wont to hold them. For Eusebius Pamphili cites in his Ecclesiastical History a letter of Hadrian in which the emperor is seen to threaten terrible vengeance upon those who harm in any way or accuse the Christians and swears in the name of Hercules that punishment shall be meted out to them.
Page 471 [481]; Dio's Roman History Volume VIII

And our Lord Jesus Christ was bound as a ram, and was shorn as a lamb, and was led like a sheep to the slaughter, and was crucified
Page 256 [276]; Melito, Bishop Of Sardis in The Writings of the Early Christians translated by Dr. Giles

Now the incident I have reference to is this ; Marcus had a division of soldiers (the Romans call a division a legion) from Melitene ; and these people are all worshippers of Christ.  Now it is stated that in this battle, when Marcus found himself at a loss what to do in the circumstances and feared for his whole army, the prefect approached him and told him that those who are called Christians can accomplish anything whatever by their prayers and that in the army there chanced to be a whole division of this sect.
Page 31 [41]; Dio's Roman History Volume IX

But the time passing between was neither vain nor fruitless, for the infinite mercy of Christ Jesus our Saviour shone in the world through their patience.
Page 232 [252]; Chruches of Lyons and Vienna Letter in The Writings of the Early Christians translated by Dr. Giles

Some then of the seven heresies that were among the people, which have been described before in my memoirs, asked him, which was the gate of Jesus ; and he said that this was the Saviour.
Page 217 [237]; Hegesippus Book V in The Writings of the Early Christians translated by Dr. Giles

But those who have seen my small man, have consented to the letter, knowing that I have not borne my grey hairs in vain, but have ever conversed in the Lord Jesus.
Page 244 [264]; Polycrates, Bishop Of Ephesus' Synodical Letter in The Writings of the Early Christians translated by Dr. Giles

Surely you will not have the  Confidence to say that your JESUS, being unable to work upon the Minds of Men, in the wretched World, in which we live went down to Hell it self, to see if he couldn't make Converts there.
Page 109 [343]; Origen Against Celsus translated by James Bellamy

Since I propose to write of all these things I shall commence my work with the beginning of the dispensation of our Saviour and Lord Jesus Christ.
Chapter 1; Eusebius of Caesarea's Ecclesiastical History

Now the breastband, the girdle Avhich gathers together and keeps firm the purpose of the soul to chastity, is love to God, which our Captain and Shepherd, Jesus, who is also our Euler and Bridegroom.
Page 42 [62]; The Writings of Methodius, Alexander of Lycopolis, Peter of Alexandria and Several Fragments

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