Parallelomania is the particular disease of Jesus myth advocates who see “parallels” everywhere between early Christianity and all manner of pagan religions. Many of those parallels are real; don’t get me wrong. Some are even causal (Christianity really is a syncretism of Judaism and paganism, which point I will soundly prove in my coming book On the Historicity of Jesus Christ). But most parallels are not real, or are not causally related (remember that basic rule in science: correlation is not causation). Some don’t even exist (and here bad scholarship becomes the disease: see my cautionary review of Kersey Graves’ Sixteen Crucified Saviors).
One important example of a “non-parallel” is the Egyptian nativity narrative at Luxor. I reviewed this claim years ago (Brunner’s Gottkoenigs & the Nativity of Jesus: A Brief Communication). Acharya S (aka D.M. Murdock) responded to that by claiming I was reading the wrong text (and also not reading it right), but she’s mistaken. She also claimed that the meaning of “immaculate conception” is up for debate; it is not. She simply cites other people making the same mistake she did, as if a mistake many people make ceases to be a mistake, which is a non sequitur. It would have been better if she had not doubled down on her error and just corrected herself. But that’s her own look out. What concerns me more is her poor treatment of the details of Egyptian history and the texts in the Luxor case.
I just pulled this blog topic out of my random collection of things to do when I found time, so here goes. On the matter of the translation, she’s just wrong. There is sex in the scene and plenty of lurid details, pillow talk, and everything I say, couched in the coy terms of ancient writers (this isn’t Vivid Video). Of course one should not obsess on whether Egyptian iconography depicts beds the way you see them at a Sears showroom, or whether pillow talk actually involves pillows. That’s just silly. It’s the words that describe what is going on. And the words say in effect just what I said they do. That I relate them into modern analogs is besides the point. Anyone who reads German and wants to check this for themselves, email me and I’ll send you scans of the key texts (although it should be enough to note that Brunner himself agrees with me in concluding that the narrative depicts sex, and he’s an actual Egyptologist and a leading expert on the Luxor inscriptions).
More important is that Acharya/Murdock says the bulk of my details come from the “D” text and not the one at Luxor. The D text she refers to is the narrative accompanying the panels at the Deir el-Bahri Temple Complex built by Queen Hatshepsut in the 15th century BC. When I originally posted this blog, I reported that the Luxor Temple was built at the same time by the same queen, but that is incorrect, the Luxor inscription was commissioned almost a century later by another pharaoh, and Murdock’s argument is that he stripped all the sex out of it and made it into a virginal conception. That does not follow, but I was wrong on the original point (on other points she raised, see That Luxor Thing Again). The visual panels at Deir el-Bahri are still in essentials identical to those at Luxor (with a few minor variances Murdock speculates from). But it still appears to me that the D text simply expands the abbreviated text at Luxor. To claim that the shorter text at Luxor doesn’t simply abbreviate the full narrative provided at Deir el-Bahri is perhaps not nonsense as I had thought, but it is speculation. I do not see sufficient evidence that the two stories are intended to be completely different.
As Brunner himself concluded, the myth being depicted at both temples is the exact same myth understood the exact same way. Thus the full narrative at Deir el-Bahri does indeed describe what is going on in the Luxor scenes. I doubt Acharya/Murdock can find any living Egyptologist who would say otherwise, or indeed endorse any of her convoluted efforts to reinterpret the text to say the opposite of what it says and what the accompanying images show. The Luxor text even borrows verbatim phrases from the Deir el-Bahri text, e.g. the god “did everything he wanted with her,” which if you wonder what that means, the expanded text at Deir el-Bahri tells you, in some sexy detail. Likewise, even the Luxor text says (for panel 4; Brunner, p. 45):
“She awoke because of the god smell and laughed at its majesty. He went to her immediately, he was inflamed in love for her. He let her see his god-shape, after he had come before her, so that she rejoiced at the sight of his perfection, and his love went into her body. The palace was then flooded with god smell, and everything smelled like the land of Punt.” … “The queen said to him, ‘My, how large your power is! … Your smell is gorgeous in every way!’ Then the majesty of this God did everything it wanted with her.”
The expanded text at Deir el-Bahri elaborates on what these coy phrases mean, very clearly explaining that giant god penises are going into the female places they were intended to and the queen enjoys the hell out of it and is especially impressed by how big his member is (ah, I can see the Onion’s headlines now, “Queen Hatshepsut: First Woman Eroticist Carves Her Sexual Preferences in Stone; Rules Empire”). That, plus the other details, rule out any meaningful parallels between Luxor cult and Christianity. The only parallels that remain are paralleled in all Ancient Near Eastern religions of the time and Roman and Hellenistic religions afterward, and thus are not uniquely Egyptian at all.
This is a common mistake too many make. They get stuck on one way of seeing the evidence that fits their preconceptions, then they go “Aha!” and claim causal influence (Why, surely the Christians just borrowed the nativity scene of Horus from Luxor!). But when their interpretation of the evidence is shown to be wholly wrong, they don’t abandon the idea but double down and refuse to let go of what they felt was so attractive that it “must” be true. But more importantly, they don’t try to figure out what the causal channel was or to find evidence of causal relation (because correlation is not enough, even when there is correlation). If they did, they would find that there is often no direct connection at all with what they were obsessing over originally; or that we must be agnostic about it, and not tout it as established.
The nativity stories in Matthew and Luke look like a combination of Jewish nativity apocrypha (e.g., extant and lost Moses haggadot in Matthew; and Isaac haggadot in Luke) and Hellenistic king nativities and their influence on Roman imperial nativities (e.g., tales told of the births of Alexander the Great, the Ptolemies and Seleucids, the Roman Emperors), structured in specific ways unique to Christian needs. For example, there are magi in Matthew’s story because Matthew is deliberately reversing the Daniel narrative of the Jewish exile among the Magi (Daniel being the only book in the Bible that mentions magi). In fact, Matthew doesn’t just ape Daniel at the beginning, he also apes him at the end, turning the empty tomb story into an update of Daniel in the Lion’s Den (as I show in The Empty Tomb, pp. 360-64, and Proving History, pp. 199-204). Thus, Matthew is not copying Egyptian religion, much less the story at Luxor, where there are in fact no magi … which is not an irrelevant point, since we have to explain why magi are in Matthew’s story, and “he copied Luxor” simply doesn’t explain that, whereas “he is constructing a midrashic haggadah on Daniel” does (magi being specifically Persian priests, not Egyptian).
In the Daniel narrative, kings are troubled by omens and summon their wise men to explain them, including the magi and a foreigner, a Jew named Daniel (whom Christians regarded as among their principal prophets, having predicted the messiah would die to atone for the sins of Israel in Dan. 9:24-26; see my discussion of the Dying Messiah). In Matthew, a king is again troubled by an omen and summons his wise men to explain it, including the magi, who this time are the foreigners, and (in reversal of type) are the ones who get the omen right, and have come, in obedience to the decree of their ancestral king (Darius the Great, or so we’re to believe), to worship the one true God, as all nations ought, thus fulfilling Daniel’s message in Dan. 6:25-28, thus confirming Jesus is the Son of God, the very same God who rescued Daniel from the lions (and who will thus rescue Jesus).
Other elements of the story are just commonplaces in divine king nativities (even in real life, not just stories), and thus do not connect directly to Egyptian mythology at all. By analogy, the elements of the nativity of Moses that Matthew borrowed also match elements of the Akkadian Sargon narratives, but Matthew is not borrowing from the Akkadian myths (he probably had never even heard of them), he is borrowing from the Jewish myths. That those myths just happen to be adaptations of earlier Akkadian myths is something we now know, but is not likely anything the early Christians knew. Likewise, possibly Egyptian god-king nativities influenced Hellenistic god-king nativity stories (or possibly they were both separately influenced by earlier Babylonian and Sumerian god-king nativities, or by actual royal ceremonies common to all kingdoms of the time), but it was the Hellenistic stories and practices that most likely influenced Matthew and Luke, not the earlier Egyptian material. They probably never heard the story told at Luxor, and would have been repulsed by it if they had. (See Not the Impossible Faith, pp. 76-78.)
More importantly than all this is the fact that the nativity stories of Jesus are later add ons. They were not part of the origin of the religion. Thus you cannot explain the origins of Christianity by saying they just revamped a godking narrative about Horus-Osiris (which was really a narrative applied to the Pharaohs). The godking narratives of the Gospels were never a part of Christianity until the Gospels were formed many decades later. There may have been an original nativity story, but we don’t know what it said, so we can’t make claims about what its influences were (although see Not the Impossible Faith, pp. 247-57). The earliest version we have is Matthew’s, and we can see he invented it to suit his own literary aims; Luke’s version is (in my opinion) a deliberate rewrite of Matthew (what we call a redaction); in fact Luke is really trying to argue against Matthew, by changing every key element of his narrative (which reflects how these kinds of religious narratives get written: they are propaganda built to the occasion; although I did not make this argument there, I did list some of the evidence from which one can construct that argument in my work on the Date of Christ’s Birth; as for Luke being a rewrite of Matthew, and not writing independently of him, see The Case Against Q). Egyptian religion is wholly irrelevant to all of this.
The fact is, we can fully explain every element of the Gospel nativities by appealing to (1) their Jewish background (thus Christians, “pesher style,” constructed a narrative out of various Old Testament passages, such as reinterpreting a prophecy in Isaiah as being about a virgin born messiah; although most Jews disagreed with them, we know fringe groups of Jews treated scripture the same bizarre way Christians often did, so their doing such a thing in this case is not contextually implausible, even if it was linguistically specious: see The Problem with the Virgin Birth Prophecy); (2) their Hellenistic background (conceptions of sons of gods being announced by omens and prophecies, and achieved by spiritual rather than sexual means, were all common ideas in Greco-Roman religion, and virgin born gods were a known fad at the time; and all this could be made to agree with popular Jewish theology regarding the capabilities of the Holy Spirit); and (3) their immediate inter-community context (the Gentile Luke arguing against the Judaizer Matthew arguing against the adoptionist Mark). That leaves nothing for Luxor to explain, nor any evidence of any knowledge of the specific narrative we now find there.