Okay have found the part where gerald Massey talks about Horus as the messiah/ compares with Jesus and theResurrection
http://www.masseiana.org/aebk12.htm
In particular here he says
"This was about 11,000 years BC, or 13,000 years ago. During these eleven thousand years, by the changes in precession and the continual rectification of the calendar from old style to new, July 25th at starting had receded to December 25th in the end. That is, the birthday of the coming child Iusa or Horus in the Lion sign, celebrated on the 25th of July, came to be commemorated on the 25th of December at the end of this period, by those who kept the reckoning, and this, as will be shown, is precisely what did occur in the evolution of the Jesus-legend.
Two birthdays had been assigned to Horus of the double horizon, one to Child-Horus in the autumn, the other to Horus the adult in the vernal equinox. These were the two times or teriu of the year. But when the solstices were added to the equinoxes in the new creation of [p.739] the four quarters established by Ptah for his son Atum-Ra, there was a further change. The place of birth for the elder, the mortal Horus who was born child of the Virgin Mother, now occurred in the winter solstice and the place of rebirth for Horus the eternal Son was celebrated in the vernal equinox, with three months between the two positions instead of six. If the birth occurred at Christmas with the winter solstice in the sign of the Archer, the resurrection at Easter would occur in the sign of the fishes as at present. The equinoxes, of course, remained upon the double horizon, whereas the winter solstice took place in the depths of Amenta, and this became the place of rebirth, for the Child-Horus as Iu-sa, the coming son in the astronomical mythology. Horus in the autumnal equinox was now succeeded by Horus who suffered in the winter solstice. The Jews still celebrate their mysteries annually as mysteries. And it is instructive to note that with them the two times remain equinoctial, and have never been changed to the winter solstice and Easter equinox. The Jews have subterranean reasons for not accepting the Messiah born at Christmas. Theirs are the mysteries of the double horizon; or of Ra-Harmachis.
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. Also, it was commanded in the calendar of Esné that the precepts of the Book on the Second Divine Birth of the child Kahi 'were to be performed on the first of the month Epiphi.'[27] The child Kahi is a pseudonym for the Child-Horus. He is the revealer, the logos or word, and the 'Revelation of Kahi' is associated with New Year's day, when this occurred on the 26th of the month Payni. Now the first and second 'divine births' (or the birth and rebirth) of Horus were celebrated at the festivals of the winter solstice and the Easter equinox. and these are the two times of the two Horuses identified by Plutarch[28], the first as manifestor for Isis, the Virgin Mother, the second as Horus, the Son of God the Father, when he tells us that 'Harpocrates (Har the khart, or child) is born about the winter solstice, immature and infant-like in the plants that flower and spring up early, for which reason they offer to him the first-fruits of growing lentils; and they celebrate her (Isis) being brought to bed after the vernal equinox.'[29] Here are the three months between the two birthdays which were celebrated at the two festivals now known as Christmas and Easter. Two different birthdays were likewise assigned to the Greek Apollo. One of these was commemorated by the Delians at the time of the winter solstice; the other by the Delphians in the vernal equinox.
According to the Decree of Canopus[30] the date of Osiris' entry into the moon at the annual resurrection had then receded to the 20th of Choiak, equivalent to December 26th, of the Alexandrian year, which was established in the reign of Augustus, BC 25. 'The entry of Osiris into the sacred bark takes place here annually at the [p.740] defined time on the 29th day of the month Choiak.'[31] In this way the Christmas festival, by which the 'Birth of Christ' is now celebrated, can be identified with the yearly celebration of the rebirth of Osiris (or Horus) in the moon. Moreover, we can thus trace it, following the course of precession, from the 17th of Athor (October 5th in the sacred year); November 14th in the Alexandrian year, mentioned by Plutarch[32], to the 20th of Choiak, our December 26th. The next day, December 27th, was the first of Tybi, and this was the day on which the Child-Horus was crowned, and the festival of his coronation celebrated. If we reckon the 25th of December (28th Choiak) to be the day of birth, the day of resurrection and of the crowning in Amenta is on the third day. In the month-list of the Ramesseum, Tybi is the month dedicated to Amsu, the Horus who arose from the dead in Amenta, and who was crowned as conqueror on the third day—that is, on December 27th = Tybi 1st. There are several symbols of this resurrection on the third day. First, Osiris rises on that day in the new moon. Next, Amsu figures as the sahu-mummy risen to his feet, with right arm free, as ruler in Amenta, the earth of eternity. Thirdly, Horus the child is crowned in the seat of Osiris for another year. Fourthly, the tat was erected as a figure of the god re-risen, and a type of eternal stability in the depths of the winter solstice. Thus the resurrection on the third day was in Amenta and not upon this earth.
The Egyptians celebrated their festival of the resurrection every year, called the feast of Ptah-Sekari-Osiris, in the month Choiak (November 27th December 26th, Alexandrian year). The rite is otherwise known as 'the erection of the tat-pillar.' Erman recovered a description of the festival from a Theban tomb. Of this he says: 'The special festival was of all the greater importance because it was solemnized on the morning of the royal jubilee. The festivities began with a sacrifice offered by the king to Osiris, the "Lord of Eternity," a mummied figure, wearing the Tat-pillar on his head.'[33] It lasted for ten days, from the 20th to the 30th of the month Choiak, the 26th being the great day of feasting. The royal endowment of the temple at Medinet Habu for the sixth day of the festival included 3,694 loaves of bread, 600 cakes, 905 jugs of beer and 33 jars of wine. This was the great day of eating and drinking, corresponding to our Christmas gorging and guzzling, but on the 22nd December, instead of the 25th, of a somewhat later period. The festival was devoted to the god Osiris-Ptah-Sekari, who had been dead and was alive again; cut in pieces and reconstituted with his vertebras sound and not a bone of his body found to be broken or missing. The festival of the sixth day is clearly the Ha-k-er-a feast that was celebrated on the sixth night of the Ten Mysteries. Moreover, the ten days of the festival that was sacred to the god Osiris-Sekari are also in agreement with the ten nights of the mysteries[34]. In the scene copied from the Theban tomb the 'Noble Pillar' of the tat-cross is to be seen lying pronely on the ground where it had been overthrown by Sut and the sebau. The object of the festival was to celebrate the re-erection of the tat and turn the cross of death once more into the cross of life as the symbol of resurrection. The king, as representative of Horus who reconstitutes [p.741] his father, with the aid of the royal relatives and a priest, pulls the pillar upright. Four priests bring in the usual table of offerings and place them in front of the tat. So far, says Erman, we can understand the festival[35]. But the further ceremonies refer to mythological events unknown to us. Four priests with their fists raised rush upon four others, who appear to give way; two more strike each other, and one standing by says of them, 'I seize Horus shining in truth.' Then follows a great flogging scene, in which fifteen persons beat each other mercilessly with their sticks and fists; they are divided into several groups, two of which, according to the inscription, represent the people of the town Pa and of the town Tepu. This is evidently the representation of a great mythological fight, in which were engaged the inhabitants of Pa and Tepu, i.e., of the ancient city of Buto, in the north of the delta. 'The ceremonies which close the sacred rite are also quite problematic; four herds of oxen and asses are seen driven by their herdsmen, and we are told in the accompanying text four times they circle round the walls on that day when the noble Tat-pillar is re-erected.'[36]
Raising the tat-pillar was typical of Horus in his second advent raising the dead Osiris from his sepulchre and calling the mummy to come forth alive. The gods in Tattu on the night of the resurrection, symbolized by this re-erection of the tat, are Osiris, Isis, Nephthys, and Horus the avenger of his father. Thus in re-erecting the tat, Amenhetep III with his queen Ti and one of the royal princesses were personating Horus the avenger and the two divine sisters in the resurrection of Osiris[37].
The Christians celebrate the birth of the divine babe at Christmas and the death and resurrection at Easter; whereas the birth and death were commemorated at the same season in the Egyptian mysteries of Ptah, and later of Osiris—as it was in the beginning, when the death was that of the old year and the rebirth that of the new year; otherwise, the death of Osiris and the birth of Horus, or the death of Atum and the rebirth of Iusa. The new year came to be reckoned from the shortest day when the sun had reached its lowest point and the shadow of darkness or the dragon its utmost length. The sufferings of the sun-god were naturally accredited to him at that time, and the death and resurrection in Amenta were both timed to the solstice. The sun was lord of light as ruler of the lesser year. The Apap-monster was the reptile power of darkness, and of desert drought. This dreaded adversary of the sun was now the uppermost, Osiris in Amenta was the victim in the winter solstice. The suffering and death of Osiris were the cause of the long period of mourning, of fasting and supplication that was memorized in the mysteries. In the winter solstice the birth took place below, in Amenta, the earth of Sut, and habitat of the Apap-reptile. In the equinox at Easter, Horus the fulfiller was transformed from the human child to the divine hawk-headed Horus, who rose from the underworld as the spirit of life and light and food, and who was then re-fleshed or reincorporated anew on earth, conceived of the Virgin, incarnated in her blood once more, to be brought forth in human shape again at Christmas; and by the gestator [p.742] in the divine form, as Horus of the resurrection now reborn at Easter.
The last night of the old year (July 24th), 'the night of the child in the cradle,' had been named from the new birth as the mesiu; also the evening meal of the next day, the first of the new year, was called the 'Mesiu.' These were the exact equivalent of our Christmas Eve and Christmas Day on December 24th and 25th, after a lapse of 11,000 years in time according to the movement in precession. The sacred old Egyptian year, which opened on the first of Tekki (or Thoth) as the year of the great Bear and the inundation, began upon the 25th of July in the year of 365 days. Therefore July 24th was the last night of the old year and the 25th (or the 20th in the year of 360 days) was New Year's Day, the birthday of Horus the child, or fish of the inundation. Time was sacredly kept by means of the festivals, and these were re-dated age after age from old style to new. The Decree of Canopus is both explicit and emphatic on the necessity of correctly readjusting the calendar to the lapse of time, whether in the Sothiac cycle or the movement in precession so that 'the case shall not occur that the Egyptian festivals by which time was kept—now celebrated in winter—should be celebrated some time or other in summer, as has occasionally occurred' in times past, in consequence of the calendar being incorrectly kept[38].
