Moreover, the overt Christian tradition of identifying John the Baptist with Aquarius goes back well over a thousand years: In England the Venerable Bede, 673-735, substituted the eleven apostles for eleven of the early signs, as the Corona seu circulus sanctorum Apostolorum, John the Baptist fitly taking the place of Aquarius to complete the circle.[1194]

We have noted that in the Egyptian sacred rites someone carrying a water jar leads the procession of Osiris. In the Pyramid Texts (PT 16-18:10a-c/N 95-97), in the "Ritual of Bodily Restoration of the Deceased," appear invocations by the deceased, who at times says, "I am Horus," mentioning a "jar of water" and a "pitcher of water."[1195] Could this ritual and these scriptures be a source for the strange remark by Jesus at Mark 14:13 and Luke 22:10?- "Behold, when you have entered the city, a man carrying a jar of water will meet you; follow him into the house which he enters..."

More than one commentator over the centuries has observed the parallel between this peculiar biblical scripture and the figure of Aquarius, the man carrying a jar of water. As may be expected, we also find Anubis the purifier associated with the constellation of the Water Bearer, as one of the three "Cynocephali ["doghead" stars] at the feet of Aquarius."[1196]

In addition, in the gospel story John the Baptist is decapitated, while, as noted, at different times the constellation of Aquarius also appears to have lost its head. Furthermore, Isis is depicted as decapitated, as the constellation of Virgo at certain times, while Anubis too is associated with headlessness: Anubis has a special emblem symbolizing his role as an embalmer. It is a headless animal skin...sometimes dripping blood, tied to a pole. This emblem can also be jackal-headed, as in the Litany of Ra describing the sun-god's journey through the underworld.[1197]

Dr. Doxey also relates Anubis's headless symbol: Anubis is represented by the my-wt fetish, a headless animal skin hanging from a pole.[1198]

Hence, like John the Baptist, Anubis was symbolized by headlessness. In fact, in the Anubis myth, the god in human form himself is decapitated, with his head replaced by that of the jackal: It was the god Anubis, which was formed by striking off the head of a human being and affixing the head of a jackal to the decapitated lump of humanity, thus making a deity of the first order.[1199]

Indeed, it is possible that the headless skin constituted the rest of the jackal whose head the decapitated human figure bore.

The god Set/Seth likewise was depicted as headless, constituting "the Akephalos."[1200] Regarding the "headless god," in discussing a Gnostic text called, "The stele of Jeou the Painter," Doresse remarks: The "headless" god is there referred to as creator of earth and heaven, of the night and the day..., he is identified with Osiris-Onnophris, the Egyptian god of the other world. It is said that he judges the just and the unjust; that he created all that is masculine and all that is feminine. And then the magician, identifying himself with Moses, invokes the god Osoronnophris, saying to him, "This thy true name, which thou hast bequeathed to the prophets of Israel"...

Are we amazed at this admixture of Jewish and Egyptian elements? But did not the Greek historian Manetho say that Moses had been a priest of Osiris in Egypt?-which shows that such a belief was current in fairly early times. And does not the Talmud also suggest that in the second century of our era there were Biblical manuscripts in "demotic" writing-that is, in the latest, most popular form of the old hieroglyphic script? Moreover, one can point to some Ptolemaic Books in Greek, which combined the Egyptian theology with the Jewish.[1201]

The historian Manetho wrote during the 3rd century BCE, while the term "Ptolemaic books" apparently refers to texts composed during the Ptolemaic period (305-30 BCE). That the Jews of the Diaspora did not live in a hermetically sealed community separate, apart and uninfluenced by their surroundings either in pre-Christian or Christian times is obvious and sensible, as is the conclusion that Egypt influenced much Jewish culture and religion. This contention is evident from numerous examples, as demonstrated throughout this work. Another example of Jewish knowledge of Egyptian culture may be found in the biblical Hebrew word Shihor or Sihor--which means the "waters of Horus," evidently referring at times to a "stream of water associated with northeastern Egypt" that was a branch of the Nile river[1202] and that formed the border between Egypt and Israel, the significance of which is that it shows Hebrew awareness of the god Horus centuries prior to the common era. "Shihor" is the "Waterway of Horus" as in CT Sp. 340,[1203] which means that this "place" was a mythical motif before being given location on Earth. Another important apparent etymological connection between Israel and Egypt occurs in the word shm or shem, which in the languages of both nations is a title of divinity, meaning "mighty one" or "Power" in Egyptian, and "Name" as in the "Name of God" in Hebrew ().[1204] Indeed, in Egypt the sun is "frequently" deemed shm or "power" in the "eulogies of the offering" of the sun hymns,[1205] while the Judean tribal god Yahweh-called "Shem"-has likewise been demonstrated to possess solar attributes and to have served as a sun god at various times.[1206]

>In this regard, scholars over the centuries have found a number of correspondences between the languages of Egypt and the Levant. Regarding the Egyptian language, Gardiner remarks: Unfortunately the origin of the Egyptian Language lies so far back in the uncharted past that only little that is certain can be said about it. Since it is generally agreed that the oldest population of Egypt was of African race, it might be expected that their language should be African too. And in fact many affinities with Hamitic and in particular with Berber dialects have been found, not only in vocabulary, but also in verbal structure and the like. On the other hand, the relationship with Semitic (Hebrew, Arabic, &tc.) is equally unmistakable, if not greater.[1207]

It would appear that not only did the Egyptian language precede Hebrew, but also that, since there is an "unmistakable" relationship, the Egyptian may have influenced the Hebrew, and with language often comes other aspects of culture, including and especially religion. The Talmudic suggestion that by the early period of the Christian effort the Old Testament/Tanakh had been translated into Egyptian adds to this continual relationship between Egypt and Israel. Such a longstanding relationship would also make it easier for the Jewish creators of Christianity to turn once again to the Egyptian religion in their endeavors.

Moreover, not a few writers have suggested that the "Golden Calf" idol smashed down by Moses in the biblical story of Mt. Sinai in fact referred to the Egyptian god Horus. Concerning the presence of Egyptian religion and deities in the Near East, Dr. Tryggve N.D. Mettinger, a professor of Old Testament Studies at the University of Lund, remarks: Egyptian gods must have been known in the Levant during the Late Bronze Age, the time of the Egyptian empire, and probably already during the latter part of the Early Bronze Age. During later periods, names of Egyptian deities even occur as theophoric ["god-bearing"] elements in Phoenician and Punic personal names. This testifies to the continued importance of cultural contacts between Egypt and the rest of the Mediterranean world. Thus, Isis occurs as an onomastic element from the eighth century and onwards and Osiris as early.[1208]

"Onomastic" means that Isis's name was used either as a part or whole of a proper name for mortals, demonstrating knowledge of her in these various areas of the world at that time. In consideration of the popularity of Isis and her entourage, not only in Egypt but also in other locales around the Mediterranean, it would not be unreasonable to suggest that headlessness or decapitation associated with a religious figure was an important motif to usurp in the creation of Christianity. As has been indicated by the many depictions of John as the constellation of Aquarius, this decapitation likely also represents the time of the year when the Water Bearer appears to lose his head.

Etymologically as well there may be a connection between John and Aquarius: In Greek, "Oannes" becomes "I-oannes" (John), which in turn is "Joannes" or "Jonas," which then would become the name of the god Janus, as in "January," the month associated with Aquarius. Anubis may be related to Janus as well. Indeed, Colonel John Garnier, for one, finds them both to be epithets for the one "father of the gods," as well as Anubis and Janus alike representing aspects of the sun, a point confirmed by Macrobius (1.17), who named Janus as yet another solar god.[1209] A dual-natured god, the "double-faced Janus" also could be identified with Set-Anubis, for instance.

Moreover, the correspondence of Anubis with Christian tradition was so striking to early Christians that they even identified the Egyptian god with Jesus, invoking him in their magical spells as "Jesus Anubis"[1210]-a critically important fact to note, as it demonstrates the parallels to be real and obvious even or especially to the most pious early Christians. Certainly, the most learned among them, i.e., the priesthood, would have been well aware of all these numerous similarities between the Egyptian religion and the later Jewish rehash of it in Christianity. In consideration of the popularity of Anubis around the Roman Empire beginning centuries before and continuing into the common era, it would not be unreasonable to suggest that the Christ figure was also influenced in part by him as well, as indicated by the association of the two in magical spells.

In any event, when we analyze the facts that Anubis was a popular figure around the Mediterranean, that he was associated with the summer solstice, as was John the Baptist, that he conducted souls through the underworld, as did John in one tradition, and that he purified souls with the water of purification, in a baptismal rite, specifically approached for such baptism by Horus, the equation of "Anup the Baptizer" with John the Baptist is well founded and logical, as well as identifiable as yet another correspondence between the Egyptian religion and the later Christianity.

The Twelve Followers.

"...The sun of the Lower Hemisphere took more especially the name of Osiris. Its companions and deputies were the twelve hours of the night personified as so many gods, at the head of which was placed Horus, the rising sun itself..."

Francois Lenormant, Chaldean Magic: Its Origins and Development (83) "[Osiris's] twelve companions were supposed to be the signs of the zodiac; like the twelve men who bore his ark, or six twelves who conspired, and the same number who carried his body."

James Bonwick, Egyptian Belief and Modern Thought (175) "The Ritual shows us how the apostles were established on the same foundation, beginning with two brothers, who were followed by the four brethren, the cycle being completed by the twelve in the fields of divine harvest.... The four brothers of Horus=the four brothers of Jesus. Amsta, Hapi, Tuamutef, Kabhsenuf=James, Joseph, Simon, Judas. At a later stage the followers in the train of Horus are the twelve who are his harvesters in the cornfields of Amenta....

"The twelve with Horus in Amenta are they who labour at the harvest and collect the corn (otherwise the souls) for Horus. When the harvest is ready "the bearers of sickles reap the grain in their fields. Ra says to them, on earth as bearers of sickles in the fields of Amenta, "Take your sickles, reap your grain" ("Book of Hades," Records, vol. 10, 119). Here the labourers who reap the harvest in Amenta are the object of propitiatory offerings and of adoration on the earth, as the twelve disciples of Horus, son of Ra, the heavenly father. And this was ages before the story was told of the twelve fictitious harvesters in Galilee."

Gerald Massey, Ancient Egypt: Light of the World (I, 864) As is the case with other major characteristics of the Egyptian gods that have been associated with Jesus, the claim that Horus had 12 "disciples" cannot be found easily in modern encyclopedias or mainstream books. In reality, the association of the sun god with "the Twelve" constitutes a common motif, based on both the months of the year and the 12-hour divisions of day and night. Indeed, we find the theme of "the Twelve" in a number of other cultures, including the 12 Olympian gods of Greece, as well as those of the Romans, along with the 12 adventures of Gilgamesh, the 12 labors of Hercules and the 12 Tribes of Israel, all of which symbolize the months of the year and/or the zodiacal signs.[1211] The same can be said of the Christian Twelve, as apostles and disciples of Jesus, who also have been depicted as signs in the circle of the zodiac, including, as we have seen, by the Venerable Bede in the seventh century, with their zodiacal significance extending back much further, to as early as the second century.[1212] So too do we find the theme of "the Twelve" in Egypt in a variety of places, including groupings of gods and goddesses. Indeed, in addition to the commonly depicted groups of eight or nine Egyptian gods, the latter being styled "the Ennead," there were other companies of 12, as we have seen in the nativity scene and as is to be expected from a culture so focused on time and astronomy, since the number 12 generally symbolizes hours and months. The term "Ennead" or "Enneads" does not therefore always refer to a group of nine gods. It could be more, as in 12, or fewer as in eight.[1213] This fact is exemplified at PT 601:1660-1671/P 582, in which appears reference to the "Big Ennead," followed by invocations of 12 gods. Concerning this text, James Allen notes, "This stanza and those that follow refer to the individual members of the 'Big Ennead.'"[1214]

Adding to this fact, in The Histories (2.43-44), Herodotus discusses the Egyptian version of "Heracles" or Hercules as "one of the twelve gods." He next states of the Egyptians, "They say that seventeen thousand years before the reign of Amasis the twelve gods were produced from the eight..."[1215] The pharaoh Amasis or Ahmose I (fl. c. 1550-1525 BCE) was the founder of the 18th Dynasty; thus, Egyptian culture conceived a very ancient origin for itself, one not given serious consideration by mainstream scholars today.

Regarding his experiences with Egyptian priests at Heliopolis, Herodotus (2.4) further relates: ...They also told me that the Egyptians first brought into use the names of the twelve gods, which the Greeks took over from them, and were the first to assign altars and images and temples to the gods, and to carve figures in stone.[1216]

The notion that the Greeks adopted the 12 Egyptian gods is intriguing and not without foundation. The Greek gods, however, possess Indo-European names related to the ancient Indian language of Sanskrit, indicating a common root. The influence of Indian culture, religion and mythology on the Mediterranean in general and on Christianity in specific ranks as another important subject that is addressed in my book Suns of God and elsewhere.

Concerning the various groupings of deities, in The Gods of the Egyptians Or Studies in Egyptian Mythology, Budge relates that in the Pyramid Text of Pepi II there appear "the Great Company of the gods who are in Annu," numbering nine,[1217] again, a group called the Ennead. Later in the same text appears another company-or paut in the Egyptian-in which twelve gods are named: ...Tem, Shu, Tefnut, Seb, Nut, Osiris, Osiris-Khent-Amenti, Set of Ombos, Heru of Edfu, Ra, Khent-Maati, and Uatchet; thus the Great company of the gods of Heliopolis may contain either nine or twelve gods."[1218]

As noted, Brunner names the 12 gods at Deir el Bahari as Osiris, Isis, Horus, Nephthys, Seth, Hathor, Montu, Atum, Shu, Tefnut, Geb and Nut.[1219] Hence, in the ancient Egyptian writings and images we find both Osiris and Horus with 10 others, totaling 12 gods.

This theme of "Horus and the Twelve" in Egyptian religion also has been demonstrated by a relatively recent discovery of a large Horus temple with 12 rooms in the Sinai desert: Temple of ancient Egyptian sun god found CAIRO, May 31 (AFP)-Egyptian archeologists have discovered a 3,000-year-old temple honoring the Pharaonic-era sun God Horus, in the first such find in the northern Sinai, the antiquities authorities said Monday. Black granite and sandstone statuettes of gods and people were found inside the temple which dates from the New Kingdom (1567-1065 BC), the Supreme Council of Antiquities said in a statement. Horus, son of Isis and Osiris, is normally portrayed as a one-eyed falcon or sun-dial, but the council did not disclose which statuettes were found. The temple, whose dry-stone walls are from four meters (13.2 meters) to 10 meters (33 feet) thick, spans a surface area of 2,400 square meters (25,824 square feet) and houses a dozen rooms, they added. The discovery defines the location of Tharo [Tharu], a fortified city built by the ancient Egyptians at the eastern entrance to the route armies took from Egypt to the land of Canaan.[1220]

It should be noted that this article, unlike so many other articles and encyclopedia entries, correctly identifies Horus as a sun god. Also, this important temple was found in the Sinai, along the ancient route from Egypt to Palestine and Judea called the "Horus Road"-the only established land route connecting these neighboring cultures, which surely enjoyed much cultural exchange. Moreover, the finds at Tharo/Tharu include a massive fort, which was "one of the most important locations in ancient Egypt."[1221] In addition, the dozen rooms in this Horus temple may symbolize the 12-hour nightly and daily divisions, as well as the company of 12 Egyptian gods. Further astrotheological meaning may be indicated by the intriguing fact that the square footage of this massive building-equivalent to about 26,000 feet in Egyptian measurements[1222]-is essentially the same as the roughly 26,000 years constituting one "Great Year" or precession of the equinoxes. If this correspondence was intended by the original Egyptian architects of the temple layout, it might signify that they possessed a zodiacal circle with 12 divisions, which could represent an added symbolism of the edifice's dozen rooms, fitting in with the common zodiacal significance of "the Twelve" as well.

Fast forwarding closer to the common era, once again we find an archaeological site possessing a theme of "Horus and the Twelve," at the Ptolemaic-era Edfu, where the Horus temple was erected with 12 columns.[1223] In consideration of the Greek influence at that time, it would not be surprising if this construction represented the signs of the zodiac, along with the 12 monthly divisions, 12 hours of the day and night, and the paut or company of 12 gods.

The Egyptian Zodiac.

Over the years, it has been claimed that the Egyptians were not in possession of the zodiac until Hellenistic times (323-146 BCE), as suggested by Hornung, for example, when he says, "The zodiac was adopted early in the Ptolemaic Period..."[1224] A close investigation of the currently available data, however, may indicate earlier recognition of the zodiac, as it does also with knowledge of the precession of the equinoxes centuries before its purported discovery in the second century BCE by the Greek astronomer Hipparchus.[1225] For example, as regards one of the most famous astrotheological Egyptian artifacts, the zodiac of the temple of Dendera, while the construction represents a late restoration, in general form the portrayal itself may date back thousands of years earlier.[1226] Discussing Dendera, Budge cautions that it should not be concluded that the Egyptians were the "inventors of the zodiac" and asserts that they "borrowed their knowledge of the Signs of the Zodiac, together with much else, from the Greeks, who had derived a great deal of their astronomical lore from the Babylonians," including the zodiac.[1227] Budge next claims that "we are fully justified in assuming that the earliest forms of the Zodiac date from an exceedingly primitive time."[1228] These contentions are not incorrect, in that the zodiac certainly existed in Mesopotamia millennia ago, worked over by the famed Chaldean astronomers, with the Greeks further polishing it. In this regard, several sources-such as royal astronomer Dr. Edward Walter Maunder (1851-1928), the devout Christian author of The Astronomy of the Bible-have indicated an origin of the zodiac, including the popular signs, to some 4,000 or more years ago.[1229] We also possess the relatively recent find of the "Karanovo Zodiac" from Bulgaria, which has been dated to around 6,000 years ago and which seems to bear rudimentary renditions of the constellations found in the Western zodiac.[1230] As concerns Egypt, there nevertheless remain many suggestions that the zodiac in some form or another was utilized there prior to the arrival of the Greeks.

Modern scholarship thus has disassociated the zodiac from Egypt and denied Egyptian influence on the much later Babylonian civilization, to which is credited the origins of the zodiac as we have it.[1231] However, the arguments raised here provide a logical basis for the developmental evolution of the zodiac in Egypt as well, a highly advanced culture keenly aware of astronomy and astrology dating back many hundreds of years prior to the maturation of the same sciences in Babylon. A probable Egyptian influence on Babylonian culture becomes more evident when it is considered how close in proximity were the two nations and how much cultural interchange, both hostile and peaceful, occurred between these rivals over the millennia during which civilizations thrived there.

The case for the presence of the zodiacal rudiments in Egypt remains relevant, and over the centuries a number of scholars and writers have averred not only an Egyptian origin for the zodiac but a very old one at that. For example, in A Dissertation on the Calendar and Zodiac of Ancient Egypt, Mure relates that French Egyptologist Remi Raige argued for an Egyptian zodiac originating 15,000 years ago,[1232] while the French Count Constantin-Francois Volney (1757-1820), whose work influenced Napoleon Bonaparte, contended for an origin of the principles of astronomy arising in North Africa around 17,000 years ago.[1233] While Mure does not concur with such antiquity, he is certain that the inferences of the Egyptian zodiac are clear long prior to the fanciful attachments thereto supposedly devised by the Greeks.

In this regard, the arguments and evidence regarding the antiquity of the zodiac in Egypt preceding the Greeks are worthwhile exploring, such as are found in Mure's in-depth analysis: Each sign of the zodiac...appears to have been a mere hieroglyphic of the season of the year to which it corresponded, or of the deity to whom that season was specially sacred.... The hieroglyphical zodiac, therefore, represented the seasons mythologically or figuratively, and had no connexion with imaginary forms or creatures in the heaven itself... Thus Cancer or the Scarabee represented the solstitial month of summer... Libra the month of the autumnal equinox, Aries that of the vernal equinox, and so of the rest; afterwards, when the signs were attached by the Greeks to particular groups of stars, embodied into fantastical forms, the ancient terms became unmeaning, and the origin and history of the whole system was confounded and obscured.

That the twelve divisions of the zodiac, among the ancient nations, (whether Chaldee or Egyptian,) with whom the institution originated, were, from the first, signs or [dodekatimoria, i.e., "twelve divisions"], and not constellations-portions of the sun's course in the heavens, corresponding, more or less accurately, to the seasons, not imaginary forms in the celestial sphere-we have strong proof in the tradition preserved of the manner in which the astronomers of those nations subdivided the ecliptic....[1234]

Mure goes on to list the descriptions by Macrobius regarding the Egyptian divisions of the year, as well as those of the philosopher Sextus Empiricus (2nd-3rd cents. AD/CE) concerning the Chaldeans. The Scottish scholar continues his analysis with "some close critical and etymological illustrations of the names and characters of the individual months of the calendar, in connexion with the signs of the zodiac, derived from the mythology, language and general antiquities of Egypt."[1235] Mure next describes a scene of several figures on a tomb of a Theban king showing a "procession headed by a figure bearing an ear of corn, or some such object, followed at some little distance by the god Thot, with his ibis-head; a scarabee supporting the disc of the sun; another procession, headed by a somewhat similar figure, of whose hieroglyphic title the chief feature is a new-born infant; a lion couchant; a bull standing on another emblem resembling the zodiacal sign Libra; a non-descript animal, on whose back rides a crocodile; a vase, a scorpion, etc." [1236] Mure continues: "These figures, several of which are repeated on each side of the tablet or planisphere, are unquestionably, in great part at least, astronomical symbols, and most of them, it can hardly be doubted, signs of the zodiac, although the irregularity of their arrangement bears little or no reference to the corresponding seasons."[1237] Mure further remarks, "Other fragments there are, also connected with astrology, and probably of great antiquity, engraved in the same splendid work..."[1238] He then proceeds through a long dissertation regarding many more such images in Egyptian texts, on monuments and other artifacts possessing astronomical or astrological significance that infer the zodiac, moving through each month and its possible symbols.

Regarding the zodiac in Egypt, Schmidt submits similar findings and conclusions: The signs of the zodiac, to which we have been accustomed from earliest childhood, were derived from the symbols of the Egyptian months. The science of astronomy, as taught in Egypt, was carried to Babylonia and surrounding countries shortly after the Hyksos Invasion, and, although it was changed in many particulars to confirm to new conditions and local notions, many surviving features enable us to trace it back to its original home on the banks of the Nile.[1239]

Schmidt proceeds to list the months along with the corresponding zodiacal signs, going into details of each, with his dates evidently based on the old Egyptian calendar a couple of thousand years before the common era.

Concerning this same line of research on the subject, West notes: Though the zodiac as we know it does not seem to have existed in Egypt, Schwaller de Lubicz believed that knowledge of the zodiac and of astrology was what determined the erection and destruction of temples and shifts in emphasis of Egyptian symbolism. In the Temple of Luxor, he found symbols corresponding to zodiacal signs in most of the halls and chambers in which medieval astrology would have assigned them.[1240]

The research showing that the "symbols corresponding to zodiacal signs" existed at Luxor indicates they may have constituted mysteries.

Massey's suggestions concerning which Egyptian gods might correspond to the zodiacal signs as they eventually became known are as follows: 1. The ram-headed Amun with the constellation of Aries 2. Osiris the "Bull of Eternity," with the sign of Taurus 3. The Twin god of Set-Horus with Gemini 4. The beetleheaded Kheper-Ptah with the sign of the Beetle, which was later the Crab of Cancer 5. The lion-faced Atum with the sign of Leo 6. The Virgin Neith with the constellation of Virgo 7. "Har-Makhu of the Scales" equivalent to the sign of Libra 8. Isis-Serqet, the scorpion goddess, with the sign of Scorpio 9. Shu and Tefnut "figured as the Archer" with the sign of Sagittarius 10. Khnum, the goat-headed, with the sign of Capricorn 11. Menat/Hathor, the "divine wetnurse," with the sign of Aquarius 12. Horus of the two crocodiles with the sign of Pisces[1241]

While these associations cannot be presumed to be absolutely correct, they make for an intriguing hypothesis for further study. (We would add that Aquarius could be represented by the god Anubis, as previously demonstrated.) Moreover, while the symbols may differ, the identification of certain Egyptian gods with zodiacal signs is evident in later times, as verified by Wiedemann, who remarks that "later texts transfer both Shu and Tefnut to the zodiac as the Twins."[1242]

Based on all of the evidence, it is reasonable to suggest that the Egyptians possessed the rudiments of the zodiac, which were later developed elsewhere, including Babylon and Greece, to their present form. India also lays an impressive claim to developing and influencing certain aspects of the zodiac.

In traditional astrological religion, astromythology and astrotheology, the meaning of the Twelve symbolizes the months of the years and/ or, usually, their corresponding zodiacal signs or constellations, which begin and end around the third week of the month, and which differ somewhat from era to era and location to location. At some point in Egyptian religious history the symbolism of the Twelve also likely came to represent the 12 constellations of the zodiac as "companions" or "helpers" through whose stations the sun god travels annually, as it did in other cultures. In Egyptian Belief and Modern Thought, James Bonwick states, "The twelve gods may be more readily identified with Mazzaroth, or the twelve signs of the Zodiac, through which the sun passed every year."[1243] The "Mazzaroth," it should be recalled, is the Hebrew name for the zodiac, as found in the biblical verse at Job 38:32.

Furthermore, within astrology-an ancient practice dating back thousands of years and heavily utilized by priesthoods to influence human culture-there are also the 12 houses, which comprise 2-hour divisions of the 24-hour day. Again, the prominent number 12 also stands for the two 12-hour divisions of day and night, as exemplified in a number of ancient Egyptian "books of the netherworld." Therefore, the association of the Egyptian sun god with the number 12 can be demonstrated readily by pre-Christian texts and artifacts.

The Book of Amduat.

The configuration of Re, Osiris or Horus with 12 other individuals, whether gods or men, can be found abundantly in Egyptian texts, essentially reflecting the sun god with 12 "companions," "helpers" or "disciples." This theme is repeated numerous times in the nightly passage of the sun: Like Hercules in his 12 labors, when the Egyptian sun god entered into the night sky, he was besieged with trials, as found in some of the Egyptian "Holy Scriptures." One such text is the "Book of the Amtuat/Amduat," which "describes the journey of the sun god through the twelve hours of the night,"[1244] the term "Amduat" meaning "underworld" or "netherworld." The Book of Amduat has been known by a number of other names, such as the "Book of what is in the Tuat,"[1245] the "Book of What is in the Underworld,"[1246] the "Book of That Which Is in the Underworld,"[1247] the "Book of Him Who is in the Other World"[1248] and the "Book of him who is in the Underworld."[1249]

Parts of the Book of Amduat possibly date to as early as the reign of the female pharaoh Hatshepsut, with the bulk of it evidently from the New Kingdom (1570-1070 BCE).[1250] The Book of Amduat was among those "underworld texts" used for only the pharaohs and other royalty and nobles for centuries, until the 21st Dynasty (1077-943 BCE), at which point it was included on the coffins and papyri of priests as well.[1251] After this point, select hours were utilized in a variety of tombs, while as late as the 30th Dynasty a nearly complete version was created for the pharaoh Wereshnefer (c. 380-300 BCE), with all but the eighth hour inscribed on his impressive diorite sarcophagus now housed at the Metropolitan Museum of Art in New York.[1252]

In the seventh hour or division of the Book of the Amduat, as found in the tomb of the pharaoh Tuthmosis/Thutmose III (15th cent. BCE), for example, "Horus of the netherworld" is clearly depicted seated on a throne as the sun god, with 12 "star gods" in front of him.[1253] Horus's throne surrounded by "his Enneads" is also mentioned at CT Sp. 1099.[1254]

Recounting the seventh hour as found in the tomb of Seti/Sety/ Sethos I (13th cent. BCE) at Thebes, Budge remarks: On the right of the Boat of Afu-R, and facing it, are Horus, and the twelve gods of the hours, who protect the tombs of Osiris, and assist R in his journey...[1255]

Hence, the Twelve are "protectors" and "assistants," essentially "helpers" as well. Adding to the picture of Horus and the Twelve, in his Egypt handbook, Baedeker likewise describes images from the tomb of Seti/Sethos I, aka "Belzoni's Tomb," including the seventh hour: Room XIII.... On the Left Entrance Wall and the Left Wall appears the sun's journey during the 7th hour of night... Middle Row. The sun god once more is shown in his boat, on the prow of which stands Isis, to drive away evil spirits with her spells.... Bottom row. Horus, before whom are the twelve star-gods who conduct the sun at night...[1256]

Horus is thus firmly associated with 12 "star-gods," who, in conducting the sun god through his passage, can be deemed his "protectors," "assistants" or "helpers," etc. The tomb of Seti I, it should be noted, is a magnificently decorated structure with a winged goddess occupying the central place, arms outstretched in a crosslike or cruciform position. Such crucial imagery could not failed to have impressed any viewers of it, wherever it may be found.

Also, in the tenth hour of the Amduat, Horus the Elder leaning on his staff is depicted as leading the 12 "drowned" or lost souls to their salvation in the "Fields of the Blessed."[1257] These 12 deceased, Hornung relates, are "saved from decay and decomposition by Horus, who leads them to a blessed posthumous existence..."[1258] In this manner, Horus's companions, like the disciples of Jesus, are meant to "become like gods," so to speak, and to exist forever, reaping eternal life, as do those who believe in Christ. (Jn 3:15; 1 Tim 1:16) It is interesting to note that the part where Jesus reminds the Jews of their scripture, "Ye are gods," can be found in the New Testament only in the gospel of John (10:34-35). In the end, like the much later Jesus, Horus is the savior and leader of the Twelve followers.

Even though it represented one of the secret or esoteric texts of the solar religion,[1259] the Book of Amduat was obviously popular enough among the priesthood, indicating that the motif of "Horus and the Twelve" might have been known by a significant number of influential people over a long period preceding the supposed time of "Jesus and the Twelve." The theme of Horus with his 12 followers/ helpers may not have been well known to the "vulgar masses," because the sacred writings within which it can be found may have constituted some of the "secret texts" discussed by Morenz, for example.[1260] Certainly, however, the motif was, like many others, well known by the powerful priesthood, i.e., those who make religions, beginning thousands of years ago into the common era.

The Book of Gates.

Another popular text of the netherworld is the "Book of the Pylons," named in Egyptian Shat En Sbau[1261] and translated also as the "Book of the Portals" or "Book of Gates."[1262] This book, found in tombs beginning in the 18th to 19th Dynasties (c. 1500-c. 1200 BCE), recounts the sun's passage through various pylons, portals or gates representing the twelve nighttime hours. Describing scenes from the Book of Gates also in the tomb of Seti/Sethos I, specifically the third hour through which the sun passes in his boat, Budge states: On the right hand of the boat of the god are twelve holy gods of the Tuat, each in his shrine, with the doors open, and twelve gods of the lakes of fire...[1263]

Thus, in this one passage we possess two instances of the sun god surrounded by the Twelve.

The fourth hour depicts all three gods Re, Horus and Osiris in scenes with the Twelve: On the right side of the boat of the god are twelve gods, who are described as the "bringers of their doubles," and twelve jackal-headed figures, who are walking on the Lake of Life... On the left side of the boat of the god is Horus the Aged, who follows eleven human forms as they march behind the uraeus called Flame...to a shrine in which the god Osiris...stands upon a serpent. Behind Osiris are the twelve gods, "who are behind the shrine," and four gods, who preside over the pits in the earth... [1264]

In this image, Re is accompanied by two sets of 12, including what seems to be a dozen Anubii on the "Lake of life," possibly reflecting the "baptism" motif previously discussed. Next, we have Horus as part of the company of the Twelve, with the addition of Osiris, making 13, like the 12 apostles and Jesus. Osiris is again associated with the 12 behind him, as well as four "brother" gods, like Jesus with his 12 disciples and four brothers (Mt 13:55).

The Four Brothers.

The motif of the "four brothers" is likewise common to both the Egyptian religion and Christianity. Although in various texts they are depicted as his four sons, Qebehsenuf/Qebehsenuef, Hapi/Hapy, Duamutef and Imset/Imsety/Amset, Horus's four relatives are at times essentially represented as his brothers, because it is also said that they were Osiris's sons, as at BD 151.[1265] In describing the raising of Osiris with the help of the "ministrants of the tomb" combined with the Sem-priest making the fourth, Budge relates that these "represent the four sons of Horus, or according to another legend, the four sons of Osiris."[1266] In the magnum opus The Mythology of All Races, Dr. Max Muller (1823-1900), a professor of Comparative Theology at Oxford, also refers to the "four sons of Osiris-Horus" or "four sons of Osiris or Horus," whom he also calls the "four genii."[1267] Concerning these four, Muller remarks: Four genii termed "the sons of Horus" or "of Osiris" often follow Osiris, watching his corpse and assisting him in his judgment; accordingly they become guardians of the embalmment of all dead, whose viscera are placed under their protection in "canopic vases," which are ornamented with their likenesses, i.e., a man, a baboon, a jackal, and a hawk.[1268]

Hornung too describes these four, relating that in BD 151 they call themselves "son of Osiris" and stating, "The Egyptian did not concern himself with the genealogy of these four, however, so that either Osiris or Horus can appear as the father of the four, their mother remaining anonymous."[1269] It is further clarified in BD 112 and CT Sp. 157 that these are the sons of Horus the Elder and Isis,[1270] which would still make them the brothers of Horus the Child, since they shared the same mother. Also, in CT Sp. 240 is mention of the "four Horuses" as "offspring of Osiris."[1271] These four brothers are said to represent the cardinal points, just like the four evangelists, as asserted in Against Heresies (3.11.8) by Church father Irenaeus, who was the first to number and name the canonical gospels.

Continuing with the 12 nightly pylons, in the fifth division or hour, Horus-who is the "steersman at the rudder"[1272] and whom Hornung calls "the divine pilot-coxswain,"[1273] reflecting his leadership role-addresses, among others, a group of 12 men who "bear ladders in Ament,"[1274] thus being his "helpers," or "disciples." Twelve gods appear in the sixth hour as well. The same can be said of the seventh hour: ...In the centre is the boat of the Sun-god being towed along, presumably by four gods of the Tuat as before. Marching in front of those who tow the boat are twelve gods with sceptres...[1275]

The twelve gods who march in front of the boat in these various scenes likewise represent the "deputies," as noted French archaeologist Lenormant deemed these dozen "companions of Osiris," who are essentially led by Horus.

Twelve gods also emerge in the tenth hour, along with 12 females or goddesses.[1276] Indeed, the 12 hours of the night are frequently personified as goddesses, who help the deceased through his transition, sometimes towing the rope of the sun god's boat.[1277] These 12 helpers are depicted often in the 12th or "Last Hour" of the night before the sun god's resurrection, to "fend off Apophis,"[1278] much like Jesus with the 12 in his "Last Hour" on the night before his passion (Mt 26:45). In other words, the Twelve help the "Sun of God" make the transition from darkness to light.

In Records of the Past, Egyptologist Dr. Eugene Lefebure (1838-1908) describes the same scenes, in what he called the "Book of Hades" (le Livre de l'Enfer): ...Horus leaning upon a stick, and eleven gods walking towards Osiris, the inhabitant of the Amenti, upright upon a serpent, and shut into a naos [inner sanctuary] with a cover. In the naos a mountain is pictured from which the god's head emerges. Before Osiris, an uraeus, the flame, and behind him twelve gods who are behind the naos...[1279]

...Horus with a hawk's head, leaning upon a long stick... Twelve personages carrying a long serpent, above which and behind each of them, except the last, is the hieroglyph of the duration, the bearers of the duration in the Amenti. Eight persons, the divine chiefs of Hades.[1280]

...Five persons who bend towards an enormous ear of corn (those who labour at the harvest in the infernal plains). A bearer of a sickle with this inscription: these (are the reapers). On the tomb of Rameses VI., the first persons are preceded by a god leaning on a staff, the master of joy; they are twelve in number, and there are seven reapers.[1281]

This last "god leaning on a staff" is, as in the other scenes, Horus the Elder or "Aged," as Budge deemed him. Regarding these images, Massey remarks: The pictures show the children of Ra both as the group of twelve and also as the twelve with Horus. In one scene Horus is depicted leaning on a staff, and eleven gods are walking towards Osiris. These are the twelve altogether, of whom Horus is one in presence of the father. But on the tomb of Rameses the Sixth the twelve appear, preceded by Horus, the master of joy, leaning on his staff. These are the harvesters: seven of them are the reapers, the other five are collectors of the corn.[1282]

As we can see, once again Gerald Massey's analysis has proved itself to be on solid ground, as he has depicted these scenes accurately. Moreover, in his previously provided quote regarding the reapers of the harvest in Amenta, Massey is likewise accurately reproducing the translation of the Book of Hades/Book of Gates by Lefebure: "Ra says to them: Take your sickles! (Reap your grain...)."[1283] Nor are the comparisons inapt to Christian motifs of the 12 disciples and the "reapers" at Matthew 13:30. Indeed, as the head of this procession, Horus is "the chief of the twelve companions of his father,"[1284] much like Christ, the head of the Twelve, proceeding in the name of the Father.

Finally, in the Book of Caverns, dating from the 13th century BCE onward, we again encounter the scene of the sun god in his boat being towed out of the underworld by 12 gods.[1285] The theme of the god with the 12 is also repeated in the Book of the Earth, found as early as the Ramesside period (1292-1077 BCE) and containing an image of Osiris-Re surrounded by "a wreath of twelve stars and twelve disks."[1286] Also, in the funerary rites depicted in the tomb of King Tut appear 12 "royal companions and counselors" who "drag the coffin in a shrine," while the succeeding "loyal son" carries out the actual rites,[1287] much like the Horus-priest. The twelve companions of the Osiris are also mentioned in BD 64, representing the hours of daylight, who are "circling round, uniting hands, each of them with another."[1288]

In any case, the 12 symbolize the hours not only of the night but also of the day. In this regard, Dr. Maya Muller discusses images in the temple of Horus at Edfu: "On the ceiling of a chapel are depicted the twelve figures of Re as diurnal [daily] sun..."[1289] The sun god (Re) is also named in the Coffin Texts as having followers or an "entourage," as at CT Sp. 1146.[1290] Moreover, the Shemsu-Hor or Smsw @r-"Followers of Horus"-are specifically invoked in several ancient texts, referring to the various kings, et al.[1291] CT Sp. 157 describes "Horus and His Followers,"[1292] while the "followers of Horus" can also be found in CT Sp. 267.[1293] Various other gods, including not only Re and Horus but also Osiris, are likewise depicted as having a "following" or "followers," such as in CT Sp. 60 and CT Sp. 237, the latter of which refers to the "Followers of Osiris."[1294] In a Coffin Text also appears reference to "the Followers of the Lord of All."[1295]

Also in the Coffin Texts, Osiris is repeatedly referred to as "sitting at the head of the Ennead," instantly invoking the image of Christ and his disciples at the Last Supper.[1296] In CT Sp. 648 appears a reference to "Horus at the head of the Ennead."[1297] Once more, the term "Ennead" could refer not only to nine gods but also, to the twelve Egyptian deities, as according to Herodotus (2.4) and as revealed repeatedly here.[1298] Hence, in this case Horus would be at the head of the 12 as well. In the final analysis, these various texts reveal an ongoing theme of the god with 12 protectors, assistants, helpers, companions, followers and disciples, etc.

The Fishers of Men.

Various of these groupings of a dozen towing the sun boat could be deemed the "Twelve Rowers in the Boat with Horus" or the "Twelve Sailors in the Ship of Ra."[1299] It is not much of a leap from these particular aquatic terms to the "Twelve Fishers of Men with Jesus" (Mt 4:18-22; Mk 1:16-20), especially in light of how much of the Egyptian religion evidently became incorporated into Christianity. Indeed, in the Coffin Texts we discover mention of the "fishers of Osiris" (CT Sp. 229),[1300] while there are also "Lords of fishing" (CT Sp. 429),[1301] as well as references to "fishers of the dead" (CT Sp. 473),[1302] fishermen, fish-traps, nets, etc. CT Sp. 474 is a paean to the fishermen, with a detailed description of that occupation, as applied spiritually and to the afterlife journey.[1303] CT Sp. 475-the "Spell for the Net for Fishing"-addresses "him who fishes for himself; he is the great and mighty one..."[1304] The "fishers who fish...of Abydos" are also mentioned in CT Sp. 477.[1305] In CT Sp. 703, the Osiris fishes "in the waters of the Abyss."[1306] In CT Sp. 479, a spell for escaping from fish-nets and traps full of piscatorial references, appears a mention of "fishermen of men," as well as "fishermen of gods."[1307] Again, Horus too is a "fisher" when he spears the "serpent of the celestial river."

Speaking of fish, in The Mythology of All Races, Gray, et al., remark that the "uz- or woz-fish, to which a curse is attached, according to the Osiris-myth allude to the sin for which Horus-Osiris had to die,"[1308] which brings up yet another correspondence to Christianity: The death of the god as remover of sins.

The Gnostic 12.