In tracing the transition of the astrotheological motifs of the Twelve from the Egyptian religion to Christianity, we once again encounter the movement of Gnosticism, with its motif of the Twelve as well. For example, after citing a long portion of the Gnostic/ Coptic-Christian work the Pistis Sophia (3rd cent. AD/CE) in which are mentioned the "twelve governors...in the serpent of outer darkness," Budge comments: It is quite clear that in the above extract from the famous Gnostic work we have a series of chambers in the outer darkness which has been borrowed from the twelve divisions of the Egyptian Tuat already described, and the reader has only to compare the vignettes to Chapters cxliv. [144] and cxlv. [145] of the Book of the Dead with the extract from "Pistis Sophia" to see how close the borrowing has been.[1309]

As a devout Christian who knew very well both his own cherished faith and that of the Egyptians, Budge was in an excellent position to recognize the many correspondences between the two quite clearly-and his insight and candor are refreshing in their truthiness.

From his discussion of the Gnostic-Christian text Pistis Sophia being largely Egyptian in origin, Budge moves onto "Book of Ieu," also known as the Book(s) of Jeu, Jeou or Ieou, likewise a Gnostic-Christian text, written before the Pistis Sophia and mentioned therein: An examination of another great Gnostic work, generally known as the "Book of Ieu," proves that the Underworld of the Gnostics was nothing but a modified form of that Amentet or Amenti of the Egyptians, to which were added characteristics derived from the religious systems of the Hebrews and Greeks. The Gnostic rivers and seas of fire are nothing but equivalents of those mentioned in the Book of the Dead, and the beings in Amenti, and Chaos, and Outer Darkness are derived, in respect of form, from ancient Egyptian models. The great dragon of Outer Darkness and his twelve halls, and their twelve guardians or governors who change their names and forms every hour are, after all, only modifications of the old Egyptian system of the Twelve Pylons or Twelve Hours which formed the Underworld.[1310]

Hence, in the Gnostic system we find the Twelve as "guardians" and "governors," also not far from roles of the 12 Christian apostles. In addition, it is apparent that this important esoteric teaching found in the Book of Amduat, Book of Gates and elsewhere maintained currency among the Egyptian priesthood that evidently contributed to the Gnostic effort, into the common era, well over a millennium after these texts were composed. It is therefore evident that these texts were well known to the priesthood before and during the formative period of Christianity, which largely took place during the second century, with the canonical gospels clearly showing up in the literary record at the end of that period, possibly around the time this Gnostic book-"considered part of the New Testament apocrypha" or hidden texts-was being written. These texts reveal that the theme of the sun god-and Horus, as his alter ego-with the Twelve was current from long before the common era until well into it, and that it was of interest to early Christians. Also demonstrating the Gnostic adoption of the theme of the Twelve during the precise era when Christianity was largely being formulated are the 12 Aeons, or Duodecad, representing the months of the year, as previously discussed.

Furthermore, in the booklet "Bandlet of Righteousness," Budge identifies "Ieu" as equivalent to "Iao" or "Jah," as in the name of the Jewish tribal god Yahweh.[1311] Indeed, in the Egyptian scriptures, we find an entity called "Iaau," as at CT Sp. 170.[1312] Thus, we see once more that Gnosticism signifies a synthesis of Egyptian and Jewish religion and mythology, as well as others. Moreover, we assert that Christianity constitutes Gnosticism historicized and Judaized, likewise representing a synthesis of Egyptian, Jewish and Greek religion and mythology, among others from around the "known world."

Serapis and the Twelve.

Adding to the theme of the Egyptian god with the Twelve, as well as its relevance to Christianity, during the reign of Emperor Antoninus Pius (c. 138 AD/CE) a series of coins was created that depicted astrological mythology or astrotheological scenes: In the eighth year we have the head of Serapis circled by the seven planets, and the whole within the twelve signs of the zodiac; and on another coin we have the sun and moon within the signs of the zodiac.[1313]

This portrayal of the important Greco-Egyptian hybrid god Serapis surrounded by the 12 is significant, especially in consideration of the facts that Serapis was also created in order to incorporate the Jews of Alexandria into Egyptian worship, as well as that the influence of Christianity upon the Mediterranean world at this point was insignificant. Indeed, there is no clear trace of the canonical gospels by this time, and Christ himself had not yet been portrayed in art surrounded by the Twelve. Thus, it cannot be scientifically concluded that by this point Christianity influenced meaningfully the religion of Serapis, which had existed for at least 400 years by then.

The creation of Serapis was part of a movement during the Hellenistic period to "transform cults," as part of a Roman "religious policy" to "unite Greeks and Egyptians."[1314] In this regard, Morenz remarks: In saying that the god Sarapis was created, we wish to bring out the conspicuous point that he owes his form and role to the Macedonian ruler's need for a deity who could be worshipped jointly by Greeks and Egyptians...[1315]

Of course, the "Macedonian ruler" refers to Alexander the Great.

In addition, over the centuries it has been asserted that the Emperor Hadrian (76-138 AD/CE), ruling just before Antoninus Pius (86-161 AD/CE), had deemed Serapis the "peculiar god of the Christians." Hadrian's remarks purportedly appeared in a letter from him to one Servianus, as reproduced by the Sicilian writer of the third century Vopiscus (Vita Saturnini 8), who claimed to have taken it in turn from a writer named Phlegon. Regarding this fascinating situation, in his article with the eye-opening title, "On the Infrequency of the Allusions to Christianity in Greek and Roman Writers," Dr. H.G. Tschirner, a German professor of Theology, writes: In this letter the emperor inveighs against the manners of the Egyptians, i.e. of the Alexandrians, pronouncing them a most seditious, false and violent class of men; and on this occasion he speaks of the Christians in language as follows: "Those, who worship Serapis, are Christians; and these are those devoted to the service of Serapis, who call themselves the bishops of Christ. There is no ruler of the Jewish synagogue there, no Samaritan, no presbyter of the Christians, who is not an astrologer, a soothsayer, a diviner. The [Jewish] patriarch himself, when he comes to Egypt, is compelled by some to worship Serapis, by others, Christ."[1316]

This purported letter from Hadrian has been reported in numerous relatively reliable publications as being genuine, and, from a close and scientific analysis of the origins of Christianity, the remarks would appear to be accurate for the most part. Nevertheless, many believing scholars and writers have wished to find in this revealing epistle a "forgery" or "malicious satire." The notable defender of the faith Bishop Dr. J.B. Lightfoot, however, did not consider the letter to be spurious but insisted that the emperor was in reality ridiculing the Christians.[1317] Be that as it may, it should be not assumed that by "Christ" in the Hadrian quote is necessarily meant a man in Judea executed under Pontius Pilate, and the fact will remain that the word "Christos"-Christ-was applied to anyone considered "anointed," likely including the revered god Serapis; hence, his followers could also be styled "Christians." Indeed, the word "Christ" as referring to various ancient Jewish heroes, such as Saul, David and Solomon, appears 40 times in the Greek Old Testament.[1318] Knowing the fractured state of Christian origins, these followers of Serapis certainly could have constituted one of the many factions that were rolled together to create Christianity. In addition, that so few Greek and Roman writers took notice of Christianity, as reflected in Dr. Tschirner's thesis, is worthy of note, especially in consideration of the fallacious notion that Christianity suddenly and under divine influence sprang up and took the world by storm.[1319]

In reality, the cult of Serapis/Asclepius-who was called "Savior" centuries before the common era[1320]-was evidently a major faction in the very mundane, priestly genesis of Christianity, with the image of Serapis as a man with a dark beard and long, curly hair wearing a robe eventually morphed into Jesus. The claim is given further weight by the fact that the earliest representations of Christ are not of a man with a beard and long hair at all but of a fair-haired youth with short locks,[1321] much like Apollo, the Greek sun god, indicating not a portrait of a "real person" but that of a mythical god, whose image was changed at will to suit the priesthood.

Like so many other characteristics common to both Paganism and Christianity, it appears that the sun god with the Twelve may constitute another mystery of the Egyptian religion, not necessarily to be shared among the common people in Egypt but well known at least to the priests who create religions. From its abundance in the Egyptian texts and images, it is also possible, of course, that the motif of the god with the twelve was in the minds of many priests and other religionists in Egypt, including, perhaps, countless thousands of worshippers as well, long before the common era. The motif's reverence continued well into the common era, as evidenced by its inclusion in Gnostic texts and thought as well. Thus, the story of Jesus and the 12 is neither new nor unique, not representing "divine revelation" or even an actual, historical occurrence, as it was quite likely based on this motif found in other cultures around the Mediterranean for hundreds to thousands of years. In the end, the theme of the god or godman with 12 "helpers," "companions," "followers" or "disciples" appears abundantly in religion predating the common era by centuries, including in Egypt concerning the sun gods or solar aspects Re, Osiris, Horus and others.

Performing Miracles, Walking on Water, Healing the Sick and Raising the Dead.

"They say Horus, in the Greek tongue, is Apollo, who was taught both medicine and divination by his mother Isis, and who showers benefits on the race of men through his oracles and his cures."

Diodorus Siculus, The Antiquities of Egypt (31-32) "It is intriguing that the legends of all three deities, Hercules, Isis and Asclepius also feature a story of their raising someone from the dead."

Dr. Wendy Cotter, Miracles in Greco-Roman Antiquity (12) The subject of miracles has been the purview of the priesthood since time immemorial, and no one religion has any corner on the miracle market, despite the beliefs of fervent followers. In reality, practically every religion and cult has made claims to miracles, particularly in appeals to veracity. In other words it is asserted that miracles provide "proof" that the religion/cult is "the one true faith." If that were the case, however, virtually all faiths would be true and, therefore, none of them would be true, since each claims all the rest to be false. Although Christianity, for example, makes much ado of being the "one true faith" full of miracles proving its contentions, the reality will remain that long before Christianity was ever conceived, the Egyptian religion, for one, was chockablock with miracles of every sort, attributed at one point or another to a number of gods and goddesses. The main Egyptian deities, in fact, such as Osiris and Isis, were well known to bestow miraculous favors upon their devout followers. Indeed, one of the reasons there were such devoted worshippers is because they expected such miracles, which included the standard healing of the sick, casting out of demons and raising of the dead. Apparitions of the gods were another favorite, so much so that banquets were held in which the god or goddess, particularly the great Savior[1322] and Healer Isis, was anxiously awaited.[1323] Right around the time of Christ's alleged advent, Isis's savior role was reprised in the testimonial to her at Philae by the emperor Tiberius, who called her, "Mighty protectress without her equal, who saves all those she loves on the battlefield..."[1324] No less impressive were the miracles of the Goddess's beloved son, Horus.

In Miracles in Greco-Roman Antiquity: A Sourcebook for the Study of New Testament Miracle Stories, pre-Christian miracles expert and Loyola University professor of Scripture Dr. Wendy Cotter describes the goddess Isis as "that major deity from Egypt whose devotion around the Mediterranean also included mystery initiations..."[1325] Isis was one of the healing gods, "worshiped for her beneficence toward humanity" and "approached for healings, especially in her role as loving mother to all her devotees, no matter what their social rank or status."[1326] Dr. Cotter further states that "in a broad sense Isis is a healer as part of her larger role as queen of the universe and goddess of cosmic good in every form."[1327]

Around 88 BCE, the Greek poet Isidorus wrote a heartfelt prayer and paean to the highly revered Isis, revealing her omnipotence and esteem: Mighty One, I shall not cease to sing of Your great Power, Deathless Saviour, many-named, mightiest Isis, Saving from war, cities and all their citizens; Men, their wives, possessions, and children.

As many as are bound fast in prison, in the power of death, As many as are in pain through long, anguished, sleepless nights, All who are wanderers in a foreign land, And as many as sail on the Great Sea in winter When men may be destroyed and their ships wrecked and sunk...

All (these) saved if they pray that you be present to help.

Hear my prayers, O One Whose Name has great Power; Prove Yourself merciful to me and free me from all distress.[1328]

Thus, Isis was not only the Healer but also the Savior long before Christianity usurped these concepts with Jesus.

Also during the first century BCE, Diodorus highlighted the widespread belief in the many miracles of Isis: The Egyptians credit Isis both with the discovery of many therapeutic drugs and with having skill in understanding the art of healing. Thus, having become immortal, her greatest delight is to bestow cures on mankind, and to give remedies during sleep to those who have implored her aid, openly displaying to men who seek her assistance her beneficence as well as her very apparition. And in proof of these miracles, they claim to adduce not myths, as do the Greeks, but palpable evidence: for nearly all the world bears witness to them, and renders praise to Isis because of her manifestations through healing. For hovering near the sick while they slumber, she grants them succor in their afflictions, and those who have submitted to her are miraculously made well. She even saves many of those for whom, from the stubbornness of their maladies, the doctors have despaired; and many, entirely deprived of sight or some other bodily function, are restored to their former healthy condition when they have recourse to this goddess.[1329]

As we can see, Isis's status as divine healer and miraclemaker was very much like that of Jesus, with her followers claiming "palpable evidence" of her reality and divinity, as do Christians concerning purported proofs of their faith. Isis was, in fact, no less real to her many millions of worshippers-"nearly all the world" becoming witness to her miracles-than Christ is to his devotees today.

As Diodorus also states, the immortal Isis's healing powers were famed throughout the known world, with countless miracles attributed to her for illnesses that appeared irresolvable by ordinary medicinal methods and physicians. Like Jesus, who healed the sightless (Mt 11:5) but who also struck St. Paul blind (Acts 13:11), Isis was known both to cure and to cause blindness.[1330] Also like that of Jesus, it was often the blood of Isis to which was attributed the power of healing, many centuries before the common era: The great Codices of the Book of the Dead written under the XVIIIth [18th] dynasty prove that the blood of Isis was believed to possess great magical protective powers, and models of the internal organs of the goddess which produced this blood were buried with the dead to preserve them from harm.[1331]

In discussing a style of ancient Egyptian amulet made of blood-red stone such as carnelian, red jasper, glass or other red substance, Budge remarks: It is always associated with the CLVIth [156th] Chapter of the Book of the Dead, which is frequently inscribed upon it, and which reads:- "The blood of Isis, and the strength of Isis, and the words of power of Isis shall be mighty to act as powers to protect this great and divine being, and to guard him from him that would do unto him anything that he holdeth in abomination."[1332]

As we can see, the Egyptian goddess Isis rates as a significant and popular figure who, we maintain, was unquestionably imitated in the creation of the Christ character. Summarizing the competition between Isis and the newcomer Jesus, Witt remarks: A bitter struggle had to be waged before the Graeco-Roman world at last accepted Jesus instead of Isis. Among the reasons for the keenness of the conflict none was more important than the claim made by the upholders of the Egyptian faith that their goddess was the wonder-worker with the gift of healing the sick....

The rivalry between the two religions can be detected when we turn to the account of an act of exorcism performed by Cyril, who was Archbishop of Alexandria early in the fifth century. As one of the leading Christians in Egypt Cyril must have been familiar with the Gnostic view, there strongly held, that Isis and the Virgin Mary shared the same characteristic, a view he could not have ignored when he was energetically championing the official adoption of the dogma of Panagia Theotokos-the All-Holy Virgin Mother of God-at the Council of Ephesus in 431. Cyril was certainly not blind to the hold that Isis still maintained over Egypt.[1333]

Known not only for raising Osiris and Horus from the dead but also for these many other healings, Our Lady Isis was thus the great Savior of the Mediterranean during the period before and well into the common era, beginning long prior to the creation of Christianity and the Jewish rendition of the Virgin Mother, Mary.

The Bread of Life.

Isis's son, Horus, also was a miracle maker, healer, and raiser of the dead, like his much later Jewish counterpart, Jesus. For example, one of the favorite miracles in the gospels is when Jesus multiplies the loaves of bread. (Mk 6:41; 8:6) Like Jesus, however, Horus too miraculously brings forth bread, making this johnny-come-lately Christian miracle mundane and derivative. Bread, in fact, plays a major part in the Book of the Dead (e.g., BD 53), in which the Osiris says, among other things, "I eat bread from the house of the Lord of offerings."[1334] Indeed, bread was so sacred to the Egyptians that at PT 508:1113c-1117, the deceased, essentially as Horus, "propitiated" the gods with it.[1335] Also, at PT 338:551d/T 148, reference is made to the "bread of Horus" or the "wheat bread of Horus," by means of which the Osiris will not go hungry.[1336] At PT 468:905a-b, the Osiris receives bread and beer from Horus,[1337] like Jesus presenting the disciples with bread and wine (Mt 26:26-28).

In the gospels of Matthew (15:34, 36; 16:10) and Mark (8:5-6) much is made about Jesus multiplying the seven loaves of bread. Meanwhile, centuries to millennia earlier, a similar fuss occurred over the "seven loaves" in the Book of the Dead, as in chapter 53b: There are seven loaves in Heaven at Heliopolis with Ra, and there are seven loaves upon earth with Seb [Osiris's father], and there are seven loaves with Osiris.[1338]

In BD 52, we find that it is Horus who "makes" these seven loaves: Thou hast brought these seven loaves for me to live by, bringing the bread that Horus makes.[1339]

The seven loaves are also mentioned in BD 189: I live on the 7 loaves brought to me: (4) loaves by Horus, 3 loaves by Thoth.[1340]

The Coffin Texts also speak of the seven loaves in various places, such as at CT Sp. 166, which again associates "four loaves on earth" with Horus,[1341] while CT Sp. 772 mentions the "seven loaves [which] are with Horus and with Seth."[1342]

As we can see, this motif of a savior god with seven loaves of bread is very old and pre-Christian, emphasized in important Egyptian texts, such that a significant number of people undoubtedly had it in mind by the time Christianity was created.

Moreover, the Egyptian gods also out-miracle the Christian godman, as in the Pyramid Texts (PT 437:807a/P 31; PT 675:2006b/ N 410), in which the god offers the deceased "thy thousand (loaves) of bread..."[1343]

In BD 18, the deceased pleads his virtues before the Lord and Prince of Amenta, listing his desire for "Bread," an element of truth and righteousness as part of the Netherworld: I am not knowingly a speaker of wrong; I am not given to duplicity; grant me Bread, the right of appearance at the tables of the Lords of Maat ["truth"], entering in and going out of the Netherworld, and that my soul may not suffer repulse in its devotion to the orb of the Sun and the vision of the Moon-god for ever.[1344]

Bread, in fact, is one of the main symbols of sustenance for the immortality of the deceased in the Egyptian heaven, as in the Pyramid Texts as well: Oho! Oho! Raise yourself, O King; receive your head, collect your bones, gather your limbs together, throw off the earth from your flesh, receive your bread which does not grow mouldy and your beer which does not grow sour... [PT 373:654-655a/T 204][1345]

... [Osiris] N. lives on the morning bread, which comes at its (appointed) time. [PT 339:553b/T 149][1346]

...The bread of your father is for you... [W 13/PT 238:242a][1347]

...sit down to a thousand of bread... [W 134/PT 223:214b][1348]

In the Coffin Texts, we find many references to the same spiritual bread, including as the "bread of Osiris," also called the "daily bread" and the "bread of N.,"[1349] where "N," of course, is the deceased. The bread of life may serve as part of the "funerary Meal in On," as at CT Sp. 237.[1350] At CT Sp. 334, the speaker identifies himself as the "first seed" of Re, begotten "in the womb of my mother Isis..."[1351] He is also the "Lord of bread" and "one in charge of beer..."[1352] Moreover, at CT Sp. 767, we hear of Osiris not only receiving but also giving bread daily,[1353] immediately reminding us of the Lord's Prayer, in which the Christian God is beseeched, "Give us this day our daily bread." (Mt 6:11) As bread is highly emphasized in the Book of the Dead, as well as in the Pyramid and Coffin Texts, being mentioned dozens of times, it would not surprise us to learn that the gospel of John is full of references to bread, including and especially as representing Jesus, who himself is portrayed in John as repeatedly stating that "he is the bread of life" and assorted other spiritual concepts apparently straight out of the Egyptian texts: Jesus then said to them, "...my Father gives you the true bread from heaven. For the bread of God is that which comes down from heaven, and gives life to the world." (Jn 6:32-33) Jesus said to them, "I am the bread of life..." (Jn 6:35) And the Jews then murmured at him, because he said, "I am the bread which came down from heaven." (Jn 6:41) "I am the bread of life.... This it the bread which comes down from heaven, that a man may eat of it and not die. I am the living bread which came down from heaven; if anyone eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh." (Jn 6:48-51) In no other gospel is this emphasis on the "bread of God," "bread of "life" and "bread from heaven" so clearly and abundantly made as it is in the gospel of John. This fact would make sense, since in the Egyptian texts and motifs upon which much of John is so evidently built, the spiritual and heavenly "bread of Ra" and the "bread of your father" represent major tenets.[1354]

The Lord of Wine and the Sacred Meal.

As in the gospel story, both wine and figs figure in the Egyptian religion, as in CT Sp. 516, in which the Osiris "shall eat figs and drink wine."[1355] Also in the Pyramid Texts (PT 610:1723a-b/M 375) appears a reference to "the great bread and this wine-like water" given to the "chief of Letopolis" (Horus)[1356] who was "raised up,"[1357] a ritual resembling the Christian communion/eucharist with sacramental bread and wine. (Mt 26:26; Mk 14:22; Lk 22:19) Another such passage-this time involving beer, rather than wine-occurs in BD 30B: "Let there be given to him bread and beer which have been issued in the presence of Osiris, and he will be forever like the Followers of Horus."[1358]

We find this same sort of eucharistic empowerment in CT Sp. 404: Those who rebel will have no power over this flesh of mine, for my bread is in Pe and my beer is in Dep, and this power of mine belongs to me. My power is bread and beer, my power is life, prosperity and health.[1359]

The sacred meal is also discussed in CT Sp. 644, where the Osiris-afterward identifying himself as Anubis-remarks, "I have come that I may conduct the funeral meal and propitiate those who are in the upper houses..."[1360] The theme crops up again in CT Sp. 1033, when Re/Ra partakes of "the meal as the Lord of Right."[1361]

Again in BD 72, the deceased is to receive the "holy sacraments": "Given him are bread and beer and a chunk of meat from the altar of Osiris."[1362] This shared symbolism was apparently not lost on the Gnostic followers of the Egypto-Christian religion: Bread and wine have been held to be the body and blood of Bacchus [Dionysus], and Mr. St. Chad Boscawen (1900) announces that he has just received from Egypt some old Gnostic papyri of the 2nd or 3rd century A.D. in which the names of Jesus, John, and Peter are said to be powerful. Over a cup or chalice these words appear in Greek: "This is not wine, this is the blood of Osiris," and over a piece of bread: "This is not bread, this is the very body of Osiris."[1363]

A member of the prestigious and influential Society for Biblical Archaeology, the lawyer St. Chad Boscawen worked as an assistant to the great Dr. Samuel Birch in the British Museum's Oriental Department and was considered one of the "principal English Orientalists" of his day.[1364] Validating this contention of an ancient papyrus discussing wine and bread as the blood and body of the Egyptian god, the "blood of Osiris" is referred to in ancient Egyptian literature, such as the Leyden or Leiden papyrus (or "Demotical Magical Papyrus"), which purportedly dates to around the same era as that in possession of Boscawen and which describes the blood of Osiris as being poured into "this cup, this wine."[1365] Indeed, for eons prior to that time, the Nile's reddish water and banks were themselves considered the "blood of Osiris"[1366]-a life-replenishing motif difficult to miss. It would also be reasonable and logical, based on all the evidence, to contend that these very words of the Christian eucharist as applied to Osiris existed first, long before the common era and the creation of Christianity. The eucharist drink as the blood of the god is also prefigured in an enigmatic Coffin Text (CT Sp. 394): "My blood is drunk..."[1367]

Moreover, at PT 442:820a, Osiris-who was the "first to drink wine" and who taught mankind about the vine, according to Plutarch-is referred to as the "Lord of Wine in the...festival,"[1368] evoking the wedding feast of Cana in John's gospel. Regarding the water-to-wine miracle at John 2:3-9, Dr. Neumann remarks that Osiris was a wine god and relates that January 6-supposedly both one of Christ's several birthdays and the "Feast of Epiphany," commemorating Jesus turning water into wine-"is also the anniversary of the water-wine transformation performed by Osiris."[1369] It should be noted that this miracle occurs only in the gospel of John, again indicating an Egyptian origin.

Another relevant utterance occurs in the Pyramid Text of Unas/Unis/Wenis (W 143/PT 210:130c): "...the water of Unis is wine, like the Sun."[1370] This last verse indicates the real meaning behind the miracle of turning water into wine, which is also found in the myth of the Greek god Dionysus[1371]: To wit, the sun's ripening of the grape on the vine and fermenting of the grape juice. In this regard, the divinities who turn water to wine are traditionally sun gods, as we contend is the mythical character of Jesus Christ as well.[1372] Having command over water, in fact, ranks as a significant theme in mythology, including that of the Egyptians.

Commanding the Waters.

The god who controls or commands the water represents part of a mythical category, as laid out by Dr. Wendy Cotter, in a chapter entitled, "Gods and Heroes Who Control Wind and Sea."[1373] We have already seen that in the Egyptian religion water was highly revered, with several important rituals, spells and incantations pertaining to it, including baptism, as well as myths and legends, such as Osiris's role as the life-giving Nile and as water in general. In the Book of the Dead emerges a repeated emphasis on controlling water. In BD 62, for example, the deceased, who is Re or Osiris, pleads to have "command of the water,"[1374] saying, "May I be granted power over the waters..."[1375] Spells 57, 58 and 59 of the BD are titled chapters for "command of water" or "having power over water," while BD 57 includes the request: Oh Hapi, Chief of the heaven! in thy name of Conductor of the Heaven, let the Osiris prevail over the waters...[1376]

As Budge says of BD 57, "The recital of this Chapter gave the deceased 'dominion over the water,'" referring to the Nile.[1377]

In this chapter/spell 57, in fact, appears an indication that the Egyptians possessed in their mythology the ancient motif of walking on water, after a fashion. In his comparison of the Egyptian and Christian depictions of water walking, Massey writes: Walking on the Waters.

The scene of the miracles of the loaves and fishes is followed by an attempt to take Jesus by force, but he withdrew himself; and this is succeeded by the miracle of his walking on the waters and conquering the winds and waves. So in the Ritual. Chapter 57 is that of the "Breath prevailing over the Water in Hades."

The speaker, having to cross over, says; "-O Hapi! let the Osiris, prevail over the waters, like as the Osiris prevailed against the taking by stealth the night of the great struggle. Let the Osiris pass by the great one who dwells in the place of the inundation."

The disciples were afraid when they saw Jesus; and they did not recognize him, but he said, "It is I, be not afraid!" In the Ritual it says, "While they conduct that great god they know not his name," i.e., in the passage of the waters, "the Osiris passes through wherever he wishes, and sits there."[1378]

Here Massey is directly quoting Birch's translation of the Book of the Dead (57), also titled "The Funereal Ritual" and found in volume V of Bunsen's Egypt's Place in Universal History.[1379]

In Faulkner's translation of BD 57, under the title "Chapter for breathing air and having power over water in the God's domain," the Osiris beseeches Hapi-the god of the Nile, "symbolic of abundance"[1380]-to give him "power over water like Sekhmet who saved Osiris on that night of the storm."[1381] In Faulkner's translation of BD 156, the Osiris Ani addresses the "Mistress of trembling," beseeching "the one who proclaims words which repel storms..."[1382] At PT 247:261a-b, according to Faulkner and Mercer, Horus is called "Lord of the Storm" or "Lord of the Tempest."[1383] James Allen (W 158) avers that it is Seth who is the "storm-lord" in the same utterance/ recitation.[1384] Even so, when Horus slays Seth, he could then be said to have "prevailed over the storm-lord"; in other words, Horus calmed the storm. Indeed, in one of the Coffin Texts, the "lord of the flame" is said to "destroy the storm."[1385] CT Sp. 1069 refers to the god who "drives away the storm,"[1386] while in CT Sp. 1099 the speaker first identifies himself as Horus and then says, "What I detest is storm, and there shall be no heaping up of water in my presence..."[1387] Concerning Horus's role in the Pyramid Texts, Dr. Jean Sainte Fare Garnot (1908-1963), a professor of History and Archeology at the University of Paris, concludes, "...Horus, vanquisher of Seth, is henceforth the one who presides over storms, in order to hold them in check."[1388] The use of miraculous powers or magic to calm the sea is likewise mentioned at Edfu, as related by Morenz: In the Horus myth of Edfu, Thoth utters magical incantations for the ship "in order to calm the sea...in his time...when it rages..."[1389]

In CT Sp. 572 we find reference to the "magic of Horus,"[1390] while the command of water appears in CT Sp. 353, for example, titled, "Spell for having power over water."[1391] In the same spell, the deceased requests that Osiris "grant that I may have power over water just as Seth had power over the water in the eye of Osiris on that night of the great storm."[1392] Also in the Coffin Texts (CT Sp. 1015) appears the "great god who gives water and watches over water."[1393]

In any event, the calming of the storm would rate as a typical role for the sun god and solar hero, and in the Egyptian texts we possess command of the water extending to the miracle of "calming the storm," as was said of Jesus (Mt 8:24-26).

Massey continues his analysis of the Egyptian command over water and water walking: The Lord appears on the water in the morning watch, the "fourth watch of the night," that is, the [proi] or dawning (cf. Mark xiii. 35), at which time the Sun-God begins his march or his "walking," as it is termed, upon the waters of the Nun [the primordial abyss]. It is said to the God who walks this water at sunrise, "Thou art the only one since thy coming forth upon the Nun." And here we may discover the prototype of the Gospel version. The deceased addresses Ra at his coming forth to walk the water and pleads, like Peter, that he may do so likewise. "Grant," he says, "that I too may be able to walk (the water) as thou walkest (on the Nun) without making any halt."[1394]

In this paragraph, Massey is evidently discussing an Egyptian text called the "Book of Hades," as translated by Dr. Lefebure and as found in Records of the Past. In that book, Re appears in his boat/bark, above those who are "submerged." Next, the story goes: The dweller in Nun says to the submerged who are in (the water), to the swimmers who are in the water: See Ra who rises in his boat, the greatest of mysteries!... Oh, arise, manes!... Lift up to your heads, bathers, movement to your arms, you who float, swiftness to your legs, swimmers, breath into your nostrils, divers! Be masters of your waters, repose yourselves in your tank, walk into the Nun, move onwards in the water.[1395]

The "Nun" or "Nu" (nwj) is the primordial, watery abyss: "The universal ocean, existing before the world was created and source of all water."[1396] As Dr. Bunsen says, "Water is Nu, who is the father of the Gods,"[1397] and Budge calls Nu "the great primeval god of the watery abyss..."[1398] A related term is Nut (nwt), the Goddess of the "celestial waters,"[1399] which are also "Nu."[1400] "The Nu" is "the firmament."[1401] In BD 64, the speaker says, "'I know the deep waters' is my name.... I travel on high, I tread upon the firmament..."[1402] Since the firmament is ostensibly Nu-indeed, T. George Allen notes that the firmament in this scripture is "watery"-it appears appropriate to say that the Osiris was to trod across the celestial waters, as in BD 15: "Osiris N....thou crossest the (watery) firmament."[1403] As another example, in BD 145/6, according to Birch, the deceased, as Horus, says, "I navigate the water, fording it."[1404] The traditional water-control refers not only to treading in it but also to trodding upon it, as well as parting it and moving "dryshod" through it.

Massey further explains walking on water as part of the solar myth: We are told that his disciples being on board a ship, "when even was come, in the fourth watch of the night, Jesus went unto them walking upon the sea." Now the fourth watch began at three o'clock, and ended at six o'clock. Therefore, this was about the proper time for a solar God to appear walking upon the waters...[1405]

This "proper time" of day refers to when the sun's reflection on a body of water may be at its most brilliant or richest.

The command over water includes the crossing of the "celestial river": "Upon reaching the sky, the life-essence of the King approaches the celestial gate and/or the celestial river."[1406] When the king reaches the river with his "mentor" Horus, he requests the god to take him with him: "Since Horus has already crossed the river with his father in mythical times..., he can apparently then cross the river at will."[1407]

In any event, the theme of "walking on water" is old and non-Christian, found in Buddhist tales, for example, such as in the legend of Buddha's disciple Savatthi Sariputta,[1408] as well as in the stories of Indian yogis. Also, in The Homeric Epics and the Gospel of Mark, Claremont Graduate University professor of Theology Dr. Dennis R. MacDonald sees in the story of Hermes and Zeus in The Iliad (2.4) a pre-Christian instance of "walking on water."[1409] In the end, the supposed miracle of Christ's walking on water would be neither original nor, we maintain, historical, but, rather, reflects the astrotheological motif concerning the sun god, e.g., Re, Osiris and/or Horus.

The Raising of Osiris.

As remarked upon by Diodorus before the alleged advent of Jesus Christ, the Egyptian son of God, Horus, was revered as a miracle maker and healer. Like Jesus, who cures the blind man with his spit, Horus heals wounds using his spittle (PT 455:850a/P 50).[1410] In CT Sp. 331, the "saliva and spittle" of Horus are also sought out by the deceased as his mother Hathor.[1411] Indeed, in CT Sp. 527, the "spittle which issued from the mouth of Ra-Atum" represents the purification of the Osiris.[1412] In CT Sp. 622, we discover that the spit of the Osiris is a "healing operation,"[1413] while in CT Sp. 818, the spitting is "prophylactic in purpose."[1414] In CT Sp. 1113, the deceased as Horus says, "I am one who spits on wounds which will heal..."[1415] In the Pyramid Texts (PT 219:192b/W 152), Horus is depicted as relieving "intestinal pain"[1416] as well as assorted other ailments, including the disease of death. Demonstrating the remarkable ancient Horus-Jesus connection, one of the old Coptic spells to remove pains of childbirth and the stomach was "Jesus! Horus" or just simply "Jesus Horus!"[1417]

Regarding Horus's role in healing, professor of Egyptology at the University of Chicago Dr. Robert K. Ritner remarks: In medical texts, the patient is almost invariably identified with the youthful Horus, whose recovery from assaults by Seth and his confederates serves as the pattern for all healing.... Direct identification with a deity is integral to Egyptian magical recitations into Coptic times, and it permeates Greco-Egyptian spells by means of the untranslated native phrase anok ("I am")....[1418]

Dr. Ritner also states, "In most spells, cures are effected by means of direct identification between patient and deity, either completely ("I am Horus; it is not I who recites but the goddess Isis") or in part..."[1419] In fact, Horus's healing function is so important that "Horus the good doctor"-a title reminding one of "Jesus the Physician"-was at the center of a "popular cult," as found at the site of Kom Ombo or Ombos, for instance.[1420] Moreover, a "popular innovation of the later New Kingdom was the antivenom stela or 'cippus of Horus,' used well into Roman times."[1421] These small pillars were inscribed with curing spells and were "brought in contact with water subsequently drunk by the patient."[1422] Regarding the healing spells, Dr. Ritner remarks: ...Many treatments combine "rational" and "magical" strategies "charged" by spell and rite. In most such cases, the patient is equated with the youthful Horus, whose cure is sanctioned by the gods.[1423]

Also just like Jesus, Horus was esteemed for resurrecting the dead, especially his father, Osiris, but also others, including Re and the deceased in the mortuary literature, with the priest serving as Horus during the ritual. In CT Sp. 29, it is by a "great word" made by Horus that Osiris is resurrected and akhified,[1424] while at PT 301:449b-450a/W 206, Horus is depicted as "he who brings Re to life every day; He refashions the King and brings the King to life every day."[1425] The story of Horus resurrecting Osiris strongly resembles the much later biblical tale of Jesus raising the dead man Lazarus, a miracle surprisingly found only in the gospel of John, a book we contend is of Egyptian origin and represents Egyptian theology in significant part, designed specifically to appeal to the followers of the Egyptian religion.[1426]

The resurrection of Osiris by Horus occurs in many ancient Egyptian texts and is often the primary focus of the deceased's bid for immortality in like kind. At PT 606:1683a-1685b/M 336, for example, Horus is vividly described as raising Osiris from the dead and avenging him: Stand up for me, father! Stand up for me, Osiris N...! It is I, your son: I am Horus.

I have come for you that I might clean you, cleanse you, revive you, assemble for you your bones, collect for you your swimming parts, and assemble for you your dismembered parts. For I am Horus who saves his father...[1427]

The resurrection miracle of Horus is also depicted elsewhere in the Pyramid Texts, the phrase "to stand" meaning to be resurrected, and "upon his side" signifying that the individual is dead. Thus, in the Egyptian texts, the Horus-priest frequently tells the Osiris to "Stand up!" and "Rise up!" as part of his renewal or resurrection to life. The deceased/Osiris is also exhorted to "Live!" and "Raise yourself on your side!" or "Lift thyself on thy side," etc.

In Horus in the Pyramid Texts, T. George Allen summarizes the resurrection account, rolling into one entry the events as found in separate utterances, demonstrating how composite myths are made: Horus causes Osiris the king to stand. [PT 364:617a-c/T 196; PT 369:640a/T 200]...

Horus and Thoth raise Osiris (the king) (from) upon his side and cause him to stand among...the two divine enneads. [PT 477:956a-c/P 327]....

Horus bids Osiris the king come forth (from tomb?) and awake. [PT 620:1753a-b/N 11]