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The Exodus, Moses and the Pharaohs



Part XII


The Rise of Amun-Re and Mut – Baal and Ashtaroth



According to Oahspe, Osiris had lost his dominions and Baal controlled the oracles of Egypt at the close of the Cpenta Armij cycle around 1550 b.c.e. This change should be reflected in a change of Osiris’ status among the mortals of Egypt around the same time. The Egyptians were strongly influenced by the oracles, so, it would be no co-incidence that Nu-ghan, who was under the inspiration of Baal, decreed Osiris banished from the earth. Egyptian history reflects this decree when Osiris suddenly loses his position as the prominent deity of Egypt and the practices associated with Osiris worship are no longer a part of the New Kingdom.


Bk of the Arc of Bon,

||27/20.16. Of Pharaoh and his hosts who were not destroyed

in the seas, be it said, they returned home to their places. And

not long after that Pharaoh banished God (Osiris) from the earth,

declaring himself the Savior of the World and Vice-Gerent of the

Holy Ghost.||



This change in religious orientation is demonstrated in the changed burial practices of the kings of Egypt, the establishment of Thebes as a centre of the Amun-Re cult, and changes in the style and content of art and culture of the New Kingdom which returned to the idealistic forms of the Old Kingdom.


The establishment of the Valley of the Kings in the New Kingdom followed the abandonment of the burial tradition which involved building royal pyramids associated with the cult of Osiris.



The Pyramid Shaped Mountain, Valley of the Kings


The Pyramid Shaped Mountain of the Valley of the Kings



The end of pyramid building saw a new, pragmatic change in royal burials, which required far less labor, being located in the shadow of a natural pyramid shaped mountain on the West Bank near Thebes. This new tradition, is believed to have begun either with the son of Ahmose I, Amenhotep I or his successor, Thutmose I. 

retrieved 24 Sept, 07.

|| The official name for the site in ancient times was The Great and Majestic Necropolis of the Millions of Years of the Pharaoh, Life, Strength, Health in The West of Thebes, or more usually, Ta-sekhet-ma'at (the Great Field). The Valley of the Kings (Arabic: "Gates of the King") is a valley in Egypt where for a period of nearly 500 years from the 16th to 11th century BC, tombs were constructed for the kings and powerful nobles of the New Kingdom (the Eighteenth through Twentieth Dynasties of Ancient Egypt)…. The Valley was used for primary burials from approximately 1539 BC to 1075 BC, and contains at least 63 tombs, beginning with Thutmose I (or possibly earlier, during the reign of Amenhotep I), and ending with Ramesses X or XI…...In the Pyramid Age the tomb of the king was associated with a mortuary temple located close to the pyramid. As the tomb of the king was hidden, this mortuary temple was located away from the burial, closer to the cultivation facing towards Thebes……….After the defeat of the Hyksos and the reunification of Egypt under Ahmose I, the Theban rulers began to construct elaborate tombs that would reflect their new found power..…||



Ahmose’s son, Amenhotep I was posthumously awarded “titular” god status after his death, which reflects the God King status that the Pharaoh’s of the New Kingdom now carried and an indication of the transformations that occurred following the abandonment of the Osiris cult and the adoption of Amun-Re as supreme deity.

retrieved 24 Sept, 07.

||....It would seem that by the end of Amenhotep I's reign, the main characteristics of the 18th Dynasty had been established, including a clear devotion to the cult of Amun at Karnak, its successive military conquests in Nubia and its closed royal family with a developing administrative organization drawn from powerful families and collateral relatives. 

Amenhotep I was given the rare honor of being declared a titular god upon his death by the priests. He was regarded as the patron god of the Theban necropolis, alongside his mother, Ahmose Nefretiri, who's posthumous renown probably exceeded that of her son. In fact, her name appears in the litany of Amenhotep I's own cult....... ||

retrieved 5 Oct, 07.

||……Thebes, now held the mantle of the most important city in Egypt [The New Kingdom, 18th Dynasty]. Therefore, Amun became nationally important. The Pharaohs attributed all their successful enterprises to Amun, and they lavished much of their wealth and captured spoil on the construction of his temples……||



Since the loss of the four million Israelite slaves in the Exodus, the Egyptian Pharaohs of the New Kingdom acquired wealth and slaves by plunder, becoming Warrior Kings, their deity, Amun [Aries], was transformed into a war God, the new Taurus characteristics of Amun, are evidenced in the rise of the Apis bull cult in Lower Egypt in the New Kingdom, Alexander later adopted the man-bull god to syncretise the Egyptian and Greek deities, who according to Oahspe, was one and the same, Baal, who was worshipped as Zeus by the Greeks.

retrieved 24 Sept, 07.

|| These [The Waset (Thebes)] princes now established Dynasty 18, and thereby the New Kingdom begins….At this point the Waset princes attributed their successful victory over the Hyksos to him and he was even being considered to have brought about Egypt's expansion in Asia Minor.

To ensure Amun´s sovereignty, the Waset rulers associated him with Re, whose aspects as well as mythology Amun assumed. He also became the protector of the royal house and therefore his powers and influence extended substantially…………

The new cosmogony which the priesthood at Waset developed incorporated motifs from the earlier creation myths and aimed at placing Amun as the primeval creator of the cosmos as well as of all other gods. He was the invisible but ever-present selfcreator, who had come forth from an egg which had existed on the primeval mound. All other creation myths and all other gods were said to have then been brought into existence by Amun. Thus he was in effect each and every one of the gods and could at will assume any of their aspects. Accordingly he was called the 'King of the gods' .......Besides placing Amun as the creator god of the cosmos, the priesthood in Waset also claimed that the city was the original place where Creation had occurred, where the Primeval Island had risen out of the chaotic waters of Nun and where Amun had created himself out of the egg. Waset as the center of the worship of Amun, the state god and protector god for the royal house, now became the most important religious center in Egypt. Instead of having their burial places at Abydos, the kings and nobles now chose to have their tombs prepared here. ….||



And here also was Baal’s opportunity to remove the name of his former ally, Osiris and replace it with a name that is associated with Creator or King of the Gods, as he also did with the later Greeks with Zeus, also dubbed King of the Gods.


The deities, Amun and Re only became prominent in combined form in the New Kingdom, but they existed long before then. Amun being known as a God of Air and associated with the breath of life and fertility (Aries) now became combined with the attributes of Re, as Creator God and Father of the Gods. In the New Kingdom, he took the form of a man with a beard on a throne, thus becoming known as King of the Gods under the inspiration of Baal, who had also appropriated the name of De’yus, which the Greeks pronounced Zeus. These two, Amun and Zeus, later became known as the same God:

retrieved 5 Oct, 07.

||….Because of the adoration now given to Amun, visiting Greek travelers to Egypt would report back that Amun, king of the Egyptian gods, was one and the same, and therefore became identified with, the Greek king of the gods Zeus. As did Amun's consort Mut become associated with Zeus's consort Hera…..||



The syncretisation of Egyptian deities was a long held practise which allowed favored deities of regional areas to be absorbed into the greater Egyptian Pantheon. By combining with Re, Amun now gained the attributes of supreme deity, since Re was the primordial Father of the Gods, the sun and Creator from ancient times, being supreme above all, other lesser Gods and Kings, by association, would claim access to Re’s omnipotence and thus rule and be worshiped, especially in times of fragmentation when local deities were popular.

retrieved 6 Oct, 07.

||....The increased political importance of the provincial cities, which after the fall of the Old Kingdom became independent states, gave a correspondingly increased importance to their gods. The rulers of the cantons erected new temples to the deities under whose banners they fought with one another or against their nominal overlords; the same conditions which had developed the independent city religions in prehistoric Egypt now gave them new vitality.

Under these circumstances the effect of the higher theology was not that the local god was subordinated to Re, much less superseded by him, but that Re was identified with the local god, who thus appropriated the universal attributes and powers of Re. The incongruity of many of these identifications did not hinder them when once they were in fashion; the crocodile-god of the Fayum has as little trouble in becoming a sun-crocodile, Sebek-Re, as the ram of Thebes in becoming Amon-Re, or the ithyphallic idol of Min in being similarly promoted. Practically, therefore, the whole gain of the higher theology accrued to the lower religion, making it equally acceptable to the few who were indoctrinated in the priestly wisdom and to the many to whom the god of their fathers was good enough without any speculative improvements. In the end almost every Egyptian god who had a public cult was hyphenated with Re. Osiris, notwithstanding an inextricable confusion with Re in magical mystifications from the pyramid texts to the Book of the Dead, is hardly identified out and out with Re; besides him, Ptah, the old god of Memphis, and Thoth, the moon-god and vizier of Re, are almost the sole gods who in the end escape the combination....||



The Egyptians of the delta regions worshipped Gods who had counterpart identities in both the Asiatic and Egyptian Pantheons, particularly Re, Seth and Anath.  The identities of Seth and Anath can be linked to Baal and Ashtaroth:


||....[The predominant God of the Hyksos was]Sutekh [Seth], and he is depicted in clothes and a headdress that resembled that of the Semitic god Baal8. .. Is it significant that Sutekh is also the name of the Egyptian God who slew Osiris?|| Egypt and the Semites; Samuel Kurinsky, 1994.



The origin of the myths of these Gods are obscured in antiquity, but the abandonment of the Osiris cult in favour of the cult of Amun-Re, also suggests that the previously obscure Theban God Amun may have now complemented the role of Seth, who, in the ancient myth killed Osiris, since Amun now replaced Osiris as the preferred Egyptian God.  In the blending of these older personas, Baal could appropriate the common religious elements already existing, to establish and maintain his position as dominant God of the regions.


Anath, Anat-Isis and Astarte represented Asiatic and Egyptian names of Ashtaroth, her rise in popularity as worshipful deity under these names corresponds to the efforts she continued to make to establish herself as Goddess in the lower heavens of the surrounding regions along with Baal. The Egyptian counterpart Isis, who was well established in Egypt by the end of the Middle Kingdom, continued to enjoy high status within the Amun-Re cult, which also reflects the allied relationship she and Baal continued to have up until they became enemies some 400 years later.


||....In the 14th and 13th centuries b.c.e., Canaanite deities were worshipped in Egyptian temples. This may have resulted from the influence of settlements of Asiatic workers near Egyptian cities (mainly Memphis and Thebes) where the Canaanite pantheon was worshipped. This may have resulted from the influence of settlements of Asiatic workers near Egyptian cities (mainly Memphis and Thebes) where the Canaanite pantheon was worshipped. The Asiatics may have been brought to Egypt as prisoners following Egyptian military expeditions to Syria during the reign of Tuthmosis III in the 15th century B.C.E. The Canaanite gods were partly merged with the Egyptian deities when there were similarities in their functions—as so often happened in the ancient world....|| Understanding Asherah—Exploring Semitic Iconography by Ruth Hestrin; Biblical Archaelogical Review, Sept/Oct 1991.




Isis, from Oahspe

Egyptian Isis is also Ashtaroth



And this is in also accord with Oahspe’s account of the history of the lower heavens at the end of the cycle of Cpenta Armij and the beginning of the cycle of Lika. Baal, who in alliance with Ashtaroth, had already maintained domination over the non-Faithist (non-Israelite) Asiatics for hundreds of years, continued to exercise dominion in their respective regions as well as Egypt.


Bk of the Arc of Bon

||27/17.1. Jehovih, through His angels, said unto Moses: When the

body of the king is embalmed and put away, you shall go quickly to

your people; for he who comes to the throne is under the voice of the

Lord, Baal, and he will try to prevent the departure of My chosen....||



Since the Egyptian New Kingdom was now under the dominion of Baal, a long time warrior God (in contrast to Osiris who strived to establish prosperity by preserving peace in his dominions, and who profited by the enslavement of war refugees into his regions), it is not surprising to find the pharaohs becoming aggressive warrior kings extending their territory far into the eastern lands and establishing what became known as the Egyptian Empire, contending with worshippers of rival false Gods for hundreds of years more. Later, the apostate Israelites under their Kings inspired by Baal and Ashtaroth, became a part of the politics and wars of the Egyptian Empire and surrounding regions.






The date of the Migration of the Israelites as ca 1546 b.c.e. has sufficient historical and archaeological support to be accepted as accurate. The entrance of the Israelites into Canaan, as accounted for in Oahspe, is supported by the lack of archaeological or historical evidence of upheaval and invasion that a warrior migration would have caused, such as the Egyptian account of the Hyksos expulsion or the Jewish Ezra Bible’s invasion of Canaan by the Mosaic Israelites.


The whole period of some 250 years, dubbed the 2nd Intermediate period beginning the 13th Dynasty, has been incorrectly added to the end of the Middle Kingdom instead of recorded as running concurrently with it. This added period makes the Middle Kingdom appear more ancient than art, culture, archaeological and historical references prove it to be. And so, although the individual Pharaohs of Moses’ time cannot be identified with absolute certainty, in examining details which indicate certain events pertaining to the reigns and individual characteristics of certain Pharaohs, there are some very likely candidates, whose details match, to a remarkable degree, those revealed in Oahspe.  





All Oahspe references are from the Standard Edition Oahspe of 2007




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