It is interesting to point out that the Egyptian god Horus was associated with the Fish as well, where ―Horus was portrayed as Ichthys with the fish sign of over his head.‖²⁸⁷

284. Didron, 346-347.

284. Carpenter, 48.

284. Acharya, CC, 146.

284. Massey, HJMC, 25.

Ancient Egyptian engraving of the Gnostic Horus, termed ―Jesus Christ in the character of

Horus‖

(Massey, HJMC, 25)

Further clarification regarding the astrological poetry around Jesus may be found at John

14:2, which says: ―In my father‘s house are many mansions.‖ The original Greek word is μοναὶ or monai, the singular of which is defined by Strong‘s (G3438) as ―a staying, abiding, dwelling, abode,‖ while the Oxford Classical Greek Dictionary includes the word ―mansion‖ in its definition. This odd saying has been interpreted as a reference to the 12 signs or ―houses‖ of the zodiac.²⁸⁸

42. At Luke 22:10 when Jesus is asked by his disciples where the last Passover will be, Jesus replied: “Behold, when ye are entered into the city, there shall a man meet you bearing a pitcher of water... follow him into the house where he entereth in.” This scripture is by far one of the most revealing of all the astrological references. The man bearing a pitcher of water is Aquarius, the water-bearer, who is always pictured as a man pouring out a pitcher of water. He represents the age after Pisces, and when the Sun, “God’s Sun,” leaves the Age of Pisces, “Jesus,” it will go into the House of Aquarius, as Aquarius follows Pisces in the precession of the equinoxes. All Jesus is saying is that after the Age of Pisces will come the Age of Aquarius.

Aquarius is Latin for ―water-bearer/carrier.‖ Its significance is summarized by Maxwell:

According to astrology, sometime after the year 2010, the Sun will enter His new Sign, or His new Kingdom, as it was called by the ancients. This new coming Sign/Kingdom, soon to be upon us, will be, according to the Zodiac, the House or Sign of Aquarius. So when we read in Luke 22:10, we now understand why God‘s Sun states that He and His followers, at the last Passover, are to go into ―the house of the man with the water pitcher.‖ So we see that in the coming millennium, God‘s Sun will bring us into His new

Kingdom or House of Aquarius (the man with the water pitcher).²⁸⁹ Murdock likewise suggests that this pericope refers to the Aquarian Age:

…Jesus [evidently] makes mention of the precession of the equinoxes of the change of the ages when he says to the disciples, who are asking about how to prepare for the

―Passover‖: ―Behold, when you have entered the city, a man a carrying a pitcher of water will meet you; follow him into the house which he enters…‖ (Lk 22:10) This famous yet enigmatic passage [ostensibly] refers to the ―house‖ or Age of Aquarius, the Water-Bearer, and Jesus is instructing his disciples to pass over into it.²⁹⁰

Combined with all the evidence we have seen regarding the astrology of the Bible and Christian tradition, along with the astrotheology of much Pagan religion and mythology that Judaism and Christianity are based on, these conclusions are logical and more scientific than believing fabulous biblical tales as either ―historical‖ or ―just made up.‖ In other words, the most

288. In strict astrological parlance, the ―houses‖ differ from the signs; yet, they have ―the same boundaries as the twelve signs in the chart.‖

289. Maxwell, 43.

288. Acharya, CC, 146.

scientific conclusion is not that various supernatural motifs found in the New Testament tale are either ―factual‖ or simply fabricated on the spot by zealous followers of an otherwise ―historical‖ Jesus: In reality, they are mythical, as found in the myths of predecessors gods and goddesses, and possess astrotheological meaning as they did in those myths.

43. Now, we have all heard about the end times and the end of the world. The cartoonish depictions in the Book of Revelation aside, a main source of this idea comes from Matthew 28:20, where Jesus says “I will be with you even to the end of the world.” However, in the King James Version, “world” is a mistranslation, among many mistranslations. The actual word being used is

“aeon”, which means “age.” “I will be with you even to the end of the age.” Which is true, as Jesus’ Solar Piscean personification will end when the Sun enters the Age of Aquarius. The entire concept of end times and the end of the world is a misinterpreted astrological allegory. Let’s tell that to the approximately 100 million people in America who believe the end of the world is coming.

As we have seen, Matthew 28:20 states: ―I will be with you even to the end of the age.‖ The

Greek word ―aion‖ or ―aeon‖ means ―age.‖ If God meant to say ―end of the world,‖ He would have used the Greek word ―kosmos.‖ As it had been in previous editions such as the Bishop‘s

Bible (1568), the word was mistranslated as ―world‖ in the King James Bible but has been corrected to ―age‖ in the New King James Version as well as several other more modern English translations. Jerome‘s Latin Vulgate translation uses the word saeculum, which likewise means ―age,‖ among other meanings. The Latin word for ―world‖ is mundus.

Concerning this development, Massey remarks:

In the course of Precession, about 255 B.C., the vernal birthplace passed into the sign of the Fishes, and the Messiah who had been represented for 2155 years by the Ram or Lamb, and previously for other 2155 years by the Apis Bull, was now imaged as the Fish, or the ―Fish-man,‖ called Ichthys in Greek. The original Fish-man—the An of Egypt, and the Oan of Chaldea—probably dates from the previous cycle of precession, or 26,000 years earlier; and about 255 B.C., the Messiah, as the Fish-man, was to come up once more as the Manifestor from the celestial waters. The coming Messiah is called Dag, the Fish, in the Talmud; and the Jews at one time connected his coming with some conjunction, or occurrence, in the sign of the Fishes! This shows the Jews were not only in possession of the astronomical allegory, but also of the tradition by which it could be interpreted.²⁹¹

Regarding the strange imagery in the biblical book of Revelation, Dr. George A. Wells connects the figure seven to the sun, moon and five planets that make up the days of the week:

Revelation‘s figuring the heavenly Jesus as a lamb with seven horns and seven eyes ―which are the spirits of God sent forth into all the earth‖ (5:6) is a manifold reworking of old traditions. Horns are a sign of power (Deuteronomy 33:17) and in Daniel designated kingly power. The seven eyes which inform the lamb of is happening all over the earth seem to be residues from ancient astrological lore...according to which God‘s eyes are the sun, the moon, and the five planets...²⁹²

The Book of Revelation is a highly astrotheological text, apparently depicting the Great Year or

Precession of Equinoxes. For more on this subject, see the chapter ―The Meaning of Revelation‖ in Murdock‘s The Christ Conspiracy. Suffice it to say that the biblical Armageddon will only take place at all if humanity brings it to pass by its own hand, especially by believing in this purported biblical blueprint.

291. Massey, Lectures, 7-8.

291. Wells, WWJ, 179.

44. Furthermore, the character of Jesus, being a literary and astrological hybrid, is most explicitly a plagiarization of the Egyptian sun god Horus. For example, inscribed about 3,500 years ago, on the walls at the Temple of Luxor in Egypt are images of the enunciation, the miracle conception, the birth, and the adoration of Horus. The images begin with Thoth announcing to the virgin Isis that she will conceive Horus, then Kneph the holy ghost impregnating the virgin, and then the virgin birth and the adoration.

Regarding the birth scene of Amenhotep III at Luxor, Egyptologist Dr. Sharpe states:

In this picture we have the Annunciation, the Conception, the Birth, and the Adoration, as described in the First and Second Chapters of Luke‘s Gospel; and as we have historical assurance that the chapters in Matthew‘s Gospel which contain the Miraculous Birth of Jesus are an after addition not in the earliest manuscripts, it seems probable that these two poetical chapters in Luke may also be unhistorical, and be borrowed from the Egyptian accounts of the miraculous birth of their kings.

Although his interpretations have been challenged, Murdock demonstrates several important aspects of Sharpe‘s contentions to have a factual basis, and concludes:

Regardless of the order of the scenes, or the terminology used to describe elements thereof, the fact remains that at the Temple of Luxor is depicted the conception upon a virgin by the highly important father god, Amun, to produce a divine son. As we have seen, Amun‘s divine child in this birth cycle is the ―bringer of salvation,‖ and this myth of the miraculous birth of the divine savior likely was ―recorded of every Egyptian king,‖ making it highly noticeable long before the Christ figure was ever conceived.

The Luxor nativity scene represents the birth sequence of an obviously very important god-king, as it was depicted in one of the most famous Egyptian sites that endured for some 2,000 years. Egypt, it should be kept in mind, was a mere stone‘s throw from the Israelite homeland, with a well-trodden ―Horus road,‖ called in the ancient texts the ―Ways of Horus‖ or ―Way of Horus,‖ linking the two nations and possessing numerous Egyptian artifacts, including a massive, long-lived fort and Horus temple at the site of Tharu, for instance. Moreover, at the time when Christianity was formulated, there were an estimated 1 million Jews, Hebrews, Samaritans and other Israelitish people in Egypt, making up approximately one-half of the important and influential city of Alexandria. The question is, with all the evident influence from the Egyptian religion upon Christianity that we have seen so far—and will continue to see abundantly—were the creators of the Christian myth aware of this highly significant birth scene from this significant temple site in Egypt? If not, these scenes were widespread enough right up to and into the common era—could the creators of Christianity really have been oblivious to these images and the stories of royal divine births they depict?²⁹³

An extensive discussion of this subject can be found in Murdock‘s article ―The Nativity Scene at Luxor‖ and in her book Christ in Egypt, pp. 167-194.

²⁹³ Murdock, CIE, 193-194.

45. This is exactly the story of Jesus’ miracle conception. In fact, the literary similarities between the Egyptian religion and the Christian religion are staggering. And the plagiarism is continuous. The story of Noah and Noah’s

Ark is taken directly from tradition. The concept of a Great Flood is ubiquitous throughout the ancient world, with over 200 cited claims in differ-ent periods and times.

The existence of flood myths other than the biblical one is well known, as is the sensible suggestion that Noah‘s Ark is a mythical tale.²⁹⁴ Regarding the flood, Barbara Walker states:

The biblical flood story, the ―deluge,‖ was a late offshoot of a cycle of flood myths known everywhere in the ancient world. Thousands of years before the Bible was written, an ark was built by the Sumerian Ziusudra. In Akkad, the flood hero‘s name was Atrakhasis. In Babylon he was Uta-Napishtim, the only mortal to become immortal. In Greece he was Deucalion, who repopulated the earth after the waters subsided [and after the ark landed on Mt. Parnassos]. In Armenia, the hero was Xisuthros—a corruption of Sumerian Ziusudra—whose ark landed on Mount Ararat.

According to the original Chaldean account, the flood hero was told by his god, ―Build a vessel and finish it. By a deluge I will destroy substance and life. Cause thou to go up into the vessel the substance of all that has life….²⁹⁵

Putting an even greater number to the myths, Boston University professor Dr. Robert M. Schoch writes:

Noah is but one tale in a worldwide collection of at least 500 flood myths, which are the most widespread of all ancient myths and therefore can be considered among the oldest. Stories of a great deluge are found on every inhabited continent and among a great many different language and culture groups.²⁹⁶

46. However, one need look no further for a pre-Christian source than the Epic of Gilgamesh, written in 2600 B.C. This story talks of a Great Flood commanded by God, an Ark with saved animals upon it, and even the release and return of a dove, all held in common with the biblical story, among many other similarities.

Regarding the Epic of Gilgamesh, British archaeologist Dr. R. Campbell Thompson states:

The Epic of Gilgamish, written in cuneiform on Assyrian and Babylonian clay tablets, is one of the most interesting poems in the world. It is of great antiquity, and, inasmuch as a fragment of a Sumerian Deluge text is extant, it would appear to have had its origin with the Sumerians at a remote period, perhaps the fourth millennium, or even earlier. Three tablets of it exist written in Semitic (Akkadian), which cannot be much later than 2,000 B.C….²⁹⁷

Biblical scholar Dr. Howard M. Teeple further discusses the biblical flood tale and its apparent sources:

The famous Graf-Wellhausen Hypothesis assigned letters to the four main sources [of the Noah‘s Ark story]... The two sources for the Flood story are J and P.... J has additional parallels with one of more of the Sumerian and Babylonian versions of the story. The exact day that the Flood will begin was predetermined; a special period of seven days preceded the Flood; one or more intervals of seven days occurred at the end of the flood; the hero opened a window or hatch at the end of the voyage; a covering for

294. For more information on Noah‘s Ark, see Murdock‘s Christ Conspiracy and Suns of God.

294. Walker, B., WEMS, 315.

294. Schoch, 249.

294. Thompson, 9.

the Ark as the Flood neared its end, and the raven did not return... The Lord liked the smell of burnt offering, as did gods in general in the Gilgamesh Epic.

P, too, has parallels with the one of more of the Mesopotamian accounts. The size of the Ark is given; the deity specified its size, shape, and number of decks; pitch is used in its construction; the ark‘s door is mentioned; the ship lands on a mountain or mountains.

After the Flood was over, the god Enlil blessed the hero and his wife in the Gilgamesh Epic, as God blessed Noah and his sons in P.

The large number of parallels demonstrates that the...Flood (Genesis) accounts are derived ultimately from the Mesopotamian versions that preceded them....This fact indicated that J‘s source was not identical with P‘s source, which is not surprising, considering that many forms of the story were in circulation, and that P was incorporated in genesis four or five centuries later...

When the Genesis Flood is traced back to its ultimate sources, which are the Sumerian story and the Babylonian versions of it, those sources very clearly are fictional. The sources are poetry, composed and transmitted for entertainment and to promote various ideas.²⁹⁸

47. And then there is the plagiarized story of Moses. Upon Moses’s birth, it is said that he was placed in a reed basket and set adrift in a river in order to avoid infanticide. He was later rescued by a daughter of royalty and raised by her as a Prince. This baby in a basket story was lifted directly from the myth of Sargon of Akkad of around 2250 B.C. Sargon was born, placed in a reed basket in order to avoid infanticide, and set adrift in a river. He was in turn rescued and raised by Akki, a royal mid-wife.

The Moses nativity story can be found at Exodus 2:1-10. Concerning Moses and Sargon, British Assyriologist Dr. George Smith says:

In the palace of Sennacherib at Kouyunjik I found another fragment of the curious history of Sargon... This text relates, that Sargon, an early Babylonian monarch, was born of royal parents, but concealed by his mother, who placed him on the Euphrates in an ark of rushes, coated with bitumen, like that in which the mother of Moses hid her child, see Exodus ii. Sargon was discovered by a man named Akki, a water-carrier, who adopted him as his son, and he afterwards became king of Babylonia.... The date of Sargon, who may be termed the Babylonian Moses, was in the sixteenth century B.C. or perhaps earlier.²⁹⁹

Regarding this theme, Murdock says:

Like Moses, [the Indian virgin-born hero Karna] was placed by his mother in a reed boat and set adrift in a river to be discovered by another woman. The Akkadian Sargon also was placed in a reed basket and set adrift to save his life. In fact, ―The name Moses is Egyptian and comes from mo, the Egyptian word for water, and uses, meaning saved from water...‖³⁰⁰

35. This is why Jesus in early occult art is always shown with his head on the cross, for Jesus is the sun, the “Sun of God,” the “Light of the World,” the “Risen Savior,” who will “come again,” as it does every morning, the Glory of

God who defends against the works of darkness, as he is “born again” every morning, and can be seen “coming in the clouds,” “up in Heaven,” with his “Crown of Thorns,” or, sun rays.

All of these characteristics can be found in the Bible (King James Version):

―Light of the World‖ (Jn 9:5)

―The Risen Savior‖ (Mt 28:6) ―come again‖ (Jn 14:3) ―Glory of God‖ (2 Cor 4:6)

defends against the works of darkness (Rom 13:12)

―born again‖ (Jn 3:3)

―coming in the clouds‖ (Mk 13:26) in Heaven (Jn 3:13)

―Crown of Thorns‖ (Jn 19:5)

The saintly halo originated with the sun-god Helios, as pointed out even by Christian writers, such as Wayne Blank of Daily Bible Study:

The heads of Saints didn‘t really glow as is so often portrayed in religious art. The use of the halo, or nimbus, originated with the pagan Greeks and Romans to represent their sun god, Helios. Later artists adopted it for use in Christian images.

The halo is actually just the sun behind the person‘s head... It‘s easy to recognize once one realizes what it is, although it‘s also often stylized to make it less obvious.

Originally a very devious way of mixing idolatrous sun worship with Christianity by converts who were not all that converted, the pagan halo became an unfortunate tradition in Christian art.²⁷⁰

As concerns Christ‘s solar nature, Dr. K.A. Heinrich Kellner, a professor of Catholic Theology at the University of Bonn, states:

…The comparison of Christ with the sun, and of His work with the victory of light over darkness, frequently appears in the writings of the Fathers. St. Cyprian spoke of Christ

269. Maxwell, 41.

269. Blank, ―Sunday is Not the Sabbath.‖

as the true sun (sol verus). St. Ambrose says precisely, ―He is our new sun (Hic sol novus noster).‖…²⁷¹

For more on the subject, see Murdock‘s Jesus as the Sun God throughout the Ages, as well as

―Jesus Christ, Sun of God‖ in Suns of God.

‗Cristo sole‘—Christ as the sun god with chariot and horses

c. 240 AD/CE

(St. Peter‘s Basilica, Vatican)

36. Now, of the many astrological-astronomical metaphors in the Bible, one of the most important has to do with the ages. Throughout the scriptures there are numerous references to the “Age.” In order to understand this, we need to be familiar with the phenomenon known as the precession of the equinoxes. The ancient Egyptians along with cultures long before them recognized that approximately every 2,150 years the sunrise on the morning of the spring equinox would occur at a different sign of the Zodiac.

First of all, it should be understood that the figure of 2,150 years is not an exact date for the precession of the equinoxes, which is around 25,800 years long, rounded up to 26,000. Secondly, although in the second century, the Greek astronomer Hipparchus of Nicea became the first to formalize the precession in writing, around 130 BCE, this knowledge seems to date back several centuries to millennia before that time. As Murdock elaborates:

Another important factor in ancient astrotheology is the precession of the equinoxes, a phenomenon caused by the earth‘s off-axis tilt, whereby the sun at the vernal equinox (spring) is back-dropped by a different constellation every 2,150 or so years, a period called an ―age.‖ One cycle of the precession through the 12 signs of the zodiacal ages is called a ―Great Year,‖ and is approximately 26,000 years long. According to orthodox history, the precession was only ―discovered‖ in the second century BCE by the Greek astronomer Hipparchus; however, it is clear from ancient texts, traditions, artifacts and monuments that more ancient peoples knew about it and attempted to compensate for it from age to age. In Hamlet’s Mill, Santillana and Dechend demonstrate knowledge of the precession at much earlier times, stating: ―There is good reason to assume that he [Hipparchus] actually rediscovered this, that it had been known some thousand years previously, and that on it the Archaic Age based its long-range computation of time.‖²⁷²

271. Kellner, 151.

271. Acharya, SOG, 40.

Astronomer Dr. Krupp agrees:

Circumstantial evidence implies that the awareness of the shifting equinoxes may be of considerable antiquity, for we find, in Egypt at least, a succession of cults whose iconography and interest focus on duality, the bull, and the ram at appropriate periods for Gemini, Taurus, and Aries in the precessional cycle of the equinoxes.²⁷³

This scenario is described further thus:

Each year the sun passes entirely around the zodiac and returns to the point from which it started—the vernal equinox—and each year it falls just a little short of making the complete circle of the heavens in the allotted period of time. As a result, it crosses the equator just a little behind the spot in the zodiacal sign where it crossed the previous year. Each sign of the zodiac consists of thirty degrees, and as the sun loses about one degree every seventy two years, it regresses through one entire constellation (or sign) in approximately 2,160 years, and through the entire zodiac in about 25,920 years. (Authorities disagree concerning these figures.) This retrograde motion is called the precession of the equinoxes. This means that in the course of about 25,920 years, which constitute one Great Solar or Platonic Year, each one of the twelve constellations occupies a position at the vernal equinox for nearly 2,160 years, then gives place to the previous sign.

Among the ancients the sun was always symbolized by the figure and nature of the constellation through which it passed at the vernal equinox. For nearly the past 2,000 years the sun has crossed the equator at the vernal equinox in the constellation of Pisces (the Two Fishes). For the 2,160 years before that it crossed through the constellation of Aries (the Ram). Prior to that the vernal equinox was in the sign of Taurus (the Bull). It is probable that the form of the bull and the bull‘s proclivities were assigned to this constellation because the bull was used by the ancients to plow the fields, and the season set aside for plowing and furrowing corresponded to the time at which the sun reached the segment of the heavens named Taurus.²⁷⁴

Please see A.L. Berger‘s Obliquity and precession for the last 5 million years,²⁷⁵ and Nicholas

Campion‘s The Great Year for more on the precession phenomenon.

273. Krupp, ISAA, 218.

273. Hall, 151.

273. Berger, 127.

37. This has to do with a slow angular wobble that the Earth maintains as it rotates on its axis. It is called a precession because the constellations go backwards, rather than through the normal yearly cycle. The amount of time that it takes for the precession to go through all 12 signs is roughly 25,765 years. This is also called the “Great Year,” and ancient societies were very aware of this. They referred to each 2150 year period as an “age.”

In discussing this theme as it concerns Christianity, it is important to recall the highly astrological contents of the Bible, not only as metaphor, but also as explicitly signified in the stories themselves. For example, Job 38:31-33 (NKJV) says:

Can you bind the cluster of the Pleiades, Or loose the belt of Orion? Can you bring out Mazzaroth in its season? Or can you guide the Great Bear with its cubs? Do you know the ordinances of the heavens? Can you set their dominion over the earth?...

According to Strong‘s Concordance (H4216), the Hebrew word מרזה or ―Mazzaroth‖ means ―the 12 signs of the Zodiac and their 36 associated constellations.‖ Furthermore, there are many references to an ―age‖ in the Bible as well, such as the following examples (NASB):

―I am with you always, even to the end of the age.‖ (Mt 28:20)

―…it shall not be forgiven him, either in this age or in the age to come.‖ (Mt 12:32) ―…the harvest is the end of the age…‖ (Mt 13:39)

―…what will be the sign of Your coming, and of the end of the age?‖ (Mt 24:3) ―…in the age to come, eternal life.‖ (Lk 18:30)

―Where is the debater of this age?‖ (1 Cr 1:20) ―…he is wise in this age…‖ (1 Cr 3:18)

―…upon whom the ends of the ages have come.‖ (1 Cr 10:11) ―…not only in this age but also in the one to come.‖ (Eph 1:21) ―…the powers of the age to come…‖ (Hbr 6:5)

―…he has appeared once for all at the end of the age to put away sin by the sacrifice of himself.‖ (Hbr 9:26) (RSV)

The Greek word in question is αἰών or ―aion‖/‖aeon,‖ which Strong‘s (G165) defines as:

1. for ever, an unbroken age, perpetuity of time, eternity

2. the worlds, universe

3. period of time, age

While this term is often rendered ―world,‖ a more appropriate word for ―world‖ in Greek is

κόσμος or ―kosmos.‖ In any case, the Greek word αἰών appears 128 times in 102 verses in the New Testament, demonstrating its importance.

When other factors are included in the analysis, such as the ubiquitous mythical motifs of the bull, ram and fish, it appears that some of these biblical quotes may refer to the precessional ages. Indeed, the ―aions‖ or ―aeons‖ become personified within Gnosticism, a development that Church father Hippolytus calls a ―Chaldean heresy,‖ ―Chaldean‖ referring to the famous astrologer sect. We also find references in the early Church fathers to ―new ages‖ or a ―new age,‖ using the word ―aion‖ or ―aeon,‖ such as in the Acts of the Disputation by Archelaus, or ὁ

νέος αἰὼν—―the new age‖—in the Commentary on Luke attributed to Eusebius.²⁷⁶

It is unclear if these ―new ages‖ refer to the astrological eras based on the precession of the equinoxes; however, the evidence indicates that members of the power structure and intelligentsia—also frequently initiates into brotherhoods and mystery schools—were not only aware of the precession but indeed attempted to align their ideas, scriptures and iconography to these various ―ages‖ or ―aeons.‖

²⁷⁶ Roberts, ANF, VI, 186. The original Greek is ἀυίησι τὸν βῶλον μετὰ τοῦ νέου αἰῶνος, which is translated by Roberts, et al., as: ―Then, again, he lets the soil go with the new æon.‖ See ΕΥΣΕΒΙΟΥ ΚΑΙΣΑΡΕΙΑΣ ΕΙΣ ΤΟ ΚΑΤΑ ΛΟΥΚΑΝ ΕΥΑΓΓΕΛΙΟΝ (―Eusebius of Caesarea on The Gospel According to Luke‖), line 00902.

The fact that in the second century these aeons were unquestionably identified with the 12 apostles, who were likewise equated with the signs of the zodiac, lends credence to this concept of aeons at times also representing the zodiacal signs or ages, centuries before the so-called Christian era. The same can be said of the god ―Aion of the Aions,‖ who was clearly solar, apparently representing the archetypical sun surrounded by the 12.