ZEITGEIST: THE MOVIE

Ointment, ointment, where should you be? You on Horus‘s forehead, where should you be? You
were on Horus‘s forehead... 84
Concerning the god as ―Good Shepherd,‖ Murdock also remarks:
In BD [Book of the Dead spell] 142 appears a long ―List of the Forms and Shrines of Osiris,‖ with
over 140 epithets for the god, including the ―Protector‖ or ―Shepherd‖—Asar-Saa. The sun god Re
too was the ―good shepherd,‖ and Horus‘s ―Good Shepherd‖ role is made clear in the Pyramid
Texts as well, for example, at PT 690:2106a-b/N 524: ―O King, stand up for Horus, that he may
make you a spirit and guide you when you ascend to the sky.‖
―Horus,‖ in other words, the king, is called ―the good shepherd‖ also in the third inscription at the
Temple of ―Redesiyeh‖ or El-Radesia at Wady Abad, near Edfu in Upper Egypt. As Lundy says,
―The royal Good Shepherd is the antitype of Horus...‖ The idea of the Horus-king as the ―good
shepherd,‖ in fact, was so important that it constituted a major shift in perception and public
policy, representing the general mentality of the 11 th and 12 th Dynasties (c. 2050-1800 BCE). As
remarked upon by Egyptologist Dr. John A. Wilson, a director of the Oriental Institute at the
University of Chicago, ―The concept of the good shepherd rather than the distant and lordly owner
of the flocks shifted the idea of kingship from possession as a right to responsibility as a duty.‖ 85
Regarding the ―Lamb of God‖ epithet, Massey explains:
...In the text Horus is addressed as the ―Sheep, son of a sheep; Lamb, son of a lamb,‖ and
invoked in this character as the protector and saviour of souls...Horus is the lamb of God the
father, and is addresses by the name of the lamb who is the protector of savior of the dead in the
earth and Amenti. 86
18. After being “betrayed” by Typhon, Horus was “crucified,” buried for three days,
and thus, resurrected.
It needs to be reiterated here that the ancient texts did not necessarily spell out the myths in a linear
fashion, resembling a story following a certain timeframe. Mythical motifs found disparately in the ancient
Egyptian texts are combined in this paragraph, as they are in modern encyclopedia entries. While some
might be critical of this manner of unfolding in the movie, it should be understood that the premise of the
entire section (―Zeitgeist,‖ Part 1) concerns how symbolic characteristics were taken from the Egyptian
religion and infused into Christianity, as a natural flow of religious evolution across various seemingly
independent doctrines. Hence, the linear nature of such points becomes less important than the symbols
they represent—especially when all the evidence and the context of astrotheology are taken into
consideration.
Also, it is important to remember the ―hybrid‖ nature of the Egyptian gods and how multiple names are
given to the same entity (i.e., Horus/Osiris hybrid). As Murdock explains:
As we explore the original Egyptian mythos and ritual upon which much of Christianity was
evidently founded, it needs to be kept in mind that the gods Osiris and Horus in particular were
frequently interchangeable and combined, as in ―I and the Father are one.‖ (Jn 10:30) 87
Along the same lines, Egyptologist Dr. Samuel C. Sharpe remarks:
The long list of gods...again further increased in two ways. The priests sometimes made a new
god by uniting two or three or four into one, and at other times by dividing one into two or three, or
more. Thus out of Horus and Ra they made Horus-Ra, called by the Greeks Aroeris. Out of Osiris
and Apis the bull of Memphis, the priests of Memphis made Osiri-Apis or Serapis. He carries the
two sceptres of Osiris, and has a bull‘s head... Out of Amun-Ra and Ehe the bull of Heliopolis, the
priests of the East of the Delta made Amun-Ra-Ehe. To this again they added a fourth character,
83 Faulkner, EBD, pl. 33, 110; Allen, J., AEPT, 36. (E.g., PT 20:11a; PT 219:179b; PT 369:644c; PT 510:1130c; PT
540:1331b; W 152)
84 Allen, J., AEPT, 22.
85 Murdock, CIE, 312.
86 Massey, NG, II, 471,
87 Murdock, CIE, 67-68.