Similar identity or time twins? Senmut and Moses appear individually as an enigmatic problem to the studies and the research on history.
          In ancient Egypt the opposition against Moses seemed to have been corresponding to the opposition against Queen Hatshepsut's brainy steward, the vizire Senmut, who very suddenly disappeared entirely.


Is it really true that the world's most ancient known individual personality, Moses, is only an invention from later times, an artificially fabricated history, for the purpose of providing a people with a national past? Or could there be something else behind leading the researchers on the wrong track?
          In their disagreement about Moses as a genuine historical figure certain schools of researchers have searched for a solution to the problems by simply abolish  Moses by declaring him as non-existent and thus reducing him to being only a mythical figure made up by Jewish priests.
          The researchers in question have tried to make the most important figure in Jewish historical self-understanding to be fictive by claiming that he was a fiction by the priests! The attempts on Moses - made by his contemporary Egyptian opposition and later, to a certain degree, by ancient biblical editors - have now got its repetition in present time.
          Also for the female pharaoh Hatshepsut's vezire, the polymath Senmut, in the years around 1500 BC in Egypt, the circumstances seem so strikingly to resemble Moses' mysterious fate and even in the way Senmut later was treated by the researchers. For instance, Senmut can be seen presented as an opportunist staking everything on Hatshepsut - and - and losing, which happened not so long before her own scheme came to an end. His enigmatic disappearance has been puzzling to the Egyptologists; many are rejecting that he was subject to an obvious conspiracy, and different hypotheses about his fate have been prevailing in turn.


Similar Royal Titles

Senmut's name means 'the mother's brother', which is no peculiar name when in this case it is a royal title.
          -  Correspondingly or parallel to this, the Bible mentions Moses as son of "the father's sister". This title can be seen connected to the fact that Hatshepsut was her father's (Tuthmosis I) royal co-ruler, the way a queen often was. And this status was described as his (Pharaoh's) "sister".
          Furthermore, it is well known that many of Senmut's offices had a special status and aimed at "being a pharaonic pupil". For instance, the normal tradition within the 18th Dynasty was that crown princes were governors of Lower Egypt. When Senmut became a governor it was of Lower Egypt, i.e. of almost one third of Egypt.
          -  Correspondingly (and in addition to the fact that the Rabbinical Writings mention that the husband of the young daughter of Pharaoh as the pharaoh-to-be was also first for a period of time governor of Lower Egypt) it is mentioned that also Moses obtained such a position as governor of Lower Egypt. According to the Rabbinical Writings (for instance S. Baring-Gould's "Legends of Old Testament Characters - from the Talmud and Other Sources", vol. II, London 1871, p. 79) he dressed in the correct official dress, a princely outfit with a necklace.

More than 20 Identical Personal Circumstances

The indications of the identity question are corroborated by a comprehensive collection of exact parallel facts confirmed by sources about the status of Senmut and Moses respectively, their offices and their works. More than 20 identical personal circumstances are directly identical.
          As Senmut was working as the right hand of the Pharaoh's Daughter - for instance as the great surveyor, master builder, architect, general, minister of finances, etc. - he had the powers to have contributed to beautiful buildings and to have left behind numerous statues and portraits of himself as well as his own royally equipped tomb placed as tunnels beneath Hatshepsut's huge temple complex - and among other things adorned with the world's oldest known star map.
          The potential of the intelligent, creative and progressive Senmut is in incredibly many detailed areas exactly identical to the descriptions of the Rabbinical Writings and other ancient sources about the multi-talented Moses as an inventor, organizer, general, star learned, etc. And in addition, the fact that they both were present at the pharaonic court - and evidently at the same time.
           The similarities are so exceptionally striking that they have to be one and the same person. This can be exactly demonstrated based on a summing up of the more than 20 special points (in detail presented in my book, "The Enigmatic Son of Pharaoh's Daughter", in cap. 5). In all areas the circumstances are very specific and personally identical.
          According to a law of tradition a queen could rule on behalf of her son, but not - as claimed about Hatshepsut - on behalf of a nephew. This example is one of many showing that the nephew, the later Tuthmosis III, was not originally educated or chosen to become a pharaoh (what even his own inscriptions confirm), but Moses instead as he got his high education at the court according to the ancient texts.
 

Comprising similarity

All this on Senmut will only be in poor accordance with the Moses picture of later times. However, summing up of all these circumstances the following is especially possible to re-establish:
          a)   When, simultaneously in the same country at the same court, two so similar persons with the same unusual positions and extraordinary expertise were in existence - they appear not as different persons, but persons of one and same identity.
          b)   Both "Senmut, the favourite of Pharaoh's Daughter" and "Moses, the favourite of  Pharaoh's Daughter", disappeared suddenly from Egypt - and left behind the same kind of high-ranking posts within exactly the same time, even the same year in Egyptian history. They have detailed identical fates going as far as specific personal details; and as mentioned the Senmut name might have been one of many Egyptian names of young Moses, as he as a high-ranking person had many names - also according to the Rabbinical Writings.
          c)   Especially: why would Senmut in his tomb show recordings of the stars' placement in the sky at a special time identical with the episode (dated from the Rabbinical Writing's astronomical information) of the infant Moses in the ark/vessel on the Nile, if he was not Moses?

The face of a granite sculpture depicting the Grand Vezire Senmut
of the pharaonic court, - or would it portray the young Moses?

Fratricide as substituting victim? Originally the Egyptian religious idea about the god-king Osiris was that he, after "ridiculous" accusations, was killed and cut up by his brother, the god Seth.
          From the Bible too, fragments of the myth about "the first fratricide" can be recognized.


An episode also claimed being "the first fratricide" is known from the intruductory chapters of the Bible, describing Cain killing his brother Abel. Cain's burnt sacrifice was not well received in Heaven, so he tried again with an even stronger effort. This could be understood to the effect that his brother, Abel, was used as a substituting sacrifice, the oldest known in history. According to the Rabbis, they were half-brothers, their mothers were Eva and Lilith, and the father was Adam, who was "the first king" in mythology.
          Adam's third son was named Seth - like the brother of Osiris. Osiris himself was god-king in the afterworld according to the Egyptian belief through several thousand years.

          Thus, the narrative about the brothers, Cain and Abel - note, the names are a Hebrew pun on 'getting a son and losing one' - can originally have been about a substituting sacrifice for the protection of the surviving part. In the Bible (Genesis 4:15) Cain is being exactly protected by Yahweh after the killing act, so that:
                    "... whosoever slayeth Cain, vegenance shall be taken on him sevenfold ...".
           Yahweh established a protection by a special mark in Cain's forehead. It has been much discussed what Cain's mark would be. The "curse of Cain" was shown by the mark of Cain.
          The word 'mark' in Genesis 4:15 is translated from the Hebrew word 'owth, which could mean 'sign', 'omen', 'warning', and 'remembrance'. In the Torah, the Hebrew Bible, the same word is used to describe the stars as signs or omens, and the rainbow as the sign of the flood (Genesis 9:12); 'owth is also used in connection with circumcision as a token of covenant, and used for the "miracles" performed by Moses before Pharaoh.
          Thus, the text of the Bible only explicitly describes how the mark was to function as a sign or warning, not what form the mark took.

          However, the whole concept of this mark on the forehead is an ancient idea; as late as at the time of Descartes it resembled "the closed third eye", "home of the soul", etc., with the pineal gland just inside the forehead as a biological reminiscence of this. Such can also be observed by its more developed physical stage in some of the reptiles, a lizard such as the dragon-like iguana.
          Later, Cain - who was also understood as having the omen sign as the third eye - was regarded as being an initiated, including being a "builder" - a later freemason-like designation - and according to the Bible he was the first founder/builder of a city, Hanoch, thus named after Cain's son.
          King Romulus, "the master builder" who was said to have re-developed Rome in 733 BC (founded on Aenas’ older city) also killed his twin brother, Remus, after "ridiculous accusations" of "Remus' disrespectfully jumping outside the city wall by jumping over the wall".
          This was in accordance with an astro-mythological rite, where one (twin) brother, Pollux, the name of of the Gemini stars outside Paradise's celestial wall (the ecliptic is "fencing" the zodiac) was to die, and the brother Castor inside was immortal. 
 

The 'chosen one'

Also from other places, e.g. Europe in the bronze age, similar traditions are known: to leave little boys who were brothers, often twin brothers, in the forest or the wilderness and then later bring back the best surviving brother. If not already dead from the hardships, the other brother was ritually killed in order to strengthen the surviving brother, who was then considered the "chosen one" - now protected by a divine providence. The reference to "the ritual fratricide" is obvious.
          In this way a brother could be an ideal substituting sacrifice by "compensating" for the other brother, so that the gods and the powers were not being presented to a sacrifice of inferior value. The hostile selection of Senmut as a substituting victim should also be related to this mysterious tradition - Osiris-Seth, Cain-Abel, etc. - where, under certain cultic circumstances, one of the brothers had to die. In the case of Senmut such magic ritual execution should benefit Tuthmosis III, his step-brother, to be appointed the "chosen one". This was arranged for Tuthmosis to be carried out by the priests in the Amun-temple at Thebes, according to his own inscriptions.

          From even relatively late in European history an example may illustrate such custom. The Danish nobleman, Otto Brahe, became on the 14th of December 1546, the father of two sons, - twins. One of the babies died somewhat early, suddenly, we do not know how - but the other, the later so famous astronomer Tycho Brahe, was in his first year literally snatch from his parents and entrusted with a couple of foster parents connected to the kings court, and by them the "chosen one" was now brought up and highly educated (when 11 years of age, he graduated as student in Law, Latin, Hebrew, and Theology).
          The foster father was a commander of a castle and later an admiral, a close friend of Danish King Frederik II (who with many noblemen were members of initiation cults), and he was an elder brother to Otto Brahe. Later, in his observatory and laboratory on his island of Hven, Tycho Brahe founded and practiced for 21 years the principles of empirical science which have revolutionized the modern world ever since.
          The special or strange case of the lost brother had still significance that Tycho Brahe wrote a Latin ode to his dead twin and it was added in his first book in 1572-1573 which was about his famous discovery of a supernova. In the last part of the same book the "chosen one" (Tycho Brahe) tells in a Latin poem about a mystery play performed in a forest in Scania where he was directly ordered to work more with the astronomy than the alchemy. After Tycho Brahe, Sir Francis Bacon in England took up - in his book "Novum Organum" in 1620 - and most brilliantly disseminated empirical science, this indispensable method for all exact-scientific progress.


Problems with the Historical View

In short - Senmut fulfilled all requirements for being selected as a substituting victim:  he was of royal blood (but given foster parents employed at the court), he became the king's substitute, and thus he was also "suitable to" becoming a victim in a ritual fratricide instigated by his royal step-brother.
          Senmut had sought for protection by his appointment of himself as a herald for the king - there was always given death penalty for killing such a herald - which made the execution of him as substituting victim to be changed to an effective, symbolical execution. Even this softer way of hitting him should prove to be extremely destructive.

          Thus, for many thousand years in the Middle East and Europe it was the next-in-command, i.e. the king's substitute, who often was subject to execution or fake executions - probably in many scary cases. One report from 17th century England concerning one of this country's most prominent people (the Francis Bacon case) has fragmentally been preserved.
          Like the Senmut (Moses) position in Egypt, it is obvious that people in corresponding positions as "the king's substitute" were extremely vulnerable, especially if they themselves were of royal blood.
          Behind all this there existed the very wide-spread ancient tradition for performing the contents of myths about the deeds of the gods, or in other actions for copying such patterns. However, today such mythical behaviour by historical persons are often not considered historically true, and then the material will be classified as myths or an early sort of fiction. Thus, most unfortunate for research.

Parallel lives or reincarnation? - Moses showing the same pattern as Sir Francis Bacon?
          Even today many examples can demonstrate that certain traces of forgotten or neglected ancient traditions may still exist in later history and all the way up till modern times. It can be extremely surprising to 're-discover' the connected ideas behind this part of the early cultural history.


Many events and features of ancient Egypt and the remaining ancient world may appear so strange in our view today that as they could have arisen from another planet; and yet it is not long ago that they were better perceived with recognizing understanding.
          For example, the principle in the way of thinking behind the idea of a "substituting victim" is recognizable as a plainer disguise in the 18th century poem by Johan Herman Wessel about the court's "executing the baker instead of the blacksmith". Even the ritual behind when letting a brother eliminate another brother may be traceable during the 16th and 17th century; - as will be mentioned.
          Traditions of mystery plays of ancient religions and other rites survived because their cultic forms - in which they in particular were known in ancient Egypt and Babylonia - appear later, handed down, in Roman and Greek versions. In Europe these features can also be traced along different lines through out to the renaissance within both the often closed cults or brotherhoods and more secular activities.

          In other words, knowledge to this exact part of history is among the most important qualifications in the understanding of such features in later times as well as our own time.
          As late as in 17th century England an offshoot of the traditional substituting victim and fake execution can be seen: a real historic event, in which the fate and personality of a famous main person in a enigmatic way appears as an incredible parallel to Moses.
          The circumstances are almost as by Plutarch's 2,000 year-old work about "parallel lives" (Plutarch: "Lives, VII, Loeb Classical Library, 1919) - in which for instance important details of the two conquerors, Alexander the Great and Caesar are compared in many abilities, features, events etc. (an extra detail, but not mentioned by Plutarch (45–120 AD), is that the both were born around 20th July). He also wrote about 23 such pairs, for instance, on the famous orators, Demosthenes and Cicero to be compared by a long list of parallel points of their lives and deeds.
          Plutarch (46-120 A.D.) was a Delphic priest, a cultic initiated, and a leading Platonist. In his writings he shows also being both a historian and a gifted biographer. The parallel recounting of the stories of persons whose lives had many striking similarities (thus leading to comparison and contrast) is a clever method, although later hardly in use.
          His survived texts on parallel lives do not mention relations to reincarnation but at other places he shows his knowledge.

          The idea of parallel lives is presented with great understanding very interesting and detailed in Krzysztof Kieslowski’s movie from 1991: "The Double Life of Véronique". It is in 1968-1990 about two women being born on the same day in different cities and have a mysterious connection. They do not know each other and yet they share experiences of the exactly the same kind and a mysterious and emotional bond that transcends language and geography.

 

Born in Secrecy, Unofficial Son of the Queen

It should here be emphasized that all the following text is based on exact facts, and from their connection explanatory perspectives appear together with features to further research.
          At an early stage, Francis Bacon (1561-1625) later known as Lord Verulam, is mentioned to have been born in secrecy and unofficially as the son of Queen Elizabeth I and her "morganatic" husband (married by priest but without publicly) by a secret ceremony January 21, 1561 - i.e. just prior to Francis Bacon's birth - in Lord Pembroke's house. The person in question was the Earl of Leicester, Robert Dudley, better known as her lover.
          Thus it was carried through with important responsibility so that Francis could be born as a legitimate child of married parents. One day later, the birth of Francis Bacon took place in secrecy at the York House, the Lord Keeper of the Great Seal, Sir Nicholas Bacon's residence near The Strand, in London. .

          Cf. also the writer and researcher Peter Dawkins' book: "Arcadia. The Life and Times of Francis Bacon" (Stratford-upon-Avon, 1988, p.71) - and: Amelie Deventer von Kunów: "Francis Bacon, Last of the Tudors", 1924, investigation studies (125 pages) - and: Diana Price: "Shakespeare's Unorthodox Biography" (Westport, CT, Greenwood Press, 2001). All of them are pointing out the historical evidence for the marriage of Queen Queen Elizabeth I & Robert Dudley (Earl of Leicester) and the secret birth of their child, Francis Bacon.
          According to the same unofficial tradition Francis was adopted by Anne Bacon, the queen's Lady-in-Waiting and personal friend, and Anne Bacon's husband, Sir Nicholas Bacon, the Lord Keeper of the Great Seal. The birth took place in secrecy so that she could continue her role as "the Virgin Queen". It is known that each year for the rest of her life doctors were to assert this condition - and that the state of Virginia in America was named after her. (Thus, a designation as ‘Virginia' cigarettes is due to the showcase of Elizabeth's ‘virginity').
          Former English Catholics were to be pacified with this Virgin Mary feature - a symbolism also to some degree corresponding to the Isis role of Egyptian queens.

          Today, no official firm evidences of the motherhood of Elizabeth or possibly her morganatic marriage appear to be known at all. She would have done everything to destroy them, had they still existed.
          Nevertheless, the Queen's friendship with Dudley lasted for over 30 years, until his death the popular tradition about her marriage and children (she seems to have got one more son later in the same year of 1561, his name is Arthur Dudley and several documents show that he later escaped to safety in Spain) - continued persistently up till present times, despite the fact that there seems not any longer some material to found consistency on. .
          However, Pierre Ambroise, establishing the first biography of Francis Bacon, in 1631, writes: 
          "... And he saw himself destined to one day hold in his hands the helm of the Kingdom. ..." - Ambroise adds that Francis was: .
          "... born in the purple ... (and) brought up in the expectation of a great career. ..." . This is another way of saying that he was of royal birth and an heir to the throne. Purple at this time was often a colour reserved for royalty.

          Facing the other acknowledged facts about the Queen and about Francis Bacon, the traditions may indicate interesting coherences despite of a possible scarcity of some heavy evidences. Thus, this quaint glancing is presented because of the unusual cultural perspective in connection with the Moses narratives. Even without including the queen a number of specific acknowledged relations there seemed to be obvious parallels between Moses and Francis Bacon.

          According to the same unofficial tradition Francis was adopted by Anne Bacon, the queen's Lady-in-Waiting and personal friend, and Anne Bacon's husband, Sir Nicholas Bacon, the Lord Keeper of the Great Seal. The birth took place in secrecy so that she could continue her role as "the Virgin Queen"; it is known that each year for the rest of her life doctors were to assert this condition - and that the state of Virginia in America was named after her. (Consequently, 'Virginia cigarettes' as a designation is thus due to the showcase of Elizabeth's "virginity"). Former English Catholics were to be pacified with this Virgin Mary feature - a symbolism also to some degree corresponding to the Isis role of Egyptian queens.
          Today no official, firm evidences of the motherhood of Elizabeth or possibly her morganatic marriage appear to be known at all; she would have done everything to destroy them, had they existed. Nevertheless the popular tradition about her marriage and children continued persistently up till present times, despite the fact that there seems not any longer to be some material to found consistency on. Pierre Ambroise, establishing the first biography of Francis Bacon, in 1631, writes:
                    "... And he saw himself destined to one day hold in his hands the helm of the Kingdom. ..." Ambroise adds that Francis was "... born in the purple ... (and) brought up in the expectation of a great career ...". 
          This is another way of saying that he was of royal birth and an heir to the throne. Purple at this time was often a colour reserved for royalty.
          Facing the other acknowledged facts about the Queen and about Francis Bacon, the traditions may indicate interesting coherences, despite a possible scarcity of some evidences. Thus, this quaint glancing is presented because of the unusual cultural perspective in connection with the Moses narratives. Even without including the queen a number of specific, acknowledged relations seem to be obvious parallels between Moses and Francis Bacon.

 

Specific Features Precisely as by Moses

Through history numerous kings have been known for having had many children born out of wedlock. This feature is often designated as "the privilege of the king". And why should not Elizabeth I, the absolute monarch, in exactly the same way have made use of this (although more discreetly) - she, who was the daughter of Henry VIII, who is so well known for his numerous escapades during his many marriages and in between?

          It was the opinion of many that she had yet another son, Robert Devereux of Essex, Francis' half brother. She continued her ruling without having the sons appear in public with the right (royal) identity, although Francis rose to some of the highest posts in the country. Most of this is exactly the same as in Moses' youth with his real mother being the kings daughter (e.g. according to certain Rabbinical Writings and some authors in antiquity), i.e. Queen Hatshepsut, who became her country's first female ruler; so about also Francis Bacon can be pointed out, for instance:
          - His mother was the country's first female ruler, and as a young man Francis Bacon commenced a stay abroad in a top position within diplomacy and foreign affairs, and he was also trained in legal affairs and science. All this was similar to what Rabbinical Writings mention about the young Moses. Francis was, also like Moses, a prominent legislator, they both focused on an advanced social legislation. And, like Moses, the history of Francis lacks quite a number of years.
          - Corresponding to what ancient writers' mention about Moses, Francis Bacon was on the whole a universal genius. He invented an alphabet - as ancient texts say about Moses/Senmut - and a secret writing code, a digit system called "biliteral".
          - Francis was an important philosopher - just as Moses was, according to the writers in antiquity - who influenced the new order of the world which he described as he was also a great scientist with his treatise on empiric science, which created a revolution and substituted the old world picture and its tradition of Aristotle.
         - Helped by learned Jews in his commission Francis Bacon was responsible for the most eminent English translation of the Moses texts and the rest of the Bible, in all later known as the famous "King James' Bible". He was the co-founder of several initiation lodges in England. Such lodges have been found in all times - already Moses had made initiations rituals for the religious ceremonies. For more than 300 years quite a number of scholars have believed that Sir Francis Bacon is synonymous with Shakespeare - a well-known suggestion among many - and whose texts, often in a form like archetypical analogies, are the most wide spread in the world except for the Bible and the Quran. 
          - Also he was involved in a "royal murder of his brother", to the effect that he was forced to participate in convicting Robert Devereux, his half-brother, to be "sacrificed" based on "ridiculous" accusations. So in his summing up in court Francis had reasons for his referring to Cain as an example. The execution took place - typically for this kind of ritualized process - close to the time of vernal equinox (i.e. normally the time of Easter, originally founded by Moses).
          - As unusual as Senmut (Moses) on his high posts, Francis Bacon in his major positions remained unmarried till the age of 40 when being the Lord Chancellor and the king's substitute (viceroy) he married a 14-year old girl. Likewise what Senmut did when being a ca. 40-year-old Grand Vizier - but opposite in his case Bacon made no claim to the throne.
          - By chance he had other opportunities, which he made use of, and he was wise enough to realize that terrible conflicts would otherwise have arisen at that time in England upon the death of Queen Elizabeth. But also parallel with Senmut/Moses, he became the substitute and viceroy of the new king, King James I (Jacob).


Parallel Fates

Francis Bacon's 60 year birthday was celebrated at the Freemasons' banquet, and one of  his lodge brothers, the poet Ben Johnson, read his cultic (praising) poem dedicated to Bacon. Shortly after this, however, again close to vernal equinox, the highest government authorities issued "ridiculous" accusations against Francis Bacon, and he had to accept the role as a victim - in reality a substituting victim - for King James.
          His execution was recommended but, in stead, his official identity as viceroy was "executed", and he was fined to pay a minor amount of money, which was never collected. This also confirms that this was only a question of "ridiculous accusations", a show-process.
          But from now on he was in disgrace; and five years later - also close to vernal equinox - he was the victim of new simulated attacks, after which he is mentioned as dead. According to one tradition he disappeared - again like Moses - probably to a secret foreign exile, and this time covered up by having been declared officially dead of pneumonia on April 9th, 1626 caused from his frequent, although well-experienced, scientific experiments with freezing chickens (by stuffing with ice) to produce preserved food articles - i.e. not a likely cause of death.

          Now only a missing narrative could seem to be one about Francis Bacon as infant when - likewise Moses - having been set off in a small vessel, now on River Thames, and then taken up at the Castle of Tower by the King's daughter, the Virgin Queen, i.e. Elizabeth I, who again according to an unofficial tradition belonged to a secret order. In such case (which temporary is theory only and without more background) the time would be the spring of 1561, when a ritual act with the royal baby would have taken place, although in secrecy.
          Bacon's seal and coat-of-arms show a royal hunting animal - a wild boar - "Adam's Totem"; in ancient Babylon the wild boar was one name of the Great Bear constellation.
          He never lived to see the result of his magnificent scientific work - and shortly after his claimed death in 1625, the English poet Abraham Cowley mentions him as "Moses outside the Promised Land".

The actor Shakespeare's name was used as a pseudonym for the author
of the Shakespearean texts - apparently written by Sir Francis Bacon.

The Pseudonym Shakespeare

Many indications exist showing that Shakespeare, the actor apparently unable himself to write, was paid to lend his name as an assumed name to a high-ranking nobility person. It has been tried to identify this person in question among many learned and high-ranking noblemen, for instance that it was the pen name of the Earl of Oxford - but often the real man behind Shakespeare is assumed to be the English philosopher and statesman Francis Bacon.
          Bacon has visited all the most important foreign places in many different countries mentioned in Shakespeare's texts. Numerous books have been written about their similarities. All legal statements in Shakespeare's texts were areas in which Bacon with his law studies was a specialist, as he was in the historical field too. Thus a number of historical theatre plays about English kings have been written in the name of Shakespeare - and the kings whom there were not written plays about here, were the kings whom Bacon in his own name wrote plays on, in this way making the list complete.
          In numerous places in many works written by both Francis Bacon and in the name of Shakespeare, there is sneaked in - often as codes - the Francis Bacon's secret signature, i.e. "Francis T." or "Fr. Tudor" (his royal family name) or other messages from this author - the same principle as used by Senmut/Moses.
          The included form of information in the Shakespeare texts was known as a normal procedure of the living tradition from ancient Egypt and later with the Greeks and the Romans.
          As a result of the dissemination of the art of printing, the form of code could also be found in the typography of the texts by Shakespeare. In these, certain names or messages have been created by a systematic use of "uneven" printing composition types - a method which specially was developed by Danish pioneer scientist and astronomer Tycho Brahe (1546-1601) in his own workshop for printing books, on his residential island of Hven. Such peculiar typographical features were some time after seen also in many first editions of the texts of Shakespeare.
          However, this were often deleted in later editions, as it also happened in the case of Tycho Brahe, probably because non-initiated laymen assumed them to be "printing errors", which were then "corrected".
          Tycho Brahe, from whom Francis Bacon must have got much inspiration regarding taking empirical scientific research into use, appears also as a role model for the main character Prospero in Shakespeare's play "The Tempest" - a nobleman who is a magician and lives on his island in exile with his daughter Miranda: The nobleman Tycho Brahe, alchemist and astrologer, on his island, later also lived in exile and had a daughter with the name Marianne. Prospero became, just as Tycho Brahe, a victim of conspiracy, and there are many other similarities in detail.

          So many circumstances seem to indicate strongly that Francis Bacon, the not officially recognized royal successor, also worked under other names, in particular the name Shakespeare. 
          Back to the starting point, - it is not mainly on the surface but in the many existing specific details beneath the over-all life pattern where we could look for parallel similarities in significant principles and features which the two historical personalities, Moses and Francis Bacon, could have in common.
          Through thousands of years several traditions at many places in the world it is maintained that from the karma being attached with the reincarnation the people are carrying their unresolved patterns from life to life - and thus these people can in principle repeat some of their former features like parallelisms. Might Plutarch's now 2,000 year-old idea concerning "parallel lives" be correct after all or at least to some extend?

          According to the ancient Rabbinical Writings, the not officially recognized royal heir, Moses, was operating also under other names (though they also belonged to him), thus in particular the name Senmut, Egyptian for the 'mother's brother'. It was exactly a royal title likewise his mother, Queen Hatshepsut, had additional names or royal titles already as crown princess. This was especially her extra name: the "king's sister" - the king was her father and co-regent - in full correspondence with the Bible‘s information (Exodus, 6:20) that Moses' mother was designated "the father's sister" - (cf. excerpts of Ove von Spaeth's documentation: "The Disappeared Traces - Rediscovered").

          So that Francis Bacon was of royal family has rarely been recognized in later times and his
true descent is continuously hidden by his posthumous reputation - and in addition also the name he left behind was detained - all this can also be seen as another Senmut/Moses parallel. 
          Certainly, in reincarnation studies the experience of cyclic repetitions of previous living conditions is a well-known phenomenon - and may include interesting forms of pattern repetitions which also hold important material for future researchers.

Ove von Spaeth, writer, researcher, -  copyright © 2000 by www.moses-egypt.net

Several data in the text are from extracts of Ove von Spaeth's book "The Enigmatic Son of Pharaoh's Daughter"   (chapters 5 and 13). - More information: www.moses-egypt.net 

 

Of the Egyptian resurrection concept.
 

*  *

Bibliography

Plutarch: "Plutarch, Lives", VII. - Demosthenes and Cicero. Alexander and Caesar, (transl.: Bernadotte Perrin), Loeb Classical Library, London 1919.

*  *

Francis Bacon

Beaumont, Comyns:  The Private Life of the Virgin Queen, London England, 1947.

Bevan, Bryan:  The Real Francis Bacon, (Centaur Press, England), 1960.

Dawkins, Peter:  Arcadia. The Life and Times of Francis Bacon, Stratford-upon-Avon, 1988, p. 71.

- -  :  The Shakespeare Enigma, Polair Publ., London 2004.

Deventer von Kunow, Amelie:  Francis Bacon, Last of the Tudors, (trans.: William Parker), Bacon Society of America, 1924.

Dodd, Alfred:  The Marriage of Elizabeth Tudor, Rider, 1940.

Doherty, Paul:  The Secret Life of Elizabeth I, London (Greenwich Exchange publ.) 2006.

Fellows, Virginia M.:  The Shakespeare Code, Summit University Press (1st Snow Mountain Press Ed.), rev. and expanded edition, 2006.

Fuller, Jean Overton:  Sir Francis Bacon: A Biography, East-West Publications, 1981.

Jackson, Ross: The Companion to Shaker of the Speare: The Francis Bacon Story, (Book Guild Publishing, England) 2005. pp 45-46

Leary, Penn:  The Second Cryptographic Shakespeare, Westchester House, revised edition, 1990.

Mathews, Nieves:  Francis Bacon: The History of a Character Assassination, Yale University Press, 1996.

 Olson, Donald W., & Marilynn S. Olson, & Russell L. Doescher:  The Stars of Hamlet, Sky & Telescope, November 1998.

Theobald, Bertram:  Enter Francis Bacon. The Case for Bacon as the True "Shakespeare", (Cecil Palmer, England), 1932.

Urbach, Peter:  Francis Bacon's Philosophy of Science, Open Court Publishing Co., 1987.

Wheeler, Harvey:  Francis Bacon's "Verulamium": the Common Law Template of The Modern in English Science and Culture, 1999.
 
Yates, Frances:  Bacon's Magic, essay in "Frances Yates, Ideas and Ideals in the North European Renaissance", London (Routledge & Kegan Paul), 1984.

- -  :   Theatre of the World, London (Routledge & Kegan Paul), 1969.

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Moses

Ackerman, James S.: The Literary Context of the Moses Birth Story (Exodus 1-2), Literary Interpretations of Biblical Narratives, vol. 1, (ed. K.R.R. Gros Louis), Nashville 1974.

Baring-Gould, Sabine:  Legends of Old Testament Characters - from Talmud and Other Sources, vol. II, London (Macmilland and Co.), 1871, pp. 71-104.

Childs, Brevard S.:  The Birth of Moses, Journal of Biblical Literature, 84, 1965, pp. 109-122.

Cohen, Jonathan:  The Origins and Evolution of the Moses Nativity Story, (Numen Books Series, 1992 - &:) Studies in the History of Religions, 58, (Brill) 1993.

Ginzberg, Louis (ed.): Moses... , "The Legends of the Jews", vols. 1-7, Philadelphia 1909-38.

Gressmann, Hugo:  Mose und seine Zeit, Göttingen, 1913.

Lacoque, A.:  La naissance de Moïse, Veritatem In Caritate, 6, Hague 1961, pp. 111-120.

Lehmann, Johannes:  Moses - der Mann aus Ägypten,(Hoffmann und Campe Verlag), Hamburg 1983, pp. 187-189.

Redford, Donald B.: ("Moses" in:) The Literary Motif of the Exposed Child, Numen, 14, 1967, pp. 209-228.

Spaeth, Ove von:  The Suppressed Record. - Moses' Unknown Egyptian Background, "Assassinating Moses, vol. 1" (in Danish: " De Fortrængte Optegnelser. - Attentatet på Moses, I), Copenhagen (1999), 2nd ed. 2004.

- -  :  The Enigmatic Son of Pharaoh's Daughter. - Moses' Identity and Mystery Re-evaluated, "Assassinating Moses, vol. 2" (in Danish: "Gåden om Faraos Datters Søn", Attentatet på Moses,II), - Copenhagen 2000.

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Senmut (Senenmut)

Dorman, Peter F.:  The Tombs of Senenmut. The Architecture and Decoration of Tombs 71 and 353, New York 1991.

- - & Catharine Roehrig:  Senimen and Senemut: A Question of Brothers, Varia Aegyptiaca, vol. 3, 1987, pp. 127-134.

Drioton, Étienne:  Deux cryptogramme de Senenmout, Annales du Service des Antiquités de l'Egypte, 38, 1938, pp. 239-246.

Gitton, Michel:  Le palais de Karnak, Bulletin de l'Institut Français d'Archéologie Orientale, tome 74, Le Caire 1974, pp. 63-73.

Giveon, Raphael:  Ancient Egyptian Mining Centers in South-Sinai, in Giveon's "The Impact of Egypt on Canaan: Iconographical and Related Studies", Orbis Biblicus et Orientalis, vol. 20, Göttingen 1978, pp. 53-60.

Graefe, Erhardt:  Das sogenannte Senenmut-Kryptogramm, Göttinger Miszellen, 38, Göttingen 1980, pp. 112-113.

Hayes, William C.:  Egypt: Internal Affairs from Tuthmosis I to the Death of Amenhophis III, The Cambridge Ancient History, vol. 2, part 1, (3rd ed.) Cambridge 1973, pp. 313-416.

- - & Ambrose Lancing:  Ra'mosi and Hatnefert, Scientific American, vol. 157, Nov. 1937, pp. 266-268.

Helck, Hans Wolfgang:  Die Opferstiftung des Sn-mwt, Zeitschrift für Ägyptische Sprache und Altertumskunde, Band 85, Berlin, 1960, pp. 23-34.

Margetts, E.L.:  The Masculine Character of Hatshepsut, Queen of Egypt, Bulletin of the History of Medicine, 25, 1951, pp. 559-661.

Meyer, Christine:  Senenmut: Eine Prosopographische Untersuchung, Hamburger Ägyptologische Studien, 2, Hamburg 1982.

- - :  Neferure, Lexicon der Ägyptologie (eds.: Eberhard & Helck), vol. 4, 1980, col. 382-383.

Ratié, Suzanne:  La Reine-Pharaon, (deutsch, "Hatschepsut - die Frau auf dem Thron der Pharaonen", Wiesbaden 1976), Paris 1972.

Redford, Donald B.:  Tuthmosis III, Lexicon der Ägyptologie (Eberhard & Helck), vol. 6, Wiesbaden 1986, col. 540-548.

Schulman, Alan Richard:  Some Remarks on the Alleged "Fall" of Senmut, Journal of the American Research Center in Egypt, vol. 8, 1968-1970, pp. 29-48.

Tildesley, Joyce:  Hatchepsut, the Female Pharaoh, London 1996.

Wente, Edward F.:  Genealogy of the Royal Family, "An X-Ray Atlas of The Royal Pharaohs", (ed. James E. Harris & Edward F. Wente), Chicago 1980, pp. 163-176.

Woodward, Scott: Genealogy of New Kingdom Pharaohs and Queens, Archaeological Institute of America, 1996.

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Ove von Spaeth's introduction to Merete Gundersen's book, "Spiritual Man", IV.

Development of Consciousness

The metaphysical world picture with its base for expanding our concept and recognition appears as an underestimated factor in modern science. This is often due to the fact that only very little information and knowledge are widely disseminated concerning metaphysical subjects at a higher level than the connection with e.g. crystal therapy, meditation, visualizing, and mental strength. Therefore, we very much welcome Merete Gundersen's books on "Spiritual Man".
          In the present volume IV the author takes a further step and comprises major complex coherences of the human evolution. This will contribute to open for more realistic observation on which way metaphysical research will be of the special importance to future science.


Bose-Einstein Condensates

When nuclear particles are "condensing" in a special way and reach a basic state of activity, modern science calls them Bose-Einstein Condensates. They are able to be in two places at the same time. This is basic knowledge and scientifically proved.
          Likewise it is suggested that human consciousness is, and is able to be, in two places at one and the same time, i.e. that as human beings we can develop our SIQ at a neutron level and in this way our consciousness can be in two maybe many places at one and the same time.
          The books deal with the spiritual and mental development for instance at a nuclear level - also including the brain with its considerable potential for development - expanded in the spiritual dimension. And each volume of the book-series describes from new angles the "SIQ - the Spiritual Intelligence", the new thinking idea.


Intelligence

In particular I should like to draw the attention to "Intelligence and Evolution", an article in the book, on a high metaphysical level. I am absolutely enthusiastic by it. That "… everything sent out from the brain remains …", i.e. sustained, by own strength, as a kind of electromagnetic field in space - eternally if not dissolved by somebody.
          This entire effect may indicate being reflecting karma. This claims a huge responsibility to everybody.

          Also, the informative technical data of the texts, e.g. regarding depressions and other things, are incredibly valuable - bound to create a sensation and interest all over the world.
          Merete Gundersen's book-series presents advanced knowledge at a most high level - a knowledge very much in demand concerning explanation of these so essential but often misunderstood concepts.
          This book by Merete Gundersen: "Spirituel Man", Vol. IV, is conveyed to the readers with a brilliant, special expansion - an extra step to insight. Like in the other books of her series it concerns a visionary knowledge connecting the advanced, psycho-spiritual field.

Information in detail about Merete Gundersen and her book: www.siqintelligens.dk  &  forlag@livskilden.dk


Ove von Spaeth, writer, researcher, -  copyright © 2006 by www.moses-egypt.net - introduction to Merete Gundersen's book, "Spiritual Man", IV, 2006, pp. 7-8.

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A perception or an experience is not more or less true because a large number of persons believe in it, and around the world there are different views on the subject reincarnation.
          In search of an overview among the many interpretations of the idea of reincarnation, the sources should be critical evaluated; many sources advocate reincarnation as being a fact, and in many other sources a demythologization seems to be desired.

In the ancient Egyptian belief Osiris was god-king in the Afterworld and lead himself be re-born.

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Bibliography, orientating

Albrecht, Mark:  Reinkarnation. Wiedergeburt - aus christlicher Sicht, Freiburg, 1987.

Bache, C.M.:  Lifecycles. - Reincarnation and the web of life, (Paragon House), New York, 1990.

Baker, D.M.:  Karmic laws. - The esoteric philosophy of disease and rebirth, (examines the esoteric laws behind physical disease and rebirth), (The Aquarian Press), Wellingborough, Northamptonshire, rev.ed., 1982.

Besant, Annie Wood, & Charles W. Leadbeater:  The Lives of Alcyone, vols. 1-2, Mokelumne Hill Pr, 1985.

- - & - - :  Man: Whence, How and Whither, (1913), Society of Metaphysicians Ltd., 2000.

Bernstein, Morey:  The search for Bridey Murphy, (Doubleday & Company, Inc.), New York, 1956.

Bhagavad Gita, (trans.: Juan Mascaro, introduc.: Simon Brodbeck), Penguin Classics, rev.ed. 2003.

Bischoff, Erich:  Das Jenseits der Seele, (Hermann Barsdorf Verlag), Berlin, 1919.

Blavatsky, H.P.:  Reincarnation, memory, heredity, (1. Reincarnation and memory; 2. Is heredity a puzzle?; 3. The storehouse of memory), Theosophy Company (India) Ltd., Bombay, 1930.

Brennan, J.H.:  Understanding reincarnation. - Effective techniques for investigating your past lives, (Aquarian Press), Wellingborough, Northamptonshire. 1990.

Cerminara, Gina:  Many Mansions, The Edgar Cayce Story on Reincarnation, (introduc.: Hugh Lynn Cayce), Signet, 1988.

Challoner, H.K.:  Wheel of Rebirth, Theosophical Pub House, 1976.

David-Neel, Alexandra:  Immortalité et réincarnation. - Doctrines et pratiques Chine - Tibet - Inde, (Libraire Plon), Paris, 1961.

Dunch, Annie:  Liv efter liv. - Samtaler om reinkarnation, (publishing house Documentas), Copenhagen, 2007, with Ove von Spaeth's text: pp. 169-180.

Finkelstein, A.:  Your past lives and the healing process. A psychiatrist looks at reincarnation and spiritual healing, (Coleman Publishing), Farmingdale, New York, 1985.

Fiore, E.:  You have been here before. - A psychologist looks at past lives, 2. - (Ballantine Books), New York, 1981.

Grant, Joan:  Many Lifetimes, (Victor Gollancz Ltd.), London, 1974.

Head, Joseph, & J.L. Cranston (compil. & eds.):  Reincarnation. - An East-West Anthology, (The phoenix fire mystery - on death and rebirth from the worlds of religion, science, psychology, philosophy, art, and literature, and from great thinkers of the past and present), (Theosophical Publishing House, USA), Wheaton, Illinois, 1961; - (Julian Press/Crown Pub.), New York, 1977.

Howe Jr., Quincy:  Reincarnation for the Christian, (Westminster Press), Philadelphia, 1974.

Jung, Carl Gustav; Aniela Jaffé:  Memories, Dreams, Reflections, (Random House), New York, 1965.

Kirkegaard, Karl Aage:  Reinkarnation er forenelig med kristendom, (Sankt Ansgards forlag), Copenhagen, 1999.

Leonnerstrand, Sture: I Have Lived before: The True Story of the Reincarnation of Shanti Devi, Ozark Mountain Publishing (AR), 1998.

MacGregor, Geddes:  Reincarnation in Christianity, (The Theosophical Publishing House), Wheaton, Illinois, 1978.

Mirza, N.K.:  Reincarnation and Islam, (Theosophical Publishing House, India), Adyar, Madras, 1927.

Moder-Frei, Elfi:  Reinkarnation und Christentum, St. Ottilien 1993.

Montgomery, R.:  The World Before, (Fawcett Books), Greenwich, Connecticut, 1976.

Newton, Michael:  Journey of souls. - Case studies of life between lives, 5th revised edition, 10th printing, (Llewellyn Publications), St. Paul, 2001.

O'Flaherty, W.D.:  Karma and rebirth in classical Indian traditions, (Motilal Banarsidass), Delhi, Varanasi, Patna, 1983.

Patañjali:  Yoga Sutras, 'Book' II, Sutra 12, ("Yoga Sutras. The Mnemonic Rules, the Ancient Doctrine on Concentration of the Mind, and the Classic Comments"). - Various editions and translations, for instance, by Vivekananda.

Rolfe, M.:  The spiral of life. - Cycles of reincarnation, Saffron Walden, Essex (The C.W. Daniel Company Ltd.), 1992.

Spaeth, Ove von:  The Secret Religion. - Moses and the Egyptian Heritage in Past and Present, "Assassinating Moses, vol. 4", chapters 24 and 29, (in Danish: "Den Hemmelige Religion", Attentatet på Moses, bind 4), Copenhagen 2004, 15-230, 290-304.

Stevenson, Ian:  Reincarnation and Biology: A Contribution to the Etiology of Birthmarks and Birth Defects, vols. 1-2, (Praeger Publishers), Westport, Connecticut, and London, 1997.

- - :  Twenty cases suggestive of reincarnation, American Society for Psychical Research, New York, 1967; second (revised and enlarged) edition, University of Virginia Press, 1974.

Tucker, Jim B.:  Life Before Life: A scientific Investigation of Children's Memories of Previous Lives, (St. Martin's Press), New York, 2005.

Whitton, J.L.:  Life between life. - Scientific explorations into the void, separating one incarnation from the next, (Warner Books), New York, 1988.

Williston, G.:  Discovering your past lives. - Spiritual growth through a knowledge of past lifetimes, (Aquarian/Thorsons, Harper Collins Publishers), London, 1988.

Zeitschrift für Religions- und Geistesgeschichte: Sonderheft:  Reinkarnation. - Die Lehre von der Seelenwanderung in der philosophischen und religiösen Diskussion heute, (E.J. Brill, Verlag), Köln, 1957.

Yogananda, Paramhansa:  Autobiography of a Yogi, Philosophical Library, (Self-Realization Fellowship), New York, 1946; repr. (Crystal Clarity Publishers), 2005.

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Other References

Capra, Fritjof:  The Hidden Connections: Integrating Biological, Cognitive, and
Social Dimensions of Life into a Science of Sustainability, New York (Doubleday),
2002.

- -  :  The Web of Life: A New Scientific Understanding of Living Systems, New York (Anchor), 1996.

Laszlo, Ervin:  Science and the Akashic Field: An Integral Theory of Everything, Inner Traditions, Rochester, VT, 2004.

- -  :  The Connectivity Hypothesis: Foundations of an Integral Science of
Quantum, Cosmos, Life, and Consciousness, Albany, New York (SUNY Press), 2003.

Sheldrake, Rupert:  A New Science of Life: The Hypothesis of Formative Causation, Los Angeles (Tarcher), 1981.

Singh, Jaideva, Spanda-Karikas:  The Divine Creative Pulsation, Motilal
Benarsidass, Delhi 1980.

Turnbull, Grace H.:  The Essence of Plotinus, New York (Oxford Univ. Press), 1948.

West, John Anthony:  The Traveler's Key to Ancient Egypt, A Guide to the Sacred
Places of Ancient Egypt, 2nd edn., Wheaton, IL (Quest Books), (1985) 1995.

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Earlier life. in Antiquity's culture - (art)
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(courtesy: M.R.G.)
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