astronomical symbolism in a form of the double representation of these planets. However, N.A. Mo-rozov pointed out that the creators of the Egyptian zodiacs had already a clear understanding of the true nature of the morning/evening planets, which means that these zodiacs could not belong to the epoch of the early astronomy.
A question arises: after identifying Venus with the figure of Mercury, how Egyptologists explain the presence of the female planetary symbol in a different part of the zodiac? Simply, they have no other option left, and this definitely creates a big problem for them. They have no idea what to do with these female planetary symbol. For example, French Egyptologist S. Cauville, in her detailed study of the astronomical symbolism of the Round Denderah zodiac completely ignores this female pair (see Figure 5.41) representing Venus37. Nevertheless, she provides some explanation for the all other figures in the proximity of the zodiacal belt on the Round zodiac and conveniently overlooks the correct Venus representation! This refusal to acknowledge the presence of the correct Venus symbol on the Round Denderah zodiac suggests that Egyptologists realize some flaws in Brugsch's identification of Venus with the male two-faced figure. However, what could possibly trouble them to correct the Brugsch's mistake? Maybe, correcting mistakes made by prominent and famous classical scholars is simply considered in Egyptology as a blasphemy?
Let us mention that Sylvie Cauville, when discussing in  the figure of Mercury on the Round zodiac, which she calls Venus, translates the hieroglyphic inscription above the Mercury's head as "le dieu du matin", which in French means "the god of the morning." Let us point out that the noun "le dieu - the god" is of masculine gender, so again it confirms the male nature of this figure, which is of course clear from its appearance. We would like to point out that the Egyptian hieroglyphs indicate clearly the gender38, and Cauville's translations demonstrate that this inscription is related to a male figure.
We should admit that in some cases Egyptologists correctly identify Venus and Mercury on the Egyptian zodiacs, i.e. by choosing the female planetary figure as Venus and the two-faced male figure as Mercury. However, this routine is applied only to the zodiacs that were not previously analyzed by such great authorities in Egyptology as for example the renowned H. Brugsch, and consequently there is no danger of creating contradictions with those opinions. For example, the contemporary specialists in the old Egyptian astronomical texts, the well-known Egyptologists O. Neugebauer, R.A. Parker and D. Pingree suggest in  such a decoding of the Petosiris zodiacs, where Venus is represented by a female bust and Mercury by a two-faced male bust, and this is a correct identification. We should say that on the Petosiris zodiacs all the planets, except the Sun, are shown in a form of busts (see Figure 5.43). For example on the Inner Petosiris zodiac there are two female busts, but one of them sits on a crescent indicating Moon, and the second one, by exclusion must represent Venus. On the same zodiac, Mercury is shown by its standard representation — two-faced male figure (see Figure 5.43). By making this identification the authors of , practically make correction of Brugsch's mistake. If they were following Brugsch's idea, they should recognize the two-faced male figure as Venus and, in the same time, identify a male planet with one of the female figures. On this zodiac the number of busts is equal to the number of planets, so each bust has to represent a planet (there is no partial horoscope here). Since there is no room for any manipulation with the planetary figures, Brugsch's mistake becomes obvious.
On the Color Thebes zodiac (OU), there is only one variant possible for Venus. Venus is represented by the only female figure located in the horoscope area on this zodiac (see Figures 5.41 (OU) and 2.3). Let us notice that on this zodiac there are no figures with walking sticks present and the planets are indicated by figures accompanied by inscriptions. On Figure 5.41 (OU), we show the magnified inscription corresponding to Venus.
We've already discussed the inscription indicating Venus in the Demotic Horoscope on the Brugsch's zodiac. Since on this horoscope all the planets are marked by Demotic inscriptions, we relay on Brugsch's translation. In the Horoscope in Boats, Venus is easily recognized as the only female figure among all the other figures with walking sticks standing in boats (see Figure 2.16). Notice that this figure has a long dress and its step-size is noticeably smaller than the step-size of the other figures. On the Horoscope without Walking Sticks, the representation of Venus is unusual. It was first determined by identi
fying all the other planets, so there was only one symbol left for Venus. This symbol appears to be the lioness and the crocodile under it (see Figure 5.41 (BR)). It is interesting to compare it with the Venus representation on the Color Thebes zodiac (OU). On the both zodiacs Venus is shown in Leo. Notice that on the Color Thebes zodiac, besides of the female figure symbolizing Venus, there is exactly the same combination, as on Brugsch's zodiac, of a lion and a crocodile under it. Consequently, there is a strong indication that such a combination of symbols should be associated with Venus in Leo.
Let us emphasize that a representation of Venus on the Egyptian zodiacs is very often endowed with lioness attributes. This appearance is common in the main horoscopes, but it is even more common in the symbolism of the partial horoscopes, what will be discussed later. For example, on the both Denderah zodiacs and the both Esna zodiacs, one of the two figures representing Venus has a lioness' head, which can be seen more clearly on Figure 5.22, where the "goddess" Sekhmet has exactly the same appearance. The fact that Sekhmet is represented with a lioness' head is well known to Egyptologists39. On Figure 5.44 we show two Egyptian stone statues of Sekhmet, where it is easy to see that it indeed has a lioness' head.
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The pathology of the poet says that the undevout astronomer is mad the pathology of the very plain man says that the genius is mad and between these extremes, which stand for ten thousand analogous excesses, the sovereign reason takes the part of a moderator and does what it can. I do not think that there is a pathology of the occult dedications, but about their extravagances no one can question, and it is not less difficult than thankless to act as a moderator regarding them.