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26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
9
-
-
-
-
5
6
-
-
-
1
-
-
-
-
6
-
8
+
=
43
4+3
=
7
=
7
=
7
-
-
-
-
-
-
-
-
8
9
-
-
-
-
14
15
-
-
-
19
-
-
-
-
24
-
26
+
=
115
1+1+5
=
7
=
7
=
7
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
-
-
1
2
3
4
-
-
7
8
9
-
2
3
4
5
-
7
-
+
=
83
8+3
=
11
1+1
2
=
2
-
1
2
3
4
5
6
7
-
-
10
11
12
13
-
-
16
17
18
-
20
21
22
23
-
25
-
+
=
236
2+3+6
=
11
1+1
2
=
2
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
+
=
351
3+5+1
=
9
=
9
=
9
-
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
+
=
126
1+2+6
=
9
=
9
=
9
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
+
=
1
occurs
x
3
=
3
=
3
-
-
2
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
-
-
2
-
-
-
-
-
-
+
=
2
occurs
x
3
=
6
=
6
-
-
-
3
-
-
-
-
-
-
-
-
3
-
-
-
-
-
-
-
-
3
-
-
-
-
-
+
=
3
occurs
x
3
=
9
=
9
-
-
-
-
4
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
4
-
-
-
-
+
=
4
occurs
x
3
=
12
1+2
3
-
-
-
-
-
5
-
-
-
-
-
-
-
-
5
-
-
-
-
-
-
-
-
5
-
-
-
+
=
5
occurs
x
3
=
15
1+5
6
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
6
-
-
+
=
6
occurs
x
3
=
18
1+8
9
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
7
-
+
=
7
occurs
x
3
=
21
2+1
3
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
8
+
=
8
occurs
x
3
=
24
2+4
6
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
+
=
9
occurs
x
2
=
18
1+8
9
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
45
-
-
26
-
126
-
54
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
4+5
-
-
2+6
-
1+2+6
-
5+4
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
9
-
-
8
-
9
-
9
-
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
-
-
-
-
-
-
-
-
-
-
26
A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
-
-
9
-
-
8
-
9
-
9

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
A
=
1
-
5
ADDED
18
18
9
-
-
-
-
-
-
-
-
-
9
T
=
2
-
2
TO
35
8
8
-
-
-
-
-
-
-
-
8
-
A
=
1
-
3
ALL
25
7
7
-
-
-
-
-
-
-
7
-
-
M
=
4
-
5
MINUS
76
22
4
-
-
-
-
4
-
-
-
-
-
N
=
5
-
4
NONE
48
21
3
-
-
-
3
-
-
-
-
-
-
S
=
1
-
6
SHARED
55
28
1
-
1
-
-
-
-
-
-
-
-
B
=
2
-
2
BY
27
9
9
-
-
-
-
-
-
-
-
-
9
E
=
5
-
10
EVERYTHING
133
61
7
-
-
-
-
-
-
-
7
-
-
M
=
4
-
10
MULTIPLIED
121
49
4
-
-
-
-
4
-
-
-
-
-
I
=
9
-
2
IN
23
14
5
-
-
-
-
-
5
-
-
-
-
A
=
1
-
9
ABUNDANCE
65
29
2
-
-
2
-
-
-
-
-
-
-
-
-
35
-
58
First Total
995
266
59
-
1
2
3
8
5
6
14
8
18
-
-
3+5
-
5+8
Add to Reduce
9+9+5
2+6+6
5+9
-
-
-
-
-
-
-
1+4
-
1+8
-
-
8
-
13
Second Total
23
14
14
-
1
2
3
8
5
6
5
8
9
-
-
-
-
1+3
Reduce to Deduce
2+3
1+4
1+4
-
-
-
-
-
-
-
-
-
-
-
-
8
-
4
Essence of Number
5
5
5
-
1
2
3
8
5
6
5
8
9

 

 

APOCATASTASIS = 144 36 3+6 = 9 = 3+6 144 = APOCATASTASIS

 

CATHOLIC ENCYCLOPEDIA: Apocatastasis www.newadvent.org › Catholic Encyclopedia › ACached - SimilarNot helpful? You can block www.newadvent.org results when you're signed in to search.www.newadvent.org
A name given in the history of theology to the doctrine which teaches that a time will come when all free creatures will share in the grace of salvation; in a special ...

Apocatastasis

(Greek, apokatastasis; Latin, restitutio in pristinum statum, restoration to the original condition).

A name given in the history of theology to the doctrine which teaches that a time will come when all free creatures will share in the grace of salvation; in a special way, the devils and lost souls.
This doctrine was explicitly taught by St. Gregory of Nyssa, and in more than one passage. It first occurs in his "De animâ et resurrectione" (P.G., XLVI, cols. 100, 101) where, in speaking of the punishment by fire assigned to souls after death, he compares it to the process whereby gold is refined in a furnace, through being separated from the dross with which it is alloyed. The punishment by fire is not, therefore, an end in itself, but is ameliorative; the very reason of its infliction is to separate the good from the evil in the soul. The process, moreover, is a painful one; the sharpness and duration of the pain are in proportion to the evil of which each soul is guilty; the flame lasts so long as there is any evil left to destroy. A time, then, will come, when all evil shall cease to be since it has no existence of its own apart from the free will, in which it inheres; when every free will shall be turned to God, shall be in God, and evil shall have no more wherein to exist. Thus, St. Gregory of Nyssa continues, shall the word of St. Paul be fulfilled: Deus erit omnia in omnibus (1 Corinthians 15:28), which means that evil shall, ultimately, have an end, since, if God be all in all, there is no longer any place for evil (cols. 104, 105; cf. col. 152). St. Gregory recurs to the same thought of the final annihilation of evil, in his "Oratio catechetica", ch. xxvi; the same comparison of fire which purges gold of its impurities is to be found there; so also shall the power of God purge nature of that which is preternatural, namely, of evil. Such purification will be painful, as is a surgical operation, but the restoration will ultimately be complete. And, when this restoration shall have been accomplished (he eis to archaion apokatastasis ton nyn en kakia keimenon), all creation shall give thanks to God, both the souls which have had no need of purification, and those that shall have needed it. Not only man, however, shall be set free from evil, but the devil, also, by whom evil entered into the world (ton te anthropon tes kakias eleutheron kai auton ton tes kakias eyreten iomenos). The same teaching is to be found in the "De mortuis" (ibid., col. 536). Bardenhewer justly observes ("Patrologie", Freiburg, 1901, p. 266) that St. Gregory says elsewhere no less concerning the eternity of the fire, and of the punishment of the lost, but that the Saint himself understood this eternity as a period of very long duration, yet one which has a limit. Compare with this "Contra Usurarios" (XLVI, col. 436), where the suffering of the lost is spoken of as eternal, aionia, and "Orat. Catechet.", XXVI (XLV, col. 69), where evil is annihilated after a long period of time, makrais periodois. These verbal contradictions explain why the defenders of orthodoxy should have thought that St. Gregory of Nyssa's writings had been tampered with by heretics. St. Germanus of Constantinople, writing in the eighth century, went so far as to say that those who held that the devils and lost souls would one day be set free had dared "to instil into the pure and most healthful spring of his [Gregory's] writings the black and dangerous poison of the error of Origen, and to cunningly attribute this foolish heresy to a man famous alike for his virtue and his learning" (quoted by Photius, Bibl. Cod., 223; P.G. CIII, col. 1105). Tillemont, "Mémoires pour l'histoire ecclésiastique" (Paris, 1703), IX, p. 602, inclines to the opinion that St. Germanus had good grounds for what he said. We must, however, admit, with Bardenhewer (loc. cit.) that the explanation given by St. Germanus of Constantinople cannot hold. This was, also, the opinion of Petavius, "Theolog. dogmat." (Antwerp, 1700), III, "De Angelis", 109-111.
The doctrine of the apokatastasis is not, indeed, peculiar to St. Gregory of Nyssa, but is taken from Origen, who seems at times reluctant to decide concerning the question of the eternity of punishment. Tixeront has well said that in his De Principiis (I.6.3) Origen does not venture to assert that all the evil angels shall sooner or later return to God (P.G., XI, col. 168, 169); while in his "Comment. in Rom.", VIII, 9 (P.G., XIV, col. 1185), he states that Lucifer, unlike the Jews, will not be converted, even at the end of time. Elsewhere, on the other hand, and as a rule, Origen teaches the apokatastasis, the final restoration of all intelligent creatures to friendship with God. Tixeront writes thus concerning the matter: "Not all shall enjoy the same happiness, for in the Father's house there are many mansions, but all shall attain to it. If Scripture sometimes seems to speak of the punishment of the wicked as eternal, this is in order to terrify sinners, to lead them back into the right way, and it is always possible, with attention, to discover the true meaning of these texts. It must, however, always be accepted as a principle that God does not chasten except to amend, and that the sole end of His greatest anger is the amelioration of the guilty. As the doctor uses fire and steel in certain deep-seated diseases, so God does but use the fire of hell to heal the impenitent sinner. All souls, all impenitent beings that have gone astray, shall, therefore, be restored sooner or later to God's friendship. The evolution will be long, incalculably long in some cases, but a time will come when God shall be all in all. Death, the last enemy, shall be destroyed, the body shall be made spiritual, the world of matter shall be transformed, and there shall be, in the universe, only peace and unity" [Tixeront, Histoire des dogmes, (Paris, 1905), I, 304, 305]. The palmary text of Origen should be referred to De Principiis III.6.6. For Origen's teaching and the passages wherein it is expressed consult Huet, "Origeniana", II, qu. 11, n. 16 (republished in P.G., XVII, col. 1023-26); and Petavius, "Theol. dogmat., De Angelis", 107-109; also Harnack ["Dogmengeschichte" (Freiburg, 1894), I, 645, 646], who connects the teaching of Origen on this point with that of Clement of Alexandria. Tixeront also writes very aptly concerning this matter: "Clement allows that sinful souls shall be sanctified after death by a spiritual fire, and that the wicked shall, likewise, be punished by fire. Will their chastisement be eternal? It would not seem so. In the Stromata, VII, 2 (P.G., IX, col. 416), the punishment of which Clement speaks, and which succeeds the final judgment, constrains the wicked to repent. In chapter xvi (col. 541) the author lays down the principle that God does not punish, but corrects; that is to say that all chastisement on His part is remedial. If Origen be supposed to have started from this principle in order to arrive at the apokatastasis--and Gregory of Nyssa as well--it is extremely probable that Clement of Alexandria understood it in the same sense" (Histoire des dogmes, I, 277). Origen, however, does not seem to have regarded the doctrine of the apokatastasis as one meant to be preached to all, it being enough for the generality of the faithful to know that sinners will be punished. (Against Celsus VI.26)

The doctrine, then, was first taught by Origen, and by Clement of Alexandria, and was an influence in their Christianity due to Platonism, as Petavius has plainly shown (Theol. dogmat. De Angelis, 106), following St. Augustine City of God XXI.13. Compare Janet, "La philosophiede Platon" (Paris, 1869), I, 603. It is evident, moreover, that the doctrine involves a purely natural scheme of divine justice and of redemption. (Plato, Republic, X, 614b.)

It was through Origen that the Platonist doctrine of the apokatastasis passed to St. Gregory of Nyssa, and simultaneously to St. Jerome, at least during the time that St. Jerome was an Origenist. It is certain, however, that St. Jerome understands it only of the baptized: "In restitutione omnium, quando corpus totius ecclesiæ nunc dispersum atque laceratum, verus medicus Christus Jesus sanaturus advenerit, unusquisque secundum mensuram fidei et cognitionis Filii Dei . . . suum recipiet locum et incipiet id esse quod fuerat" (Comment. in Eph., iv, 16; P.G., XXVI, col. 503). Everywhere else St. Jerome teaches that the punishment of the devils and of the impious, that is of those who have not come to the Faith, shall be eternal. (See Petavius, Theol. dogmat. De Angelis, 111, 112.) The "Ambrosiaster" on the other hand seems to have extended the benefits of redemption to the devils, (In Eph., iii, 10; P.L., XVII, col. 382), yet the interpretation of the "Ambrosiaster" on this point is not devoid of difficulty. [See Petavius, p. 111; also, Turmel, Histoire de la théologie positive, depuis l'origine, etc. (Paris, 1904) 187.]

From the moment, however, that anti-Origenism prevailed, the doctrine of the apokatastasis was definitely abandoned. St. Augustine protests more strongly than any other writer against an error so contrary to the doctrine of the necessity of grace. See, especially, his "De gestis Pelagii", I: "In Origene dignissime detestatur Ecclesia, quod et iam illi quos Dominus dicit æterno supplicio puniendos, et ipse diabolus et angeli eius, post tempus licet prolixum purgati liberabuntur a poenis, et sanctis cum Deo regnantibus societate beatitudinis adhærebunt." Augustine here alludes to the sentence pronounced against Pelagius by the Council of Diospolis, in 415 (P.L., XLIV, col. 325). He moreover recurs to the subject in many passages of his writings, and in City of God XXI sets himself earnestly to prove the eternity of punishment as against the Platonist and Origenist error concerning its intrinsically purgatorial character. We note, further, that the doctrine of the apokatastasis was held in the East, not only by St. Gregory of Nyssa, but also by St. Gregory of Nazianzus as well; "De seipso", 566 (P.G., XXXVII, col. 1010), but the latter, though he asks the question, finally decides neither for nor against it, but rather leaves the answer to God. Köstlin, in the "Realencyklopädie für protestantische Theologie" (Leipzig, 1896), I, 617, art. "Apokatastasis", names Diodorus of Tarsus and Theodore of Mopsuestia as having also held the doctrine of apokatastasis, but cites no passage in support of his statement. In any case, the doctrine was formally condemned in the first of the famous anathemas pronounced at the Council of Constantinople in 543: Ei tis ten teratode apokatastasis presbeuei anathema esto [See, also, Justinian, Liber adversus Originem, anathemas 7 and 9.] The doctrine was thenceforth looked on as heterodox by the Church.

It was destined, nevertheless, to be revived in the works of ecclesiastical writers, and it would be interesting to verify Köstlin's and Bardenhewer's statement that it is to be traced in Bar Sudaili, Dionysius the Areopagite, Maximus the Confessor, Scotus Erigena, and Amalric of Bena. It reappears at the Reformation in the writings of Denk (d. 1527), and Harnack has not hesitated to assert that nearly all the Reformers were apocatastasists at heart, and that it accounts for their aversion to the traditional teaching concerning the sacraments (Dogmengeschichte, III, 661). The doctrine of apokatastasis viewed as a belief in a universal salvation is found among the Anabaptists, the Moravian Brethren, the Christadelphians, among rationalistic Protestants, and finally among the professed Universalists. It has been held, also, by such philosophic Protestants as Schleiermacher, and by a few theologians, Farrar, for instance, in England, Eckstein and Pfister in Germany, Matter in France. Consult Köstlin, art. cit., and Grétillut, "Exposé de théologie systématique" (Paris, 1890), IV, 603.

 

 

9
APOCATASTASIS
-
-
-
-
A+P
17
8
8
-
O+C
18
9
9
-
A+T+A+S+T+A+S
81
27
9
-
I
9
9
9
-
S
19
10
1
9
APOCATASTASIS
144
54
36
-
-
1+4+4
5+4
3+6
9
APOCATASTASIS
9
9
9

 

 

-
13
A
P
O
C
A
T
A
S
T
A
S
I
S
-
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
1
-
-
1
9
1
+
=
18
1+8
=
9
=
9
-
-
-
-
15
-
-
-
-
19
-
-
19
9
19
+
=
81
8+1
=
9
=
9
-
13
A
P
O
C
A
T
A
S
T
A
S
I
S
-
-
-
-
-
-
-
-
-
-
1
7
-
3
1
2
1
-
2
1
-
-
-
+
=
18
1+8
=
9
=
9
-
-
1
16
-
3
1
20
1
-
20
1
-
-
-
+
=
63
6+3
=
9
=
9
-
13
A
P
O
C
A
T
A
S
T
A
S
I
S
-
-
-
-
-
-
-
-
-
-
1
16
15
3
1
20
1
19
20
1
19
9
19
+
=
144
1+4+4
=
6
=
6
-
-
1
7
6
3
1
2
1
1
2
1
1
9
1
+
=
36
4+2
=
6
=
6
-
13
A
P
O
C
A
T
A
S
T
A
S
I
S
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
-
1
1
-
1
1
-
1
-`
-
1
occurs
x
7
=
7
-
-
-
-
-
-
-
2
-
-
2
-
-
-
-
-
-`
2
occurs
x
2
=
4
-
-
-
-
-
3
-
-
-
-
-
-
-
-
-
-
-
3
occurs
x
1
=
3
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
FOUR
4
-
-
-
5
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
5
FIVE
5
-
--
--
-
-
-
-
6
-
-
-
-
-
-
-
-
-
-
-
-
6
occurs
x
1
=
6
-
-
-
7
-
-
-
-
-
-
-
-
-
-
-
-
-
7
occurs
x
1
=
7
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
EIGHT
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
17
13
A
P
O
C
A
T
A
S
T
A
S
I
S
-
-
28
-
-
13
-
36
1+7
1+7
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
2+8
-
-
1+7
-
3+6
8
4
A
P
O
C
A
T
A
S
T
A
S
I
S
-
-
10
-
-
4
-
9
-
-
1
7
6
3
1
2
1
1
2
1
1
9
1
-
-
1+0
-
-
-
-
-
8
4
A
P
O
C
A
T
A
S
T
A
S
I
S
-
-
1
-
-
4
-
9

 

 

13
A
P
O
C
A
T
A
S
T
A
S
I
S
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
1
-
-
1
9
1
+
=
18
1+8
=
9
=
9
-
-
-
15
-
-
-
-
19
-
-
19
9
19
+
=
81
8+1
=
9
=
9
13
A
P
O
C
A
T
A
S
T
A
S
I
S
-
-
-
-
-
-
-
-
-
1
7
-
3
1
2
1
-
2
1
-
-
-
+
=
18
1+8
=
9
=
9
-
1
16
-
3
1
20
1
-
20
1
-
-
-
+
=
63
6+3
=
9
=
9
13
A
P
O
C
A
T
A
S
T
A
S
I
S
-
-
-
-
-
-
-
-
-
1
16
15
3
1
20
1
19
20
1
19
9
19
+
=
144
1+4+4
=
6
=
6
-
1
7
6
3
1
2
1
1
2
1
1
9
1
+
=
36
4+2
=
6
=
6
13
A
P
O
C
A
T
A
S
T
A
S
I
S
-
-
-
-
-
-
-
-
-
1
-
-
-
1
-
1
1
-
1
1
-
1
-`
-
1
occurs
x
7
=
7
-
-
-
-
-
-
2
-
-
2
-
-
-
-
-
-`
2
occurs
x
2
=
4
-
-
-
-
3
-
-
-
-
-
-
-
-
-
-
-
3
occurs
x
1
=
3
-
-
-
6
-
-
-
-
-
-
-
-
-
-
-
-
6
occurs
x
1
=
6
-
-
7
-
-
-
-
-
-
-
-
-
-
-
-
-
7
occurs
x
1
=
7
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
9
occurs
x
1
=
9
13
A
P
O
C
A
T
A
S
T
A
S
I
S
-
-
28
-
-
13
-
36
1+7
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
2+8
-
-
1+7
-
3+6
4
A
P
O
C
A
T
A
S
T
A
S
I
S
-
-
10
-
-
4
-
9
-
1
7
6
3
1
2
1
1
2
1
1
9
1
-
-
1+0
-
-
-
-
-
4
A
P
O
C
A
T
A
S
T
A
S
I
S
-
-
1
-
-
4
-
9

 

 

Shakespeare Quotes - Such Stuff as Dreams Are Made on.
www.enotes.com/shakespeare-quotes/we-such-stuff-dreams-made

The Tempest Act 4, scene 1, William Shakespeare

Prospero:
Our revels now are ended. These our actors,
As I foretold you, were all spirits, and
Are melted into air, into thin air:
And like the baseless fabric of this vision,
The cloud-capp'd tow'rs, the gorgeous palaces,
The solemn temples, the great globe itself,
Yea, all which it inherit, shall dissolve,
And, like this insubstantial pageant faded,
Leave not a rack behind. We are such stuff
As dreams are made on; and
our little life
Is rounded with a sleep.

 

William Shakespeare ( 26 April 1564 (baptised) – 23 April 1616)
was an English poet and playwright, widely regarded as the greatest writer in the English ...

 

W
=
5
-
2
WE
28
10
1
A
=
1
-
3
ARE
24
15
6
S
=
1
-
4
SUCH
51
15
6
S
=
1
-
5
STUFF
72
18
9
A
=
1
-
2
AS
20
2
2
D
=
4
-
6
DREAMS
60
24
6
A
=
1
-
3
ARE
24
15
6
M
=
4
-
4
MADE
23
14
5
O
=
6
-
2
ON
15
6
6
A
=
1
-
3
AND
19
10
1
O
=
6
-
3
OUR
54
18
9
L
=
3
-
6
LITTLE
78
24
6
L
=
3
-
4
LIFE
32
23
5
I
=
9
-
2
IS
28
10
1
R
=
9
-
7
ROUNDED
81
36
9
W
=
5
-
4
WITH
60
24
6
A
=
1
-
1
A
1
1
1
S
=
1
-
5
SLEEP
57
21
3
-
-
62
Q
66
First Total
741
291
84
-
-
6+2
-
6+6
Add to Reduce
7+4+1
2+9+1
8+4
-
-
8
-
12
Second Total
12
12
12
-
-
-
-
1+2
Reduce to Deduce
1+2
1+2
1+2
-
-
8
-
3
Essence of Number
3
3
3

 

 

The Four Quartets

Burnt Norton

T. S. Eliot

I

"Time present and time past
Are both perhaps present in time future
And time future contained in time past."

 

 

T
=
2
-
4
TIME
47
20
2
P
=
7
-
7
PRESENT
97
34
7
A
=
1
-
3
AND
19
10
1
T
=
2
-
4
TIME
47
20
2
P
=
7
-
4
PAST
56
11
2
A
=
1
-
3
ARE
24
15
6
B
=
2
-
4
BOTH
45
18
9
P
=
7
-
7
PERHAPS
83
38
2
P
=
7
-
7
PRESENT
97
34
7
I
=
9
-
2
IN
23
14
5
T
=
2
-
4
TIME
47
20
2
F
=
6
-
6
FUTURE
91
28
1
A
=
1
-
3
AND
19
10
1
T
=
2
-
4
TIME
47
20
2
F
=
6
-
6
FUTURE
91
28
1
C
=
3
-
9
CONTAINED
85
40
4
I
=
9
-
2
IN
23
14
5
T
=
2
-
4
TIME
47
20
2
P
=
7
-
4
PAST
56
11
2
-
-
83
-
87
First Total
1044
405
63
-
-
8+3
-
8+7
Add to Reduce
1+0+4+4
4+0+5
6+3
-
-
11
-
15
Second Total
9
9
9
-
-
1+1
-
1+5
Reduce to Deduce
-
-
-
-
-
2
-
6
Essence of Number
9
9
9

 

.....

 

THE MAGIC MOUNTAIN

Thomas Mann 1924

Page 706

THE

THUNDERBOLT

 

 

THE MAGIC MOUNTAIN

Thomas Mann 1875-1955

Page 466

"Had not the normal, since time was, lived on the achievements of the abnormal? Men consciously and voluntarily descended into disease and madness, in search of knowledge which, acquired by fanaticism, would lead back to health; after the possession and use of it had ceased to be conditioned by that heroic and abnormal act of sacrifice. That was the true death on the cross, the true Atonement."

 

 

HOLY BIBLE

Scofield References

St John Chapter 3 verse 3 A.D. 30.

Page 1117

Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, He cannot see the kingdom of God.

 

 

IN SEARCH OF THE MIRACULOUS

Fragments of an Unknown Teaching

P.D.Oupensky 1878- 1947

Page 217

" 'A man may be born, but in order to be born he must first die, and in order to die he must first awake.' "
" 'When a man awakes he can die; when he dies he can be born' "
Thus spake the prophet Gurdjieff.

 

 

THE MAGIC MOUNTAIN

Thomas Mann 1924

Page 496

" There is both rhyme and reason in what I say, I have made a dream poem of humanity.

I will cling to it. I will be good. I will let death have no mastery over my thoughts.

For therein lies goodness and love of humankind, and in nothing else."

Page 496 / 497

"Love stands opposed to death. It is love, not reason, that is stronger than death . Only love, not reason, gives sweet thoughts. And from love and sweetness alone can form come: form and civilisation, friendly and enlightened , beautiful human intercourse-always in silent recognition of the blood-sacrifice. Ah, yes, it is it is well and truly dreamed. I have taken stock I will keep faith with death in my heart, yet well remember that faith with death and the dead is evil, is hostile to mankind, so soon as we give it power over thought and action.

For the sake of goodness and love, man shall let death have no sovereignty over his thoughts.
- And with this -I awake. For I have dreamed it out to the end, I have come to my goal."

 

THE DIE IS NOW CAST NOW CAST IS THE DIE

 

 

LOVE EVOLVE LOVE EVOLVE LOVE

9 9 9 9 9 9 9 9 9 9 9 9

LOVE EVOLVE LOVE EVOLVE LOVE

LOVE EVOLVE LOVE EVOLVE LOVE

9 9 9 9 9 9 9 9 9 9 9 9

LOVE EVOLVE LOVE EVOLVE LOVE

LOVE EVOLVE LOVE EVOLVE LOVE

9 9 9 9 9 9 9 9 9 9 9 9

LOVE EVOLVE LOVE EVOLVE LOVE

 

 

ORACLE

973-eht-namuh-973

by sirjon77 » Tue Feb 14, 2012 7:36 pm

Hannah, can you hear me? Wherever you are, look up, Hannah.

The clouds are lifting. The sun is breaking through.

We are coming out of the darkness into the light.

We are coming into a new world, a kindlier world, where men will rise above their hate, their greed and brutality.

Look up, Hannah. The soul of man has been given wings, and at last he is beginning to fly.

He is flying into the rainbow - into the light of hope, into the future, the

glorious future that belongs to you, to me, and to all of us. Look up, Hannah. Look up

 

 

M
=
4
-
6
MAKING
55
28
1
S
=
1
-
5
SENSE
62
17
8
O
=
6
-
2
OF
21
12
3
N
=
5
-
8
NONSENSE
105
33
6
-
-
16
-
21
Add to Reduce
243
90
18
-
-
1+6
-
2+1
Reduce to Deduce
2+4+3
9+0
1+8
-
-
7
-
3
Essence of Number
9
9
9

 

 

 

THE LOST LANGUAGE OF SYMBOLISM

Harold Bayley

The Lost Language of Symbolism: An Inquiry into the Origin of Certain Letters,

Words, Names, Fairy-Tales, Folklore, and Mythologies. 2 vol. 1912

Page 41

"Mysticism has universally taught that every man has within himself the germs or seeds of Divinity, and that by self-conquest these sparks of Heaven may be fanned into a flame, the flame into a fire, the fire into a star, and the star into a sun."

 

 

MYSTICISM HAS UNIVERSALLY TAUGHT

THAT EVERYONE HAS WITHIN THEMSELVES THE GERMS OR SEEDS OF DIVINITY

AND THAT BY SELF CONQUEST THESE SPARKS OF HEAVEN MAY BE FANNED INTO A FLAME

THE FLAME INTO A FIRE THE FIRE INTO A STAR AND THE STAR INTO A SUN

 

 

ADDED TO ALL MINUS NONE SHARED BY EVERYTHING MULTIPLIED IN ABUNDANCE

 

 

THE LOST LANGUAGE OF SYMBOLISM

Harold Bayley

The Lost Language of Symbolism: An Inquiry into the Origin of Certain Letters,

Words, Names, Fairy-Tales, Folklore, and Mythologies. 2 vol. 1912

INTRODUCTION

Page 11

"... Although etymologists are agreed that language is fossil poetry and that the creation of every word was originally a poem embodying a bold metaphor or a bright conception, it is quite unrealised how close and intimate a relation exists between symbolism and philology. But, as Renouf points out, " It is not improbable that the cat, in Egyptian Mau, became the symbol of the Sun-God or Day, because the word Mau also means light." 1 Renouf likewise notes that not only was RA the name of the Sun-God, but that it was also the usual Egyptian word for Sun. Similarly the Goose, one of the symbols of SEB, was called a Seb ; the Crocodile, one of the symbols of SEBEK, was called a Sebek; the Ibis, one of the symbols of TECHU, was called a Techu ; and the Jackal, one of the symbols of ANPU (ANUBIS), was called an Anpu.
Parallels to this Egyptian custom are also traceable in Europe, where, among the Greeks, the word Psyche served not only to denote the Soul but also the Butterfly, a symbol of the Soul; and the word Mylitta served both as the name of a Goddess and of her symbol the Bee. Among the ancient Scandinavians the Bull, one of the symbols of THOR, was named a Thor, this being an example, according to Dr Alexander \Vilder, " of the punning so common in those times, often making us uncertain whether the accident of similar name or sound led to adoption as a symbol or was merely a blunder." 2
I was unaware that there was any ancient warrant for what I supposed to be the novel supposition that in many / Page12 / instances the names of once-sacred animals contain within themselves the key to what was originally symbolised. The idea that identities of name were primarily due to punning, to blunder, or to accident, must be dispelled when we find that-as in most of the examples noted by myself -the symbolic value of the animal is not expressed by a homonym or pun, but in monosyllables that apparently are the debris of some marvellously ancient, prehistoric, almost extinct parent tongue. Modern language is a mosaic in which lie embedded the chips and fossils of predecessors in comparison with whose vast antiquity Sanscrit is but a speech of yesterday. In its glacier-like progress, Language must have brought down along the ages the detritus of tongues that were spoken possibly millions of years before the art of recording by writing was discovered, but which, notwithstanding, were indelibly inscribed and faithfully preserved in the form of mountain, river, and country names. Empires may disappear and nations be sunk into oblivion under successive waves of invasion, but place names and proper names, preserved traditionally by word of mouth, remain to some extent inviolate; and it is, I am convinced, in this direction that one must look for the hypothetical mother-tongue of the hypothetical people, known nowadays as "Aryans. "

Page 11. Notes.1 On the Origin and Growth of Religion as Illustrated by the Religion 0/
Ancient Egypt, p. 237 ; Hibbcrt Lectures, p. 879. 2 Symbolical Language of Ancient Arl and Mythology, R. Payne-Knight,
P.124.

 

 

SOME MYSTICAL ADVENTURES

G, R, S. Mead 1910

XIII

ON THE ART OF SYMBOLISM.

Page 180

"The Mind of the Father hath sown symbols through tbe world."

THE CHALDAEAN ORACLES.

" MANY people talk vaguely about symbols and some are really interested in symbolism; but even of those who may happen to possess a little learning on the subject, how few are there who, if they turn and really face themselves and there is no audience to play to, can say they have got to the heart of the matter, or know how rightly to seize the proteus whose changing forms they are ever grasping at, and so force it to speak true words?
I, for my part, freely admit that I am as yet far from the real heart of the matter. I cannot yet hold the proteus steady and force it to speak true words of power; but there is joy in the game of catch-as-can-catch, and I am game for a short bout; though doubtless, as of yore, the wily one will change into something I have never thought of before, and I shall have no grip in mind to hold him.

Page 181

'Symbol' is no native name; it is a Greek importation (symbolon), and its root-meaning is said to be a sign, or token, by which one knows or infers a thing. The utterance of this word should awaken in us the idea of putting together (sym-ballein), with the notion (in the passive) of to correspond and to tally. But to put together is to compare, and so to compare one's own opinion with facts, and hence to conclude, infer, conjecture, interpret; and it is from this last meaning that, the wisdom of the word-books tells us, we get the meaning of symbol as a sign, or token, by which one knows or infers a thing.
I am afraid that we have not yet grasped our proteus amid all these changing forms of words. A symbol is a sign, but that again is a Latin importation (signum), and we may pass it by. A symbol is a token; that is good English. Token is connected with to teach, to point out, show, witness; to betoken is to be a symbol of.
But words will not help us much; they are forms of speech that are ever slipping away into other forms. A symbol is not a word; it is something more fundamental; in its proper meaning it is something almost more primitive than an ideogram, or type-picture. Let us go in search of the idea-the living idea, not some abstract inference-the fulness, not the flat.
If there is a 'flat-land' as compared with a / Page 182 / three-dimensional land, may we not think of symbol-language as a three-dimensional language, so to speak, when compared with the' flat' languages of ordinary speech? Or, to use these words in a deeper meaning, speech in its most primitive mode is action, and so symbolic action, or drama, might be said to be the true symbol-language. This symbol - or three-dimensional language is closely connected with ceremony. And ceremony (Lat. eeremonia) is a word formed on a stem that grows from the root ere (as in creo, I make, create), which is of the same origin as the Sanskrit kri (as in karma, action, doing). A ceremony is a sacred rite; that is, it is typical, and as such should be of creative potency, for as the Chaldaean Oracle has it: "The Mind of the Father hath sown symbols through the world." That which is typical is ideal, for type and idea are synonyms.
Are we now getting any nearer the heart of the matter? Are we beginning to make our symbols alive? Can we afford to dismiss any
true symbol with the dull remark: "It's only a symbol"? The universe itself is a symbol; man is a symbol.
Even in their lowest strata symbols are the ' out-lines,' so to say, of three-dimensional objects from some point of view, seen from one side or another; and' out-line' in its inner meaning is / Page 183 / intimately connected with idea; it is, as it were, a ground-plan.
Now as symbols in this sense have to do with ideas and types, are connected with the living side of things, it is not possible to interpret a symbol in one set fashion only and tie it down to one set form. We cannot make an 'exact science' of symbolism; it is initiatory rather than didactic; it 'starts' one towards living ideas, it does not peg us out in some rigid configuration.
So that if it is asked, how does one know that this or that is the right interpretation of any particular symbol, it is exceedingly difficult, if not impossible, to prove it in the way of physical demonstration. If the interpretation really fits, there will be a response within. It will be a living response; not the imprisoning of the mind in a dead form. In the interpretation of symbols we must be prepared to give up exactness, in the way it is generally understood, and allow our minds free play. At the beginning it is best to use any hint that seems to promise well; first apply it in every direction, then as soon as ever it has led to another clue, throw it away.
In learning the great language of symbols it is necessary to keep the mind ever free, plastic, and adaptable. If we persist in keeping stuck in the old ruts, we shall never learn the meaning / Page 184 / of symbols. The beauty of great symbols is the infinite variety of their modes of interpretation. To think there is only one definite interpretation for each symbol is to paralyse one's symbol-mind, and make it fall dead and flat into the superficial. One should play with symbols as a mathematician plays with numbers; symbols are the playthings of the gods. And I think the secret of interpreting symbols is to get the symbol first into one's mind, and not one's mind into the symbol.
The mind should not be allowed to relate itself to the symbol, should not allow itself to be attracted by the picture into going out of itself and crystallising itself into one form; but the symbol should rather be compelled to relate itself to the mind. It should be taken into the mind, and then the mind will be able to see it from every side and grasp it as a whole.
Symbol-language has its letters and its words, and the above may be suggested as a method of learning the alphabet. But symbol-language is not the same thing quite as symbolical language, nor is it to be confused with metaphorical language. Metaphor is transferring the meaning of one word to another in ordinary speech. It is exceedingly important, quite a mystic art, a sort of game of 'general post' among the ideas connected with words.
A metaphor gives a meaning that is not to be / Page 185 / understood literally, or according to the face­value of the letters as we know them, but a reading of root-ideas, as it were, abstracting or subtracting the substance from them. That is to say, we take away the substance that built the idea and keep the idea, and then expand it and spread it out cosmically in every direction. Metaphors may be said to be more connected with substance, symbols with spirit.
Symbols should be ' eaten' and' digested,' so to say. Triangles and svastikas, for instance, might be said to be symbols which, when gazed upon in an ecstatic state of mind-that is, taken within and contemplated-nourish the body of essence; if made alive they create pleasing sensations in it, stimulate, feed, and excite it, rearrange all its activities, alter the currents in it and build it. All great symbols are said to do this-that is, all cosmic symbols or forms that are directly related to things-that-are. These cosmic symbols suggest modes of creative energies; when creative powers act they draw certain patterns and plans and not others; and these patterns, types, and ideas are cosmic symbols, and it is by ecstatically gazing at them, that they nourish our root-substance and so enform it cosmically, or in a harmonious or orderly fashion.
Symbols are toys in the great game. We / Page 186 / should thus learn to play with symbols in the true Kindergarten, the' everlasting revelling­place '-the essential substance that is our nursery and our cradle, and our womb for birth into greater things. But this game is a living thing; we should make symbols act; we learn little while we keep them steady. A true symbol should be ever in motion. Nor should we be satisfied till we can glide from one symbol to another. While we think of symbols as dead detached objects cut off from one another, and bearing no relation to each other, we shall know nothing. We should play with them, draw them or picture them from every stand­point, till we catch fresh glimpses every moment.
Let us think of one great world-body ever in motion; all true symbols may be said to be attempts to snapshot this object in motion. They are like separate films for a cinemato­graph; the great difficulty is to get them in their right sequence and make them pass in procession before the inner eye. If we could manage to do this and obtain the right sequence for a moment, then we should get in touch with some real living ideas. But the right grouping of the symbols is essential. However, the more we practise, the better we guess, the faster will the real ideas come. It is perhaps the greatest of arts-the true practice of the / Page 187 / art of symbolism. We can do it with our minds, with our eyes, with our bodies. Indeed if we could act this continuity between symbols, we should, it is said, breathe in ideas with every movement of the essential body; but this is far more difficult than practising with our minds.
Of course all this applies only to true symbols; many things called symbols are distorted or false appearances. No signs, no symbols, are worth anything unless they signify facts; that is to say, unless they represent transformations which will be experienced when inner vision develops.
A true symbol is something capable of con­taining life. It is never of any arbitrary shape. It must be, or it will never convey living ideas. Symbols, I believe, are not given to make us think in the ordinary sense; their main use is to convey life to our life and bring about a union. Their real use is to convey life of such power that it is capable of actually making an impression, or depression, upon the substance with which the higher mind is connected. They are the link between thought and action. Symbolism is connected with sigils, signatures, characters, types, in their root-meanings, with all the nomenclature connected with the im­pression of ideas on substance.
Before a man is capable of causing his subtle / Pagee 188 / substance to go through all these transformations, * or metamorphoses, at which we have hinted, before these' initiations '-beginnings or startings-can really take place in the root­matter of his vehicles, it is possible for the transformations actually to take place in symbol in his higher mind of ideation. And this is a very desirable thing. To accomplish it in body is doubtless possible for a few only; but to accomplish it in mind is possible for many more. It is not dangerous, and it is a great developer of mental capacity.
It is a method of contemplation. The symbol­learner should strive to get the mind quite still; to get the idea of the mind being as it were a sea of subtle substance. He must not think discursively; must not space out separatE.? symbols and look at them one after the other; but try to 'feel' the mind-substance being moulded.

Page 189

If, for instance, he think of 'potter' and , clay,' he should try to imagine the substance of the mind being moulded from one to the other continuously backwards and forwards, and watch them grow within himself. When practising symbols we should never' objectivise' or project; we should rather' feel' them grow within, and then an occasional idea may flash through.
It is, however, not desirable to pay too much attention to these ideas, for noticing them immediately transfers the consciousness to another' plane' of mind; for though this practice is a mental one it is not in itself a , science.' It is better to notice the ideas that flash forth just sufficiently to record them on the memory-plate, so that they can be used later when the tranquillity of mind that is the essential condition of the practice, has been left.
The world-body, or great surround, or essence­envelope, of every man may be thought of as, so to speak, the L.C. M., or rather G.C.M., of all symbols. It is a useful practice to play with spheres and circles and conic sections, and so try to get ideas along these lines. It is quite credible that it is possible to resolve every symbol into an 'attitude,' so to say, or 'action,' or rather' activity,' of this world-body, and / Page 190 / so connect and link up all symbols by means of this world-soul, which is soul and body also.
This world-body may be said to be our way out of manhood into the cosmos; and so also is the art of symbolism the way out of men's language into the language of the gods. Root­symbols may be regarded as fundamental lines and curves which carry with them certain powers and certain meanings, and these lines and curves are to be found in every science and art of men. They are, from this standpoint, the roots from which all sciences and arts grow, the foundations on which they are built, the gates forth to greater worlds.
It is not, however, to be supposed that such symbolism is the end of the matter; by no means. It is introductory to the linking of Mind on to this world-body. Symbols are, so to say, snapshots of the self-motivity of this world-body; they teach concerning its breath­ing, concerning the pulsing of its heart.
And even as we can get from art to science or gnosis by means of symbols, so can we get from mind to mind and from Person to Person, - not personality, but the Higher Person or Mind.
But this world-body does not mean a mass of some vast size. This world-body has no definite size; it breathes and is a different size for every mode of breath. It is a node, rather. It is an / Page 191 / ' atom' ordered according to the greater cosmos; and in the greater cosmos the mystics say all things are the same size, or all things are any size, or, again, there is no such thing as size. It does not count in the greater consciousness, any more than we think of the' size' of our breath; though from another point of view, mystically considered, the objective worlds of size are in the breath of the Gods; they breathe and the worlds act, but the Gods do not consider their size.
It might thus be said that every man's world­body is the same size. They are all exactly alike; each is an 'atom,' each is a scale. It is our Great Person or Higher Self that decides what key the scale is in. This means that our Divine Word relates our group of 'letters,' or ' sounds,' or 'planets,' on to something further, and gives them a peculiar meaning of their own. Yet every world-body consists of the same letters, the same groups of sounds, otherwise the Holy Confraternity would be an impossibility.
All this is intimately connected with the mystery of Spirit or Divine Breath; so that when a man's mind is capable of being' fired' with Spirit, it can immediately mould and form
his substance into symbols. It is this power of continually forming man's substance into symbols which brings with it the power of understanding, / Page 192 / for symbols may be said to be the link between substance and Spirit.
It should be noted in this connection, that this language of symbols does not teach us about reincarnation; it is not on that side of things, and this interpretation cannot be forced upon it. Reincarnation is connected with the mind of man, and can be talked about in words; symbols depict the activities of Life in the man's world-body, and are not concerned with death, or form in activity, and the experiences of little persons.
Symbols have rather to do with that which is aeonian, or age-long. A true symbol must be of world-wide experience and age-long ex­perience; it must not be local or temporary.
Thus the only way to control the proteus of symbolism is by becoming him, and so keeping pace with every change, transformation, or metamorphosis; and if one is not as yet strong enough to grip the heart of the matter, at any rate it is something to know the futility of trying to get a true hold by grasping at this or that fleeting appearance.

Page 188. Notes. * The earliest redactor of the Naassene Document writes: "And the Chaldreans say that Soul is very difficult to discover and hard to understand; for it never remains of the same appearance, or form, or in the same state, so that one can describe it by a general type, or comprehend it by an essential quality." On this the Church Father Hippolytus comments, referring to the N aassenes, or Disciples of the Serpent of Wisdom: "These variegated metamorphoses they have laid down in the Gospel super­scribed 'According to the Egyptians.''' (See Thrice­greatest Hermes, i. 150.)

 

 

4
SIGN
49
22
4
3
AND
19
10
1
6
SYMBOL
86
23
5
13
First Total
154
55
10
1+3
Add to Reduce
1+5+4
5+5
1+0
4
Second Total
10
10
1
-
Reduce to Deduce
1+0
1+0
-
4
Essence of Number
1
1
1

 

 

S
=
1
4
SIGN
49
22
4
S
=
1
6
SYMBOL
86
23
5
``-
-
2
10
-
135
45
9
-
-
-
1+0
-
1+3+5
4+5
-
-
-
2
1
-
9
9
9

 

 

-
10
S
I
G
N
-
S
Y
M
B
O
L
-
-
-
-
-
-
-
-
-
-
-
-
1
9
-
5
-
1
-
-
-
6
-
+
=
22
2+2
=
4
=
4
=
4
-
-
19
9
-
14
-
19
-
-
-
15
-
+
=
76
7+6
=
13
1+3
4
=
4
-
10
S
I
G
N
-
S
Y
M
B
O
L
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
7
4
2
-
3
+
=
23
2+3
=
5
=
5
=
5
-
-
-
-
7
-
-
-
25
13
2
-
12
+
=
59
5+9
=
14
1+4
5
=
5
-
10
S
I
G
N
-
S
Y
M
B
O
L
-
-
-
-
-
-
-
-
-
-
-
-
19
9
7
14
-
19
25
13
2
15
12
+
=
135
1+3+5
=
9
=
9
=
9
-
-
1
9
7
5
-
1
7
4
2
6
3
+
=
45
4+5
=
9
=
9
=
9
-
10
S
I
G
N
-
S
Y
M
B
O
L
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
-
-
-
-
-
1
occurs
x
2
=
2
=
2
-
-
-
-
-
-
-
-
-
-
2
-
-
-
-
2
occurs
x
1
=
2
=
2
-
-
-
-
-
-
-
-
-
-
-
-
3
-
-
3
occurs
x
1
=
3
=
3
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
-
-
5
-
-
-
-
-
-
-
-
-
5
occurs
x
1
=
5
=
5
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
6
occurs
x
1
=
6
=
6
-
-
-
-
7
-
-
-
7
-
-
-
-
-
-
7
occurs
x
2
=
14
1+4
5
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
EIGHT
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
-
9
occurs
x
1
=
9
=
9
8
10
S
I
G
N
-
S
Y
M
B
O
L
-
-
37
-
-
10
-
45
-
36
-
1+0
-
9
-
-
-
-
-
-
-
-
-
-
-
3+7
-
-
1+0
-
4+5
-
3+6
8
1
S
I
G
N
-
S
Y
M
B
O
L
-
-
9
-
-
1
-
9
-
9
-
-
1
9
7
5
-
1
7
4
2
6
3
-
-
-
-
-
-
-
-
-
-
8
1
S
I
G
N
-
S
Y
M
B
O
L
-
-
9
-
-
1
-
9
-
9

 

 

10
S
I
G
N
-
S
Y
M
B
O
L
-
-
-
-
-
-
-
-
-
-
-
1
9
-
5
-
1
-
-
-
6
-
+
=
22
2+2
=
4
=
4
=
4
-
19
9
-
14
-
19
-
-
-
15
-
+
=
76
7+6
=
13
1+3
4
=
4
10
S
I
G
N
-
S
Y
M
B
O
L
-
-
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
7
4
2
-
3
+
=
23
2+3
=
5
=
5
=
5
-
-
-
7
-
-
-
25
13
2
-
12
+
=
59
5+9
=
14
1+4
5
=
5
10
S
I
G
N
-
S
Y
M
B
O
L
-
-
-
-
-
-
-
-
-
-
-
19
9
7
14
-
19
25
13
2
15
12
+
=
135
1+3+5
=
9
=
9
=
9
-
1
9
7
5
-
1
7
4
2
6
3
+
=
45
4+5
=
9
=
9
=
9
10
S
I
G
N
-
S
Y
M
B
O
L
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
-
-
-
-
-
1
occurs
x
2
=
2
=
2
-
-
-
-
-
-
-
-
-
2
-
-
-
-
2
occurs
x
1
=
2
=
2
-
-
-
-
-
-
-
-
-
-
-
3
-
-
3
occurs
x
1
=
3
=
3
-
-
-
-
-
-
-
-
4
-
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
-
5
-
-
-
-
-
-
-
-
-
5
occurs
x
1
=
5
=
5
-
-
-
-
-
-
-
-
-
-
6
-
-
-
6
occurs
x
1
=
6
=
6
-
-
-
7
-
-
-
7
-
-
-
-
-
-
7
occurs
x
2
=
14
1+4
5
-
-
9
-
-
-
-
-
-
-
-
-
-
-
9
occurs
x
1
=
9
=
9
10
S
I
G
N
-
S
Y
M
B
O
L
-
-
37
-
-
10
-
45
-
36
1+0
-
9
-
-
-
-
-
-
-
-
-
-
-
3+7
-
-
1+0
-
4+5
-
3+6
1
S
I
G
N
-
S
Y
M
B
O
L
-
-
9
-
-
1
-
9
-
9
-
1
9
7
5
-
1
7
4
2
6
3
-
-
-
-
-
-
-
-
-
-
1
S
I
G
N
-
S
Y
M
B
O
L
-
-
9
-
-
1
-
9
-
9

 

 

--
-
-
-
-
FORM IN FORM
--
-
-
F
=
6
-
4
FORM
52
25
7
I
=
9
-
2
IN
23
14
5
F
=
6
-
4
FORM
52
25
7
-
-
21
-
10
FORM IN FORM
127
64
19
-
-
2+1
-
1+0
-
1+2+7
6+4
1+9
-
-
3
-
1
FORM IN FORM
10
10
10
-
-
--
-
-
-
1+0
1+0
1+0
-
-
3
-
1
FORM IN FORM
1
1
1

 

 

THE

HORUS OF HOURS

 

H
=
8
-
5
HORUS
81
36
9
-
-
-
-
4
ZION
64
28
1

 

 

H
=
8
-
-
HORIZON
--
-
-
-
-
-
-
2
HO
23
14
5
-
-
-
-
1
R
18
9
9
-
-
-
-
1
I
9
9
9
-
-
-
-
3
ZON
55
19
1
H
=
8
-
7
HORIZON
105
51
24
-
-
-
-
-
-
1+0+5
5+1
1+9
H
=
8
-
7
HORIZON
6
6
6

 

 

H
=
8
-
-
HORIZON
--
-
-
-
-
-
-
2
HO
23
14
5
-
-
-
-
1
R
18
9
9
-
-
-
-
4
ZION
64
28
1
H
=
8
-
7
HORIZON
105
51
24
-
-
-
-
-
-
1+0+5
5+1
1+9
H
=
8
-
7
HORIZON
6
6
6

 

 

 

H
=
8
-
7
HORIZON
105
51
6
Z
=
8
-
4
ZION
64
28
1

 

 

 

H
=
8
-
3
HOR
41
23
5
I
=
9
-
4
IZON
64
28
1
Z
=
8
-
4
ZION
64
28
1
H
=
8
-
7
HORIZON
105
51
6

 

 

 

Zion From Wikipedia, the free encyclopedia
For other uses, see Zion (disambiguation).

Zion (Hebrew: ?????) (also transliterated Sion, Tzion or Tsion) is a place name often used as a synonym for Jerusalem.[1][2] The word is first found in Samuel II, 5:7 dating to c.630–540 BCE according to modern scholarship. It commonly referred to a specific mountain near Jerusalem (Mount Zion), on which stood a Jebusite fortress of the same name that was conquered by David and was named the City of David. The term Tzion came to designate the area of Jerusalem where the fortress stood, and later became a metonym for Solomon's Temple in Jerusalem, the city of Jerusalem and generally, the World to Come.

In Kabbalah the more esoteric reference is made to Tzion[3] being the spiritual point from which reality emerges, located in the Holy of Holies of the First, Second and Third Temple.

Contents
1 Etymology 1.1 Orthography
2 Biblical usage 2.1 The Daughter of Tzion
3 Arab and Islamic tradition
4 Zionism
5 Anti-slavery symbolism
6 Usage by the Rastafari movement
7 Latter Day Saint movement
8 In popular culture
9 Mount Zion today
10 See also
11 References
12 Further reading

[edit] Etymology

The etymology of the word Zion (?iyôn) is uncertain.[1][2][4] Mentioned in the Bible in the Book of Samuel (2 Samuel 5:7) as the name of the Jebusite fortress conquered by King David, its origin likely predates the Israelites.[1][2] If Semitic, it may be derived from the Hebrew root ''?iyyôn ("castle") or the Hebrew ?iyya ("dry land," Jeremiah 51:43). A non-Semitic relationship to the Hurrian word šeya ("river" or "brook") has also been suggested.[4]

[edit] Orthography

The form Tzion (Hebrew: ?????; Tiberian vocalization: ?iyyôn) appears 108 times in the Tanakh (Hebrew Bible), and once as HaTzion.[5] It is spelled with a Tzadi and not Zayin.[6] The commonly used form is based on German orthography,[7] where z is always pronounced [t?s] (e.g. "zog" [t?so?k]), hence "Tsion" in German literature.[clarification needed] A tz would only be used if the preceding vowel is short, and hence use of Zion in 19th century German Biblical criticism. This orthography was adopted because in German the correct transliteration can only be rendered from the one instance of HaTzion in Kings II 23:17, where the a vowel is followed by a double consonant tz.

[edit] Biblical usage

Some examples from the book of Psalms, which have been frequently recited and memorized by Jews for centuries, state:
"By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Tzion." (Psalms 137:1)
"For there they that carried us away captive required of us a song; and they that wasted us required of us mirth, saying, Sing us one of the songs of Tzion. How shall we sing the Lord's song in a strange land? If I forget thee, O Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy. Remember, O Lord, the children of Edom in the day of Jerusalem; who said, Raze it, raze it, even to the foundation thereof; O daughter of Babylon, that art to be destroyed; happy shall he be, that repayeth thee as thou hast served us." (Psalms 137:3-8, italics for words not in the original Hebrew)
"The Lord doth build up Jerusalem: he gathereth together the outcast of Israel. Praise the Lord, O Jerusalem; praise thy God, O Tzion." (Psalms 147:2,12)

[edit] The Daughter of Tzion

Mentioned 26 times in the Tanakh, the Biblical phrase "Daughter of Tzion" (Hebrew "bat Tzion") is considered by some[who?] to be referencing a small hill in Jerusalem (whether Mount Moriah, the Temple Mount, or another hill), with the location of the actual tall mountain (as described in the Psalms) remaining mysterious. Another cryptic verse, Zechariah 4:7, seems to refer to this hill, but is also ambiguous, depending on the punctuation. In Hebrew it reads "Mi attah Har-haGadol lifnei Zerubbabel l'mishor..."; the plain text has no punctuation, but the Masoretic Text puts a pause following Har-haGadol, to mean "Who are you, great mountain? Before Zerubbabel, [you will become just] a plain..." However, if the pause is placed following Zerubbabel, it would mean instead "What are you, "great mountain" before Zerubbabel? [You are just] a plain..." Since this hill is where Zerubbabel built the Second Temple, it appears to be a reference to the "Daughter of Zion" (the hill), as distinct from Tzion (the mountain).

However, "Daughter of Zion", and a variety of other names like "Daughter of Jerusalem", might also be interpreted as referring to Jerusalem and the Jewish people personified, instead of a geographical feature.[8]

In the New Testament the Daughter of Zion is the bride of Christ, also known as the Church, according to the writer of the book of Hebrews (see Heb 12:22). In this sense the lower hill with the temple mount is of course the Daughter of Zion as a geographical or 'earthly' manifestation of spiritual reality, as well as the lively and alive place of the human congregation.

Naming the holy city "daughter Zion" was a common practice in the Hebrew language. Not only Jerusalem was called this way, but also Babylon, Tyre and Tarshish were referred to as "daughter".[9]

[edit] Arab and Islamic tradition

Sahyun (Arabic: ??????, ?ahyun or ?ihyun) is the word for Zion in Arabic and Syriac.[10][11] Drawing on biblical tradition, it is one of the names accorded to Jerusalem in Arabic and Islamic tradition.[11][12] A valley called Wâdi Sahyûn (wadi being the Arabic for "valley") seemingly preserves the name and is located approximately one and three-quarter miles from the Old City of Jerusalem's Jaffa Gate.[10]

The Kaaba in Mecca was also called Sahyun or Zion by Muhammed, the prophet of Islam.[12] Islamic scholarship sees many passages of the Bible that refer to the desert or eschatological Zion as references to the holy site of Mecca.[13] For example, the reference to the "precious cornerstone" of the new Jerusalem in the Book of Isaiah 28:16 is identified in Islamic scholarship as the cornerstone of the Kaaba.[13] This interpretation is said by Ibn Qayyim al-Jawziyah (1292–1350) to have come from the People of the Book, though earlier Christian scholarship identifies the cornerstone with Jesus.[13]

[edit] Zionism

A World War I recruitment poster. The Daughter of Zion (representing the Hebrew people): "Your Old New Land must have you! Join the Jewish regiment".
Main articles: Zionism, Types of Zionism, Religious Zionism, Post-Zionism, and Neo-Zionism

The term "Zionism" coined by Austrian Nathan Birnbaum, was derived from the German rendering of Tzion in his journal Selbstemanzipation (Self Emancipation) in 1890.[14] Zionism as a political movement started in 1897 and supported a 'national home', and later a state, for the Jewish people in Palestine. The Zionist movement declared the re-establishment of its State of Israel in 1948, following the United Nations Partition Plan for Palestine. Since then and with varying ideologies, Zionists have focused on developing and protecting this state.

While Zionism is based in part upon Torah mitzvot linking the Jewish people to the Biblical land of Israel, the modern movement is largely secular. Indeed, until 1967 the Tzion of the Tanakh (the Old City of Jerusalem) was not even within the boundaries of Israel (although Mount Zion itself, was).

In 2005, Ralph Uwazuruike from Nigeria pushed for the creation of the already disputed state of Biafra for the Igbo people. He approached the Israeli government to support this movement on the basis that Israel is the long lost home of the Igbos.

[edit] Anti-slavery symbolism

The Jewish longing for Zion, starting with the deportation and enslavement of Jews during the Babylonian captivity, was adopted as a metaphor by Christian Black slaves in the United States, and after the Civil War by blacks who were still oppressed. Thus, Zion symbolizes a longing by wandering peoples for a safe homeland. This could be an actual place such as Ethiopia for Rastafarians or Israel for some of the Igbos in Nigeria for example. For others, it has taken on a more spiritual meaning—a safe spiritual homeland, like in heaven, or a kind of peace of mind in one's present life.

[edit] Usage by the Rastafari movement
“ I say fly away home to Zion, fly away home...One bright morning when my work is over, man will fly away home... ”

—Rastaman Chant , Bob Marley

In the Rastafari movement, "Zion" stands for a utopian place of unity, peace and freedom, as opposed to "Babylon", the oppressing and exploiting system of the western world and a place of evil.

For Rastafarians, Zion is to be found in Africa, and more specifically in Ethiopia, where the term is also in use. Some Rastas believe themselves to represent the real Children of Israel in modern times, and their goal is to repatriate to Africa, or to Zion. Rasta reggae is peppered with references to Zion; among the best-known examples are the Bob Marley songs "Zion Train", "Iron Lion Zion", the Bunny Wailer song "Rastaman" ("The Rasta come from Zion, Rastaman a Lion!"), The Melodians song "Rivers of Babylon" (based on Psalm 137:1,3,4), the Bad Brains song "Leaving Babylon", the Damian Marley song featuring Nas "Road to Zion," The Abyssinians' "Forward Unto Zion" and Kiddus I's "Graduation In Zion," which is featured in the 1977 cult roots rock reggae film Rockers. Reggae groups such as Steel Pulse and Cocoa Tea also have many references to Zion in their various songs. In recent years, such references have also crossed over into pop and rock music thanks to artists like MindZion, O.A.R. "To Zion Goes I", Sublime, Lauryn Hill, Boney M. ("Rivers of Babylon"), Black Uhuru "Leaving to Zion", Fluid Minds "Zion", Dreadzone with the reggae-tinged track "Zion Youth.", P.O.D. with song "Set Your Eyes to Zion" (but P.O.D. with a Christian viewpoint: Zion referring to the spiritual kingdom of God), Trevor Hall with song "To Zion", and Australian roots reggae outfit Vindan and The Zion Band, also Alcyon Massive (a reggae/psychedelic band in Southern Oregon) wrote a song titled "Zion". The rock band Rush also reference Zion/Babylon duality in the song "Digital Man" with the following lyrics: "He'd love to spend the night in Zion. He's been a long while in Babylon".

[edit] Latter Day Saint movement

Main article: City of Zion (Mormonism)

A similar metaphoric transformation of the term "Zion" occurs in the modern Latter Day Saint movement, originating in the United States in the 1830s. In this interpretation, Zion refers to a specific location to which members of the millennial church are to be gathered together to live. During that time the ancient city of Enoch, also named Zion, that was taken to Heaven will return to the Earth. A Temple is to be built unto the Lord for a sacred work to be performed and for the Lord Jesus Christ to reign when he returns at the Second Coming. Until the gathering of Israel (Gentile and Jew who have accepted Jesus as their savior), when the second coming of Jesus Christ.[clarification needed]

Latter Day Saints also believe Zion to be their location congregations where they gather weekly to renew vows and covenants made to God the Father and to the Son of God.

[edit] In popular culture

Zion is referenced in several media and entertainment groups. For example in music the band with the name Mind Zion also there are song titles such as "To Zion", a song by Lauryn Hill, "Road to Zion", by Damian Marley, "Iron Lion Zion" by Bob Marley, or the "Zion (David Bowie song)". It is referenced in the song "Pancake" by Tori Amos from her concept album "Scarlet's Walk". In film, Zion is a fictional human-controlled underground city in The Matrix (franchise). In literature, Zion is a space station in the 1984 cyberpunk novel Neuromancer. In the gaming culture, Fallout: New Vegas features a downloadable content titled "Honest Hearts" where the player travels to a place known as "Zion". The first two verses of Psalm 137, which mention Zion, were used for a musical setting in a round by English composer, Philip Hayes. Don McLean covered the song as 'Babylon', which was the final track on his 1971 album, American Pie.

In February 2011 the Iranian government issued a formal complaint, saying that Britain's 2012 Olympics logo spelled the word "Zion". They initially threatened to boycott the event if the "offensive" logo was not replaced.

[edit] Mount Zion today

Dormition Church, situated on the modern "Mount Zion"
Today, Mount Zion refers to a hill south of the Old City's Armenian Quarter, not to the Temple Mount. This apparent misidentification dates from the Middle Ages, when Christian pilgrims mistook the relatively large, flat summit (the highest point in ancient Jerusalem) for the original site of the Jewish Temple. The Dormition Church (right) is located upon the hill currently called Mount Zion.

[edit] See also
Book of Micah
New Jerusalem

[edit] References

1.^ a b c Tremper Longman, Peter Enns (2008). Tremper Longman, Peter Enns. ed. Dictionary of the Old Testament: wisdom, poetry & writings, Volume 3 (Illustrated ed.). InterVarsity Press. p. 936. ISBN 0-8308-1783-2, 9780830817832.
2.^ a b c Terry R. Briley (2000). Isaiah, Volume 1 - The College Press NIV commentary: Old Testament series. College Press. p. 49. ISBN 0-89900-890-9, 9780899008905.
3.^ http://www.shemayisrael.co.il/parsha/dimension/archives/devarim.htm
4.^ a b Geoffrey W. Bromiley (1982). Geoffrey W. Bromiley. ed. International Standard Bible Encyclopedia: E-J Volume 2 (Revised ed.). Wm. B. Eerdmans Publishing. p. 1006. ISBN 0-8028-3782-4, 9780802837820.
5.^ The Responsa Project: Version 13, Bar Ilan University, 2005
6.^ Kline, D.E., A Comprehensive Etymological Dictionary of the Hebrew Language for readers of English, Carta Jerusalem, The University of Haifa, 1987, pp.XII-XIII
7.^ Joseph Dixon, A general introduction to the Sacred Scriptures: in a series of dissertations, critical hermeneutical and historical, J. Murphy, 1853, p.132
8.^ Jaap Dekker, Zion's rock-solid foundations: an exegetical study of the Zion text in Isaiah 28:16, BRILL, 2007, pp.269-270
9.^ Elaine R. Follis, Anchor Bible Dictionary
10.^ a b Palestine Exploration Fund (1977). Palestine exploration quarterly. Published at the Fund's Office. p. 21.
11.^ a b Moshe Gil (1997). A history of Palestine, 634-1099. Cambridge University Press. p. 114. ISBN 0-521-59984-9, 9780521599849.
12.^ a b Richard A. Freund (2009). Digging Through the Bible: Modern Archaeology and the Ancient Bible (Reprint ed.). Rowman & Littlefield. p. 141. ISBN 0-7425-4645-4, 9780742546455.
13.^ a b c Brannon M. Wheeler (2002). Moses in the Quran and Islamic exegesis (Illustrated, reprint ed.). Routledge. pp. 89–92. ISBN 0-7007-1603-3, 9780700716036.
14.^ De Lange, Nicholas, An Introduction to Judaism, Cambridge University Press (2000), p. 30. ISBN 0-521-46624-5.
Ludlow, D. H. (Ed.). (1992) Vol 4. Encyclopedia of Mormonism. New York: Macmillian Publishing Company.
McConkie, B.R. (1966).Mormon Doctrine. (2nd ed). Utah: Bookcraft.
(Online) Available http://www.lds.org.
Steven Zarlengo: Daughter of Zion: Jerusalem's Past, Present, and Future. (Dallas: Joseph Publishing, 2007).

[edit] Further reading
Batto, Bernard F.; Roberts, Kathryn L. (2004). David and Zion: Biblical Studies in Honor of J.J.M. Roberts Eisenbrauns, USA. ISBN 1-57506-092-2.

 

 

Strong's Greek: 4622. S??? (Sión) -- Zion, a mountain of Jer. or the ...

concordances.org/greek/4622.htm

Zion. Of Hebrew origin (Tsiyown); Sion (i.e. Tsijon), a hill of Jerusalem; figuratively, the Church (militant or triumphant) -- Sion. see HEBREW Tsiyown ...

 

 

S
=
1
-
4
SION
57
30
3
Z
=
8
-
4
ZION
64
28
1

 

 

HOLY BIBLE

Scofield References

GENESIS

C 17 V 23

Page 27

AND ABRAHAM WAS NINETY YEARS OLD AND NINE

WHEN HE WAS CIRCUMCISED IN THE FLESH OF HIS FORESKIN

 

 

-
ABRAM
-
-
-
-
ABRAHAM
-
-
-
-
AH
-
-
-
-
A
1
1
1
-
H
8
8
8
2
AH
9
9
9
-
ABRAHAM
-
-
-
-
-
-
-
-
-
-
-
-
-
-
ABRAHAM
-
-
-
2
AB
3
3
3
1
R
18
9
9
2
AH
9
9
9
2
AM
14
5
5
ABRAHAM
-
-
-
-
-
-
-
-
-
-
7
ABRAHAM
44
26
8
5
ABRAM
35
17
8
12
-
79
43
16
1+2
-
7+9
4+3
1+6
3
-
7
7
7
-
-
-
-
-
-
-
-
-
-

 

 

7
ABRAHAM
44
26
8
2
AB
3
3
3
1
R
18
9
9
2
AH
9
9
9
2
AM
14
5
5
7
ABRAHAM
79
43
16
1+2
-
7+9
4+3
1+6
7
ABRAHAM
7
7
7
-
-
-
-
-
7
ABRAHAM
-
-
-

 

 

A BRAHAM A BRAHMAN

IS

?

 

 

7
ABRAHAM
-
-
-
1
A
1
1
1
6
BRAHMA
43
25
7
7
ABRAHAM
44
26
8
1+2
-
4+4
2+6
-
7
ABRAHAM
8
8
8
-
-
-
-
-
7
ABRAHAM
8
8
8

 

 

◄ Genesis 17 ►

King James Bible

Abram Named Abraham

1And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect.

2And I will make my covenant between me and thee, and will multiply thee exceedingly.

3And Abram fell on his face: and God talked with him, saying,

4As for me, behold, my covenant is with thee, and thou shalt be a father of many nations.

5Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee.

6And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. 7And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee. 8And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God.

The Covenant of Circumcision

(Leviticus 12:1-8; Joshua 5:1-9; Acts 15:1-4)

9 And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations.

10 This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised.

11 And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you.

12 And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed.

13 He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. 14 And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant.

15 And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.

16 And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her.

17 Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear? 18And Abraham said unto God, O that Ishmael might live before thee! 19And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. 20And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. 21But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. 22And he left off talking with him, and God went up from Abraham.

23And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham's house; and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him. 24 And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin. 25And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin. 26In the selfsame day was Abraham circumcised, and Ishmael his son. 27And all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him.

 

 

4 And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin

"And Abraham was ninety years old and nine"

 

17Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear?

"and shall Sarah, that is ninety years old, bear?"

.

25 And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin.

"And Ishmael his son was thirteen years old"

 

11
CIRCUMCISED
-
-
-
-
C
3
3
3
-
I+R
27
18
9
-
C
3
3
3
-
U
21
3
3
-
M
13
4
4
-
C
3
3
3
-
D+I+E+S
37
19
1
11
CIRCUMCISED
98
44
17
1+1
-
9+8
4+4
1+7
2
CIRCUMCISED
17
8
8
-
-
1+7
-
-
2
CIRCUMCISED
8
8
8

 

 

C
=
3
-
11
CIRCUMCISED
-
-
-
-
-
-
3
-
C
3
3
3
-
-
-
-
-
I
9
9
9
-
-
-
-
-
R
18
9
9
-
-
-
3
-
C
3
3
3
-
-
-
3
-
U
21
3
3
-
-
-
-
-
M
13
4
4
-
-
-
3
-
C
3
3
3
-
-
-
-
-
I
9
9
9
-
-
-
-
-
S
19
10
1
-
-
-
-
-
E
5
5
5
-
-
-
-
-
D
4
4
4
C
=
3
-
11
CIRCUMCISED
98
44
17
-
-
-
1+1
-
9+8
4+4
1+7
C
=
3
-
2
CIRCUMCISED
17
8
8
-
-
-
-
1+7
-
-
C
=
3
-
2
CIRCUMCISED
8
8
8

 

 

FORESKIN FORCE KIN KIN FORCE FORESKIN

 

 

-
FORESKIN
-
-
-
-
F+O
21
12
3
-
R
18
9
9
-
ESK
35
17
8
-
I
9
9
9
-
N
14
5
5
8
FORESKIN
97
52
34
-
-
9+7
5+2
3+4
-
-
16
7
7
-
-
1+6
-
-
3
FORESKIN
7
7
7

 

 

-
FORCE KIN
-
-
-
-
F+O
21
12
3
-
R
18
9
9
-
CEK
19
10
1
-
I
9
9
9
-
N
14
5
5
8
FORCE KIN
81
45
27
-
-
8+1
4+5
2+7
8
FORCE KIN
9
9
9

 

 

-
FORESKIN
-
-
-
-
F+O
21
12
3
-
R
18
9
9
-
ESK
35
17
8
-
I
9
9
9
-
N
14
5
5
8
FORESKIN
97
52
34
-
-
9+7
5+2
3+4
-
-
16
7
7
-
-
1+6
-
-
8
FORESKIN
7
7
7
-
-
-
-
-
-
-
-
-
-
-
FORCE KIN
-
-
-
-
FORCE
47
29
2
-
KIN
34
16
7
-
KIN
34
16
7
-
FORCE
47
29
2
8
FORCE KIN
-
-
-
-
-
-
-
-
-
-
-
-
-
-
FORCES KIN
-
-
-
-
FORCES
66
30
3
-
KIN
34
16
7
-
KIN
34
16
7
-
FORCES
47
29
3
8
FORCES KIN
-
-
-
-
-
-
-
-
-
-
-
-
-
8
FORESKIN
97
16
7
8
FORCE KIN
81
45
9
9
FORCES KIN
100
46
1
-
-
-
-
-
-
-
-
-
-
8
FORESKIN
97
16
7
8
FOR OUR KIN
127
55
1
-
-
-
-
-
-
-
-
-
-
8
FORCE KIN
81
45
9
8
KIN FORCE
81
45
9
9
FORCES KIN
100
46
1
9
KIN FORCES
100
46
1

 

 

HOLY BIBLE

Scofield References

GENESIS

C 17 V 23

Page 27

"AND ABRAHAM WAS NINETY YEARS OLD AND NINE

WHEN HE WAS CIRCUMCISED IN THE FLESH OF HIS FORESKIN"

FORESKIN FORCE KIN KIN FORCE FORESKIN

 

 

11
CIRCUMCISED
-
-
-
-
C
3
3
3
-
I+R
27
18
9
-
C
3
3
3
-
U
21
3
3
-
M
13
4
4
-
C
3
3
3
-
D+I+E+S
37
19
1
11
CIRCUMCISED
107
53
26
1+1
-
1+0+7
5+3
2+6
2
CIRCUMCISED
8
8
8
-
-
-
-
-
2
CIRCUMCISED
8
8
8

 

 

C
=
3
-
11
CIRCUMCISED
-
-
-
-
-
-
3
-
C
3
3
3
-
-
-
-
-
I
9
9
9
-
-
-
-
-
R
18
9
9
-
-
-
3
-
C
3
3
3
-
-
-
3
-
U
21
3
3
-
-
-
-
-
M
13
4
4
-
-
-
3
-
C
3
3
3
-
-
-
-
-
I
9
9
9
-
-
-
-
-
S
19
10
1
-
-
-
-
-
E
5
5
5
-
-
-
-
-
D
4
4
4
C
=
3
-
11
CIRCUMCISED
107
62
53
-
-
-
-
1+1
-
1+0+7
6+2
5+3
C
=
3
-
2
CIRCUMCISED
8
8
8
-
-
-
-
-
-
-
-
-
C
=
3
-
2
CIRCUMCISED
8
8
8

 

 

-
11
C
I
R
C
U
M
C
I
S
E
D
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
9
1
-
-
+
=
19
1+9
10
1+0
=
1
=
1
-
-
-
9
-
-
-
-
-
9
19
-
-
+
=
37
3+7
10
1+0
=
1
=
1
-
11
C
I
R
C
U
M
C
I
S
E
D
-
-
-
-
-
-
-
-
-
-
-
-
3
-
9
3
3
4
3
-
-
5
4
+
=
34
3+4
7
-
=
7
=
7
-
-
3
-
18
3
21
13
3
-
-
5
4
+
=
70
7+0
7
-
=
7
=
7
-
11
C
I
R
C
U
M
C
I
S
E
D
-
-
-
-
-
-
-
-
-
-
-
-
3
9
18
3
21
13
3
9
19
5
4
+
=
107
1+0+7
8
-
=
8
=
8
-
-
3
9
9
3
3
4
3
9
1
5
4
+
=
53
4+4
8
-
=
8
=
8
-
11
C
I
R
C
U
M
C
I
S
E
D
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
occurs
x
1
=
1
=
1
2
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
TWO
2
-
-
-
-
-
-
-
3
-
-
3
3
-
3
-
-
-
-
-
-
3
occurs
x
4
=
12
1+2
3
-
-
-
-
-
-
-
4
-
-
-
-
4
-
-
4
occurs
x
2
=
8
=
8
-
-
-
-
-
-
-
-
-
-
-
5
-
-
-
5
occurs
x
1
=
5
=
5
6
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
SIX
6
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
EIGHT
8
-
-
-
-
-
-
-
-
9
9
-
-
-
-
9
-
-
-
-
-
9
occurs
x
3
=
27
2+7
9
23
11
C
I
R
C
U
M
C
I
S
E
D
-
-
22
-
-
11
-
53
-
28
2+3
1+1
-
9
9
-
-
-
-
9
-
-
-
-
-
2+2
-
-
1+1
-
5+3
-
2+8
5
2
C
I
R
C
U
M
C
I
S
E
D
-
-
4
-
-
2
-
8
-
10
-
-
3
9
9
3
3
4
3
9
1
5
4
-
-
-
-
-
-
-
-
1+0
5
2
C
I
R
C
U
M
C
I
S
E
D
-
-
4
-
-
2
-
8
-
1

 

 

11
C
I
R
C
U
M
C
I
S
E
D
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
9
1
-
-
+
=
19
1+9
10
1+0
=
1
=
1
-
-
9
-
-
-
-
-
9
19
-
-
+
=
37
3+7
10
1+0
=
1
=
1
11
C
I
R
C
U
M
C
I
S
E
D
-
-
-
-
-
-
-
-
-
-
-
3
-
9
3
3
4
3
-
-
5
4
+
=
34
3+4
7
-
=
7
=
7
-
3
-
18
3
21
13
3
-
-
5
4
+
=
70
7+0
7
-
=
7
=
7
11
C
I
R
C
U
M
C
I
S
E
D
-
-
-
-
-
-
-
-
-
-
-
3
9
18
3
21
13
3
9
19
5
4
+
=
107
1+0+7
8
-
=
8
=
8
-
3
9
9
3
3
4
3
9
1
5
4
+
=
53
4+4
8
-
=
8
=
8
11
C
I
R
C
U
M
C
I
S
E
D
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
occurs
x
1
=
1
=
1
-
3
-
-
3
3
-
3
-
-
-
-
-
-
3
occurs
x
4
=
12
1+2
3
-
-
-
-
-
-
4
-
-
-
-
4
-
-
4
occurs
x
2
=
8
=
8
-
-
-
-
-
-
-
-
-
-
5
-
-
-
5
occurs
x
1
=
5
=
5
-
-
9
9
-
-
-
-
9
-
-
-
-
-
9
occurs
x
3
=
27
2+7
9
11
C
I
R
C
U
M
C
I
S
E
D
-
-
22
-
-
11
-
53
-
28
1+1
-
9
9
-
-
-
-
9
-
-
-
-
-
2+2
-
-
1+1
-
5+3
-
2+8
2
C
I
R
C
U
M
C
I
S
E
D
-
-
4
-
-
2
-
8
-
10
-
3
9
9
3
3
4
3
9
1
5
4
-
-
-
-
-
-
-
-
1+0
2
C
I
R
C
U
M
C
I
S
E
D
-
-
4
-
-
2
-
8
-
1

 

 

 

 

C
=
3
-
12
CIRCUMCISION
-
-
-
-
-
-
3
-
C
3
3
3
-
-
-
-
-
I
9
9
9
-
-
-
-
-
R
18
9
9
-
-
-
3
-
C
3
3
3
-
-
-
3
-
U
21
3
3
-
-
-
-
-
M
13
4
4
-
-
-
3
-
C
3
3
3
-
-
-
-
-
I
9
9
9
-
-
-
-
-
S
19
10
1
-
-
-
-
-
I
9
9
9
-
-
-
-
-
O
15
6
6
-
-
-
-
-
N
14
5
5
C
=
3
-
12
CIRCUMCISION
136
73
64
-
-
-
-
1+2
-
1+3+6
7+3
6+4
C
=
3
-
3
CIRCUMCISION
10
10
10
-
-
-
-
-
-
1+0
1+0
1+0
C
=
3
-
3
CIRCUMCISION
1
1
1

 

 

-
12
C
I
R
C
U
M
C
I
S
I
O
N
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
9
1
9
6
5
+
=
39
3+9
12
1+2
=
3
=
3
-
-
-
9
-
-
-
-
-
9
19
9
15
14
+
=
75
7+5
12
1+2
=
3
=
3
-
12
C
I
R
C
U
M
C
I
S
I
O
N
-
-
-
-
-
-
-
-
-
-
-
-
3
-
9
3
3
4
3
-
-
-
-
-
+
=
25
2+5
7
-
=
7
=
7
-
-
3
-
18
3
21
13
3
-
-
-
-
-
+
=
61
6+1
7
-
=
7
=
7
-
12
C
I
R
C
U
M
C
I
S
I
O
N
-
-
-
-
-
-
-
-
-
-
-
-
3
9
18
3
21
13
3
9
19
9
15
14
+
=
136
1+3+6
10
1+0
=
1
=
1
-
-
3
9
9
3
3
4
3
9
1
9
6
5
+
=
64
6+4
10
1+0
=
1
=
1
-
12
C
I
R
C
U
M
C
I
S
I
O
N
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
occurs
x
1
=
1
=
1
2
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
TWO
2
-
-
-
-
-
-
-
3
-
-
3
3
-
3
-
-
-
-
-
-
-
3
occurs
x
4
=
12
1+2
3
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
-
-
-
-
-
-
-
-
-
-
5
-
-
5
occurs
x
1
=
5
=
5
-
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
6
occurs
x
1
=
6
=
6
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
EIGHT
8
-
-
-
-
-
-
-
-
9
9
-
-
-
-
9
-
9
-
-
-
-
9
occurs
x
4
=
36
3+6
9
17
12
C
I
R
C
U
M
C
I
S
I
O
N
-
-
28
-
-
12
-
64
-
28
1+7
1+2
-
9
9
-
-
-
-
9
-
9
-
-
-
-
2+8
-
-
1+2
-
6+4
-
2+8
8
3
C
I
R
C
U
M
C
I
S
I
O
N
-
-
10
-
-
3
-
10
-
10
-
-
3
9
9
3
3
4
3
9
1
9
6
5
-
-
1+0
-
-
-
1+0
-
1+0
8
3
C
I
R
C
U
M
C
I
S
I
O
N
-
-
1
-
-
3
-
1
-
1

 

 

12
C
I
R
C
U
M
C
I
S
I
O
N
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
9
1
9
6
5
+
=
39
3+9
12
1+2
=
3
=
3
-
-
9
-
-
-
-
-
9
19
9
15
14
+
=
75
7+5
12
1+2
=
3
=
3
12
C
I
R
C
U
M
C
I
S
I
O
N
-
-
-
-
-
-
-
-
-
-
-
3
-
9
3
3
4
3
-
-
-
-
-
+
=
25
2+5
7
-
=
7
=
7
-
3
-
18
3
21
13
3
-
-
-
-
-
+
=
61
6+1
7
-
=
7
=
7
12
C
I
R
C
U
M
C
I
S
I
O
N
-
-
-
-
-
-
-
-
-
-
-
3
9
18
3
21
13
3
9
19
9
15
14
+
=
136
1+3+6
10
1+0
=
1
=
1
-
3
9
9
3
3
4
3
9
1
9
6
5
+
=
64
6+4
10
1+0
=
1
=
1
12
C
I
R
C
U
M
C
I
S
I
O
N
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
occurs
x
1
=
1
=
1
-
3
-
-
3
3
-
3
-
-
-
-
-
-
-
3
occurs
x
4
=
12
1+2
3
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
-
-
-
-
-
-
-
-
-
5
-
-
5
occurs
x
1
=
5
=
5
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
6
occurs
x
1
=
6
=
6
-
-
9
9
-
-
-
-
9
-
9
-
-
-
-
9
occurs
x
4
=
36
3+6
9
12
C
I
R
C
U
M
C
I
S
I
O
N
-
-
28
-
-
12
-
64
-
28
1+2
-
9
9
-
-
-
-
9
-
9
-
-
-
-
2+8
-
-
1+2
-
6+4
-
2+8
3
C
I
R
C
U
M
C
I
S
I
O
N
-
-
10
-
-
3
-
10
-
10
-
3
9
9
3
3
4
3
9
1
9
6
5
-
-
1+0
-
-
-
1+0
-
1+0
3
C
I
R
C
U
M
C
I
S
I
O
N
-
-
1
-
-
3
-
1
-
1

 

 

 

 

C
=
3
-
12
CIRCUMCISION
-
-
-
-
-
-
3
-
C
3
3
3
-
-
-
-
-
I
9
9
9
-
-
-
-
-
R
18
9
9
-
-
-
3
-
C
3
3
3
-
-
-
3
-
U
21
3
3
-
-
-
-
-
M
13
4
4
-
-
-
3
-
C
3
3
3
-
-
-
3
-
SION
57
30
3
C
=
3
-
12
CIRCUMCISION
136
64
37
-
-
-
-
1+2
-
1+3+6
6+4
3+7
C
=
3
-
3
CIRCUMCISION
10
10
10
-
-
-
-
-
-
1+0
1+0
1+0
C
=
3
-
3
CIRCUMCISION
1
1
1

 

 

C
=
3
-
12
CIRCUMCISION
-
-
-
-
-
-
-
-
3
-
C
3
3
3
-
3
-
-
-
-
-
I
9
9
9
-
-
-
-
-
-
-
R
18
9
9
-
-
-
-
-
3
-
C
3
3
3
-
3
-
-
-
3
-
U
21
3
3
-
3
-
-
-
-
-
M
13
4
4
-
-
-
-
-
3
-
C
3
3
3
-
3
-
-
-
-
-
SION
57
30
3
-
3
C
=
3
-
12
CIRCUMCISION
136
64
37
-
15
-
-
-
-
1+2
-
1+3+6
6+4
3+7
-
1+5
C
=
3
-
3
CIRCUMCISION
10
10
10
-
6
-
-
-
-
-
-
1+0
1+0
1+0
-
C
=
3
-
3
CIRCUMCISION
1
1
1
-
6

 

 

 

 

-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
C
=
3
-
12
CIRCUMCISION
136
64
1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
2
3
4
5
6
7
8
9
C
=
3
1
-
C
3
3
3
-
-
-
3
-
-
-
-
-
-
I
=
9
2
-
I
9
9
9
-
-
-
-
-
-
-
-
-
9
R
=
9
3
-
R
18
9
9
-
-
-
-
-
-
-
-
-
9
C
=
3
4
-
C
3
3
3
-
-
-
3
-
-
-
-
-
-
U
=
3
5
-
U
21
3
3
-
-
-
3
-
-
-
-
-
-
M
=
4
6
-
M
13
4
4
-
-
-
-
4
-
-
-
-
-
C
=
3
7
-
C
3
3
3
-
-
-
3
-
-
-
-
-
-
I
=
9
8
-
I
9
9
9
-
-
-
-
-
-
-
-
-
9
S
=
1
9
-
S
19
10
1
-
1
-
-
-
-
-
-
-
-
I
=
9
10
-
I
9
9
9
-
-
-
-
-
-
-
-
-
9
O
=
6
11
-
O
15
6
6
-
-
-
-
-
-
6
-
-
-
N
=
5
12
-
N
14
5
5
-
-
-
-
-
5
-
-
-
-
-
-
37
-
12
CIRCUMCISION
136
64
37
-
1
2
12
4
5
6
7
8
36
-
-
3+7
-
1+2
-
1+3+6
6+4
3+7
-
-
-
1+2
-
-
-
-
-
3+6
-
-
10
-
3
CIRCUMCISION
10
10
10
-
1
2
3
4
5
6
7
8
9
-
-
1+0
-
-
-
1+0
1+0
1+0
-
-
-
-
-
-
-
-
-
-
-
-
1
-
3
CIRCUMCISION
1
1
1
-
1
2
3
4
5
6
7
8
9

 

 

-
-
-
-
-
-
-
-
-
-
1
3
4
5
6
9
C
=
3
-
12
CIRCUMCISION
136
64
1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
3
4
5
6
9
C
=
3
1
-
C
3
3
3
-
-
3
-
-
-
-
I
=
9
2
-
I
9
9
9
-
-
-
-
-
-
9
R
=
9
3
-
R
18
9
9
-
-
-
-
-
-
9
C
=
3
4
-
C
3
3
3
-
-
3
-
-
-
-
U
=
3
5
-
U
21
3
3
-
-
3
-
-
-
-
M
=
4
6
-
M
13
4
4
-
-
-
4
-
-
-
C
=
3
7
-
C
3
3
3
-
-
3
-
-
-
-
I
=
9
8
-
I
9
9
9
-
-
-
-
-
-
9
S
=
1
9
-
S
19
10
1
-
1
-
-
-
-
-
I
=
9
10
-
I
9
9
9
-
-
-
-
-
-
9
O
=
6
11
-
O
15
6
6
-
-
-
-
-
6
-
N
=
5
12
-
N
14
5
5
-
-
-
-
5
-
-
-
-
37
-
12
CIRCUMCISION
136
64
37
-
1
12
4
5
6
36
-
-
3+7
-
1+2
-
1+3+6
6+4
3+7
-
-
1+2
-
-
-
3+6
-
-
10
-
3
CIRCUMCISION
10
10
10
-
1
3
4
5
6
9
-
-
1+0
-
-
-
1+0
1+0
1+0
-
-
-
-
-
-
-
-
-
1
-
3
CIRCUMCISION
1
1
1
-
1
3
4
5
6
9

 

 

 

 

CIRCUMCISION

CIRCUMSCRIBE INCISION CIRCUMSCRIBE

 

C
=
3
-
13
CIRCUMSCRIBED
-
-
-
-
-
-
3
-
C
3
3
3
-
-
-
-
-
I
9
9
9
-
-
-
-
-
R
18
9
9
-
-
-
3
-
C+U+M+S+C
59
14
5
-
-
-
-
-
R
18
9
9
-
-
-
-
-
I
9
9
9
-
-
-
-
-
B
2
2
2
-
-
-
-
-
E+D
9
9
9
C
=
3
12
13
CIRCUMSCRIBED
127
64
55
-
-
-
1+2
1+3
-
1+2+7
6+4
5+5
C
=
3
3
4
CIRCUMSCRIBED
10
10
10
-
-
-
-
-
-
1+0
1+0
1+0
C
=
3
3
4
CIRCUMSCRIBED
1
1
1

 

 

C
=
3
-
13
CIRCUMSCRIBED
-
-
-
-
-
-
3
-
C
3
3
3
-
-
-
-
-
I
9
9
9
-
-
-
-
-
R
18
9
9
-
-
-
3
-
C
3
3
3
-
-
-
3
-
U
21
3
3
-
-
-
-
-
M
13
4
4
-
-
-
-
-
S
19
10
1
-
-
-
3
-
C
3
3
3
-
-
-
-
-
R
18
9
9
-
-
-
-
-
I
9
9
9
-
-
-
-
-
B
2
2
2
-
-
-
-
-
E
5
5
5
-
-
-
-
-
D
4
4
4
C
=
3
12
13
CIRCUMSCRIBED
127
73
64
-
-
-
1+2
1+3
-
1+2+7
7+3
6+4
C
=
3
3
4
CIRCUMSCRIBED
10
10
10
-
-
-
1+0
1+0
1+0
C
=
3
3
4
CIRCUMSCRIBED
1
1
1

 

 

3
THE
33
15
6
13
CIRCUMFERENCE
123
69
6
2
OF
21
12
3
1
A
1
1
1
6
CIRCLE
50
32
5
25
First Total
228
129
21
2+5
Add to Reduce
2+2+8
1+2+9
2+1
7
Second Total
12
12
3
-
Reduce to Deduce
1+2
1+2
-
7
Essence of Number
12
3
3

 

 

13
CIRCUMFERENCE
-
-
-
-
C
3
3
3
-
I
9
9
9
-
R
18
9
9
-
C
3
3
3
-
U
21
3
3
-
M+F+E
24
15
6
-
R
18
9
9
-
E+N+C+E
18
9
9
13
CIRCUMFERENCE
123
69
51
1+3
-
1+2+3
6+9
5+1
4
CIRCUMFERENCE
6
15
6
-
-
-
1+5
-
4
CIRCUMFERENCE
6
6
6

 

 

-
13
C
I
R
C
U
M
F
E
R
E
N
C
E
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
5
-
-
+
=
14
1+4
5
-
=
5
=
5
-
-
-
9
-
-
-
-
-
-
-
-
14
-
-
+
=
23
2+3
5
-
=
5
=
5
-
13
C
I
R
C
U
M
F
E
R
E
N
C
E
-
-
-
-
-
-
-
-
-
-
-
-
3
-
9
3
3
4
6
5
9
5
-
3
5
+
=
55
5+5
10
1+0
=
1
=
1
-
-
3
-
18
3
21
13
6
5
18
5
-
3
5
+
=
100
1+0+0
1
-
=
1
=
1
-
13
C
I
R
C
U
M
F
E
R
E
N
C
E
-
-
-
-
-
-
-
-
-
-
-
-
3
9
18
3
21
13
6
5
18
5
14
3
5
+
=
123
1+2+3
6
-
=
6
=
6
-
-
3
9
9
3
3
4
6
5
9
5
5
3
5
+
=
69
6+9
15
1+5
=
6
=
6
-
13
C
I
R
C
U
M
F
E
R
E
N
C
E
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
ONE
1
-
-
-
-
-
2
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
TWO
2
-
-
-
-
-
-
-
3
-
-
3
3
-
-
-
-
-
-
3
-
-
-
3
occurs
x
4
=
12
1+2
3
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
-
-
-
-
-
-
5
-
5
5
-
5
-
-
5
occurs
x
4
=
20
2+0
2
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
6
occurs
x
1
=
6
=
6
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
EIGHT
8
-
-
-
-
-
-
-
-
9
9
-
-
-
-
-
9
-
-
-
-
-
-
9
occurs
x
3
=
27
2+7
9
18
13
C
I
R
C
U
M
F
E
R
E
N
C
E
-
-
27
-
-
13
-
69
-
24
1+8
1+3
-
9
9
-
-
-
-
-
9
-
-
-
-
-
-
2+7
-
-
1+3
-
6+9
-
2+4
9
4
C
I
R
C
U
M
F
E
R
E
N
C
E
-
-
9
-
-
4
-
15
-
6
-
-
3
9
9
3
3
4
6
5
9
5
5
3
5
-
-
-
-
-
-
1+5
-
-
9
4
C
I
R
C
U
M
F
E
R
E
N
C
E
-
-
9
-
-
4
-
6
-
6

 

 

13
C
I
R
C
U
M
F
E
R
E
N
C
E
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
5
-
-
+
=
14
1+4
5
-
=
5
=
5
-
-
9
-
-
-
-
-
-
-
-
14
-
-
+
=
23
2+3
5
-
=
5
=
5
13
C
I
R
C
U
M
F
E
R
E
N
C
E
-
-
-
-
-
-
-
-
-
-
-
3
-
9
3
3
4
6
5
9
5
-
3
5
+
=
55
5+5
10
1+0
=
1
=
1
-
3
-
18
3
21
13
6
5
18
5
-
3
5
+
=
100
1+0+0
1
-
=
1
=
1
13
C
I
R
C
U
M
F
E
R
E
N
C
E
-
-
-
-
-
-
-
-
-
-
-
3
9
18
3
21
13
6
5
18
5
14
3
5
+
=
123
1+2+3
6
-
=
6
=
6
-
3
9
9
3
3
4
6
5
9
5
5
3
5
+
=
69
6+9
15
1+5
=
6
=
6
13
C
I
R
C
U
M
F
E
R
E
N
C
E
-
-
-
-
-
-
-
-
-
-
-
3
-
-
3
3
-
-
-
-
-
-
3
-
-
-
3
occurs
x
4
=
12
1+2
3
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
-
-
-
-
-
5
-
5
5
-
5
-
-
5
occurs
x
4
=
20
2+0
2
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
6
occurs
x
1
=
6
=
6
-
-
9
9
-
-
-
-
-
9
-
-
-
-
-
-
9
occurs
x
3
=
27
2+7
9
13
C
I
R
C
U
M
F
E
R
E
N
C
E
-
-
27
-
-
13
-
69
-
24
1+3
-
9
9
-
-
-
-
-
9
-
-
-
-
-
-
2+7
-
-
1+3
-
6+9
-
2+4
4
C
I
R
C
U
M
F
E
R
E
N
C
E
-
-
9
-
-
4
-
15
-
6
-
3
9
9
3
3
4
6
5
9
5
5
3
5
-
-
-
-
-
-
1+5
-
-
4
C
I
R
C
U
M
F
E
R
E
N
C
E
-
-
9
-
-
4
-
6
-
6

 

 

13
CIRCUMFERENCE
123
69
6
2
OF
21
12
3
1
A
1
1
1
6
CIRCLE
50
32
5
22
First Total
195
114
15
2+2
Add to Reduce
1+9+5
1+1+4
1+5
4
Second Total
15
6
6
-
Reduce to Deduce
1+5
-
-
4
Essence of Number
6
6
6

 

 

-
22
C
I
R
C
U
M
F
E
R
E
N
C
E
-
O
F
-
A
-
C
I
R
C
L
E
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
5
-
-
-
6
-
-
-
-
-
9
-
-
-
-
+
=
29
2+9
11
1+1
=
2
=
2
-
-
-
9
-
-
-
-
-
-
-
-
14
-
-
-
15
-
-
-
-
-
9
-
-
-
-
+
=
47
4+7
11
1+1
=
2
=
2
-
22
C
I
R
C
U
M
F
E
R
E
N
C
E
-
O
F
-
A
-
C
I
R
C
L
E
-
-
-
-
-
-
-
-
-
-
-
-
3
-
9
3
3
4
6
5
9
5
-
3
5
-
-
6
-
1
-
3
-
9
3
3
5
+
=
85
8+5
13
1+3
=
4
=
4
-
-
3
-
18
3
21
13
6
5
18
5
-
3
5
-
-
6
-
1
-
3
-
18
3
12
5
+
=
148
1+4+8
13
1+3
=
4
=
4
-
22
C
I
R
C
U
M
F
E
R
E
N
C
E
-
O
F
-
A
-
C
I
R
C
L
E
-
-
-
-
-
-
-
-
-
-
-
-
3
9
18
3
21
13
6
5
18
5
14
3
5
-
15
6
-
1
-
3
9
18
3
12
5
+
=
195
1+9+5
15
1+5
=
6
=
6
-
-
3
9
9
3
3
4
6
5
9
5
5
3
5
-
6
6
-
1
-
3
9
9
3
3
5
+
=
114
1+1+4
6
-
=
6
=
6
-
22
C
I
R
C
U
M
F
E
R
E
N
C
E
-
O
F
-
A
-
C
I
R
C
L
E
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
1
occurs
x
1
=
1
=
1
2
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2
TWO
2
-
-
-
-
-
-
-
3
-
-
3
3
-
-
-
-
-
-
3
-
-
-
-
-
-
-
3
-
-
3
3
-
-
-
3
occurs
x
7
=
21
2+1
3
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
4
occurs
x
1
=
4
-
4
-
-
-
-
-
-
-
-
-
5
-
5
5
-
5
-
-
-
-
-
-
-
-
-
-
-
5
-
-
5
occurs
x
5
=
25
2+5
7
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
6
6
-
-
-
-
-
-
-
-
-
-
-
6
occurs
x
3
=
18
1+8
9
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
SEVEN
7
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
EIGHT
8
-
-
-
-
-
-
-
-
9
9
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
-
9
9
-
-
-
-
-
9
occurs
x
5
=
45
4+5
9
17
22
C
I
R
C
U
M
F
E
R
E
N
C
E
-
O
F
-
A
-
C
I
R
C
L
E
-
-
28
-
-
22
-
114
-
33
1+7
2+2
-
9
9
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
-
9
9
-
-
-
-
-
2+8
-
-
2+2
-
1+1+4
-
3+3
8
4
C
I
R
C
U
M
F
E
R
E
N
C
E
-
O
F
-
A
-
C
I
R
C
L
E
-
-
10
-
-
4
-
6
-
6
-
-
3
9
9
3
3
4
6
5
9
5
5
3
5
-
6
6
-
6
-
3
9
9
3
3
5
-
-
1+0
-
-
-
-
-
-
8
4
C
I
R
C
U
M
F
E
R
E
N
C
E
-
O
F
-
A
-
C
I
R
C
L
E
-
-
1
-
-
4
-
6
-
6

 

 

22
C
I
R
C
U
M
F
E
R
E
N
C
E
-
O
F
-
A
-
C
I
R
C
L
E
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
-
5
-
-
-
6
-
-
-
-
-
9
-
-
-
-
+
=
29
2+9
11
1+1
=
2
=
2
-
-
9
-
-
-
-
-
-
-
-
14
-
-
-
15
-
-
-
-
-
9
-
-
-
-
+
=
47
4+7
11
1+1
=
2
=
2
22
C
I
R
C
U
M
F
E
R
E
N
C
E
-
O
F
-
A
-
C
I
R
C
L
E
-
-
-
-
-
-
-
-
-
-
-
3
-
9
3
3
4
6
5
9
5
-
3
5
-
-
6
-
1
-
3
-
9
3
3
5
+
=
85
8+5
13
1+3
=
4
=
4
-
3
-
18
3
21
13
6
5
18
5
-
3
5
-
-
6
-
1
-
3
-
18
3
12
5
+
=
148
1+4+8
13
1+3
=
4
=
4
22
C
I
R
C
U
M
F
E
R
E
N
C
E
-
O
F
-
A
-
C
I
R
C
L
E
-
-
-
-
-
-
-
-
-
-
-
3
9
18
3
21
13
6
5
18
5
14
3
5
-
15
6
-
1
-
3
9
18
3
12
5
+
=
195
1+9+5
15
1+5
=
6
=
6
-
3
9
9
3
3
4
6
5
9
5
5
3
5
-
6
6
-
1
-
3
9
9
3
3
5
+
=
114
1+1+4
6
-
=
6
=
6
22
C
I
R
C
U
M
F
E
R
E
N
C
E
-
O
F
-
A
-
C
I
R
C
L
E
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
1
occurs
x
1
=
1
=
1
-
3
-
-
3
3
-
-
-
-
-
-
3
-
-
-
-
-
-
-
3
-
-
3
3
-
-
-
3
occurs
x
7
=
21
2+1
3
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
-
-
-
-
4
occurs
x
1
=
4
-
4
-
-
-
-
-
-
-
-
5
-
5
5
-
5
-
-
-
-
-
-
-
-
-
-
-
5
-
-
5
occurs
x
5
=
25
2+5
7
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
6
6
-
-
-
-
-
-
-
-
-
-
-
6
occurs
x
3
=
18
1+8
9
-
-
9
9
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
-
9
9
-
-
-
-
-
9
occurs
x
5
=
45
4+5
9
22
C
I
R
C
U
M
F
E
R
E
N
C
E
-
O
F
-
A
-
C
I
R
C
L
E
-
-
28
-
-
22
-
114
-
33
2+2
-
9
9
-
-
-
-
-
9
-
-
-
-
-
-
-
-
-
-
-
9
9
-
-
-
-
-
2+8
-
-
2+2
-
1+1+4
-
3+3
4
C
I
R
C
U
M
F
E
R
E
N
C
E
-
O
F
-
A
-
C
I
R
C
L
E
-
-
10
-
-
4
-
6
-
6
-
3
9
9
3
3
4
6
5
9
5
5
3
5
-
6
6
-
6
-
3
9
9
3
3
5
-
-
1+0
-
-
-
-
-
-
4
C
I
R
C
U
M
F
E
R
E
N
C
E
-
O
F
-
A
-
C
I
R
C
L
E
-
-
1
-
-
4
-
6
-
6

 

 

6
VAGINA
-
-
-
-
V
22
4
4
3
AGAIN
32
23
5
6
VAGINA
54
27
9
-
-
5+4
2+7
-
6
VAGINA
9
9
9

 

 

6
VAGINA
-
-
-
-
A
1
1
1
-
V
22
4
4
3
GAIN
31
22
4
6
VAGINA
54
27
9
-
-
5+4
2+7
-
6
VAGINA
9
9
9

 

 

S
=
1
-
4
PENIS
63
27
9
S
=
1
-
4
SPINE
63
27
9
S
=
1
-
4
PINES
63
27
9

 

 

S
=
1
-
6
VAGINA
54
27
9
S
=
1
-
4
PENIS
63
27
9

 

 

HOLY BIBLE

Scofield References

GENESIS

C 17 V 23

Page 27

AND ABRAHAM WAS NINETY YEARS OLD AND NINE

WHEN HE WAS CIRCUMCISED IN THE FLESH OF HIS FORESKIN

FORESKIN FORCE KIN KIN FORCE FORESKIN

 

 

THE MARK

Maurice Nicholl 1953

Page 139

IT is necessary to go back to the fifteenth chapter of Luke to gain the setting in which, first, the Parable of the Prodigal Son is placed, and then, immediately following it, the Parable of the Unjust Steward.

The Pharisees are murmuring against Christ because he eats with publicans and sinners. In their idea of religion, in their external view of it, this is a sin. They say: 'This man receives sinners and eats with them.' Christ then gives the Parable of the Lost Sheep:

'What man of you, having a hundred sheep, and having lost one of them, doth not leave the ninety and nine in the wilderness and go after that which is lost, until he find it? And when he hath found it, he layeth it on his shoulders, rejoicing. And when he cometh home, he calleth together his friends and his neighbours, saying unto them, Rejoice with me, for I have found my sheep which was lost. I say unto you, that,. even so there shall be joy in heaven over one sinner that repenteth, more than over ninety and nine righteous persons, which need no repentance.' (Luke XV-4-7)

This may seem simple at first sight, but it is not by any means easy to follow. In the narrative, a shepherd goes forth and searches after what is lost until he finds it and brings it home. In the explanation a sinner repents. What is the con-nection?

Let us look at the Parable of the Lost Piece of Silver which follows immediately afterwards:

'Or what woman having ten pieces of silver, if she lose one piece, doth not light a lamp, and sweep the house, and seek diligently until she find it? And when she hath found it, she calleth together her friends and neighbours, saying, Rejoice with me, for I have found the piece which I have lost. Even so, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.' (Luke xv.8-l0)

 

"NINETY AND NINE"

 

 

O
=
6
-
6
OSIRIS
89
35
8
I
=
9
-
4
ISIS
56
20
2
S
=
1
-
3
SET
44
8
8
-
-
16
Q
13
First Total
189
63
18
-
-
1+6
-
1+3
Add to Reduce
1+8+9
6+3
1+8
-
-
7
-
4
Second Total
18
9
9
-
-
-
-
-
Reduce to Deduce
1+8
-
-
-
-
7
-
4
Essence of Number
9
9
9

 

 

SHAMANIC WISDOM IN THE PYRAMID TEXTS

THE MYSTICAL TRADITION OF ANCIENT EGYPT

Jeremy Naydler 2005

The Sarcophagus Chamber Texts

Page 195

"Part 4: Anointing with the Seven Holy Oils (Utts. 72-78, 79, 81)

The fourth ceremony in the Unas liturgy begins at the west end of the second register (see fig. 7.1). It is the anointing with the seven holy oils (utts. 72-78), which have the effect on the mythological plane of "filling the Eye of Horus" (utt. 72). As we have seen, mythologically the Eye of Horus is torn out by Seth in their battle for supremacy over Egypt. This act plunges the night sky into darkness, for the Eye of Horus, cosmically understood, is the moon-the heavenly body that illumines the night. It is Thoth who finds the eye shattered into fragments and, having reassembled them, causes the moon to reappear after its short period of invisibility. In so doing, Thoth restores harmony and wholeness both macrocosmically and microcosmically.21 On the microcosmic level the restoration of the eye signifies the consolidation of spiritual power in the king.

Figure 7.8.(Omitted) The seven holy oils. From right to left, setch-heb perfume (festival per­fume); hekenu oil; sefetch oil (or sesefetch, in utt. 74); nekhenem oil; tua oil; hat-ash oil (cedar oil); and hat-tchehennu oil (Libyan oil). Tomb of Pet-Amen-Apet.

Through the application of the seven holy oils, then, the Eye of Horns is filled. This is the mythic event that is activated by the application of the holy oils. In utterance 77, we read that through the anointing, the king becomes an akh ("shining spirit"), with sekhem ("power") in his body. The word for "body" here is tijet-the living body rather than the corpse. In this / Page 196 / utterance, the king is addressed as Horus, the living king, and the text is concerned with his attainment of both spiritual and physical power. In the other holy oil utterances (utts. 72-76 and utt. 78), the king is addressed as Osiris, but it is important to bear in mind that the king's identification with Osiris may have been only temporary. In the Sed festival "secret rites" of Niuserre, for instance, during which the living king underwent an Osiris identification, we know that sesefetch oil (referred to in utt. 74) was used.22

Figure 7.9. The offering of linen cloth. The "clothing" of the king symbolized his re-memberment after the Osirian dismemberment. Tomb of Pet-Amen-Apet.

The oils that were offered were composed of many different substances mingled together.23 Their names are descriptive of their healing properties rather than indicative of their composition. Thus the sesefetch oil of utterance 74 could be translated as "soothing oil," and was offered with the words:

Osiris Unas, accept the Eye of Horus on account of which he [i.e., Horus] suffered.

The nekhenem oil of utterance 75 had protective properties. It could be translated as "keeping safe oil" and was offered with the words:

Osiris Unas, accept the Eye of Horus that he [possibly Thoth] has kept safe.

There is here a paronomasia, or play on words, between the verb used at the end of the sentence (khenem) and the name of the oil (nekhenem oil).

This paronomasia is to be found in several other of the holy oil texts and we shall meet it again in later utterances, where it has the effect of magically enhancing the efficacy of the ritual act.
After the holy oils, linen is offered (fig. 7.9). The offering of the rolls of linen in utterance 81
has the symbolic significance of clothing the king as a resurrected Osiris. The cloth is provided by the cloth goddess Tayet, who has here the role of Isis, mythologically "weaving" the dismembered parts of the body of Osiris together / Page 197 / again, thereby making him whole.24 The clothing of Osiris could be regarded as the feminine counterpart to the filling of the Eye of Horus. It marks the successful accomplishment of the Osirian process of reconstitution after the dismemberment.25 Thus this stage of the liturgy would seem to correspond to the phase in the Osirian rites when the king is awakened. We know that in the Sed festival "secret rites" of Niuserre, linen cloth was offered to the king, so once again the context of this offering is not necessarily funerary.26

Figure 7.10.(Omitted) Part of a procession of offering bearers: The one on the .left carries a tray of food; the one on the right carries a duck and some lotus
flowers. From a limestone fragment in the pyramid temple of Unas.

Part 5: The Feast (Utts. 25 and 32, 82-96, 108-71)

The transition from the fourth to the final part of the liturgy is marked by the repetition of the two purification rites involving fire and water (utts. 25 and 32). The final part of the liturgy has to do entirely with the great feast. In the Ramesseum Dramatic Papyrus, a great feast was celebrated after the king had successfully undergone a most important "rite of passage" that concluded with his being symbolically reborn.27 Similarly, at the end of the Sed festival, an immense public feast traditionally was held. The reliefs in the sun temple of Niuserre, who, like Unas, reigned during the Fifth Dynasty, refer to 30,000 meals being provided at the Sed festival of the king.28 Surviving relief fragments from the pyramid temple of Unas that show
offering bearers carrying trays of produce may well be portraying preparations for the public feast at the end of his Sed festival, rather than funerary offerings for the dead king (see figs. 6.8 and 7.10). The pattern of a banquet being held after the successful accomplishment of the most demanding rituals involving the renewal of the kingship can be observed in other kingship festivals, both in Egypt and in neighboring Mesopotamia. At the New Year festival of Niuserre, /Page 198 / for example, more than 100,000 meals were served.29 The equivalent festival in Mesopotamia, the Akitil, also concluded with a great feast, following the successful liberation of the god Marduk from the "house of bondage."3o It is possible therefore that this last part of the offering liturgy took place during the final stages of the Sed festival ceremonies. Certainly the traditions of a great feast serve to cremind us once more that the offering and consumption of food did not occur in an exclusively funerary context.
In the Offering Liturgy of the north wall, any public aspect of the banquet is ignored. The focus is entirely on the ritual presentation of food to the king. The banquet commences with Thoth bringing the table of offer­ings before the king, as an "Eye of Horus" (utt. 82). Then come fourteen utterances, each preceded by the formula "Osiris Unas, take the Eye of Horns," followed by the name of the particular offering presented-cake, bread, beer, and so on (utts. 83-96). After this there is another purification of the king, this time with water and natron (utts. 108-9), then a further fourteen offerings of bread and cakes (utts. 110-23). The number fourteen has both lunar and Osirian significance, since it corresponds both to the cycle of the moon and to the mythological fact that Osiris was cut into fourteen pieces by Seth. It is as if in this first part of the great feast, the full cycle of the death and rebirth of both moon and Osiris is ritually enacted.
After this there are twelve utterances, all of which are meat offerings, save the second, which is of onions(utts. 124-35). As twelve is a number related to the solar cycle (the twelve hours of the day and the twelve hours of the night), it would appear that the great offering feast up to this point occurred against a cosmic backdrop of lunar and solar symbolism. Beyond this point, however, it is less easy to be sure of significant numerological correspondences. The twelve meat offerings are followed by five birds (utts. 136-40) and four more offerings of bread and cakes (utts. 141-44). These are followed by seven drink offerings (mostly different kinds of beer), each of two bowls, making fourteen bowls altogether (utts. 145-51). Then come figs (utt. 152), five different wine offerings (utts. 153-57), two offerings of bread (utts. 158-9), and again seven offerings of two bowls each of fruit and grain (utts.-60-66). The final five offerings are two bowls each of beans, beer, sweets, and so on (utts. 167-71).
If, as seems likely, the Offering Liturgy was not simply a "funerary" ritual but was also performed on and by the living king, then the offering of food in this final part of the liturgy can be understood as a feast celebrating the spiritual awakening of the king. Just as the moon dies for fourteen days and then returns to life again in the next fourteen days, and the sun journeys through the Underworld during the twelve hours of the nightand / Page 199 / is then reborn in the morning to travel through the twelve hours of the day, so too does the king die and return to life. The great feast that forms the final part of the Offering Liturgy was a celebration of the king's return to life, and it was precisely this that occasioned the public festivities that in all likelihood accompanied this phase of the liturgy.
There is, in fact, a text on the east wall of the sarcophagus chamber that gives every indication that it is the living king who consumes the offerings, for the text begins with the officiating priest calling to the king:

Awake! Turn yourself about! So shout I. O king, stand up and sit down to a thousand of bread, a thousand of beer, roast meat of your rib-joints from the slaughter-house, and iteh­bread from the Broad Hall. The god is provided with a god's offering, the king is provided with this bread of his.31

Figure 7.11 shows a relief fragment from the pyramid temple of Unas depicting (in all probability) the king sitting in front of an offering table on which are arranged long slices of bread. In his left hand he holds the seshed cloth, which, as we have seen, was a symbol of the triumph of the human spirit over death.32

Figure 7.11. The king sits in front of an offering table on which are arranged long slices of bread. Relief fragment from the pyramid temple of Unas.

Page 198

"The number fourteen has both lunar and Osirian significance, since it corresponds both to the cycle of the moon and to the mythological fact that Osiris was cut into fourteen pieces by Seth. It is as if in this first part of the great feast, the full cycle of the death and rebirth of both moon and Osiris is ritually enacted."

 

FOURTEEN 104 FOURTEEN

FOURTEEN 401 FOURTEEN

FOURTEEN 5 FOURTEEN

 

 

THE GOLDEN AGE OF MYTH AND LEGEND

Thomas Bulfinch

1796 - 1867

THE AGE OF FABLE

Page 360

Myth of Osiris and Isis

"Osiris and Isis were at one time induced to descend to the earth to bestow gifts and blessings on its inhabitants. Isis showed them first the use of wheat and barley) and Osiris made the instruments of agri-culture and taught men the use of them, as well as how to harness the ox to the plough. He then gave men laws) the institution of marriage, a civil organiza-tion, and taught them how to worship the gods. After he had thus made the valley of the Nile a happy country) he assembled a host with which he went to bestow his blessings upon the rest of the world. He conquered the nations everywhere) but not with weapons) only with music and eloquence. His brother Typhon saw this) and filled with envy and malice sought during his absence to usurp his throne. But Isis) who held the reins of government) frustrated his plans. Still more embittered) he now resolved to kill his brother. This he did in the following manner: Having organized a conspiracy of seventy - two members) he went with them to the feast which was celebrated in honour of the king's return. He then caused a box or chest to be brought in) which had been made to fit exactly the size of Osiris) and declared.that he would give that chest of precious wood to whoso-ever could get into it. The rest tried in vain) but no sooner was Osiris in it than Typhon and his companions closed the lid and flung the chest into the Nile. When Isis heard of the cruel murder she wept and mourned, and then with her hair shorn) clothed in black and beating her breast, she sought diligently for the body of her husband. In this search she was materially assisted by Anubis) the son of Osiris and Nephthys. They sought in vain for some time; for / Page 361 / when the chest, carried by the waves to the shores of Byblos, had become entangled in the reeds that grew at the edge of the water, the divine power that dwelt in the body of Osiris imparted such strength to the shrub that it grew into a mighty tree, enclosing in its trunk the coffin of the god. This tree with its sacred deposit was shortly after felled, and erected as a column in the palace of the king of Phoenicia. But at length, by the aid of Anubis and the sacred birds, Isis ascertained these facts, and then went to the royal city. There she offered herself at the palace as a servant, and, being admitted, threw off her disguise and appeared as the goddess, surrounded with thunder and lightning. Striking the column with her wand, she caused it to split open and give up the sacred coffin. This she seized and returned with it, and concealed it .in the depth of a forest, but Typhon discovered it, and cutting the body into fourteen pieces scattered them hither and thither. After a tedious search Isis found thirteen pieces, the fishes of the Nile having eaten the other. This she replaced by an imitation of sycamore wood, and buried the body at Philoe, which became ever after the great burying-place of the nation, and the spot to which pilgrimages were made from all parts of the country. A temple of surpassing magnificence was also erected there in honour of the god, and at every place where one of his limbs had been found minor temples and tombs were built to commemorate the event. Osiris became after that the tutelar deity of the Egyptians. His soul was supposed always to inhabit the body of the bull Apis, and at his death to transfer itself to his successor

.

SYCAMORE 99 SYCAMORE

SYCAMORE 36 SYCAMORE

SYCAMORE 9 SYCAMORE

 

 

THE GOLDEN BOUGH

J.G.Frazer 1922

Page 362

Chapter XXXVIII

THE MYTH

OF

OSIRIS

"IN ancient Egypt the god whose death and resurrection were annually celebrated with alternate sorrow and joy was Osiris, the most popular of all Egyptian deities; and there are good grounds for classing him in one of his aspects with Adonis and Attis as a personification of the great yearly vicissitudes of nature, especially of the corn. But the immense vogue which he enjoyed for many ages induced his devoted worshippers to heap upon him the attributes and powers of many other gods; so that it is not always easy to strip him, so to say, of his borrowed plumes and to restore them to their proper owners.

The story of Osiris is told in a connected form only by Plutarch, whose narrative has been confirmed and to some extent amplified in modern times by the evidence of the monuments.

Osiris was the offspring of an intrigue between the earth-god Seb (Keb or Geb, as the name is sometimes transliterated) and the sky- goddess Nut. The Greeks identified his parents with their own deities Cronus and Rhea. When the sun-god Ra perceived that his wife Nut had been unfaithful to him, he declared with a curse that she should be delivered of the child in no month and no year. But the goddess had another lover, the god Thoth or Hermes, as the Greeks called him, and he playing at draughts with the moon won from her a seventy-second part of every day, and having compounded five whole days out of these parts he added them to the Egyptian year / Page 363 / of three hundred and sixty days. This was the mythical origin of the five supplementary days which the Egyptians annually inserted at the end of every year in order to establish a harmony between lunar and solar time. On these five days, regarded as outside the year of twelve months, the curse of the sun-god did not rest, and accordingly Osiris was born on the first of them. At his nativity a voice rang out proclaiming that the Lord of All had come into the world. Some say that a certain Pamyles heard a voice from the temple at Thebes bidding him announce with a shout that a great king, the beneficent Osiris, was born. But Osiris was not the only child of his mother. On the second of the supplementary days she gave birth to the elder Horus, on the third to the god Set, whom the Greeks called Typhon, on the fourth to the goddess Isis, and on the fifth to the goddess Nephthys. Afterwards Set married his sister Nephthys, and Osiris married his sister Isis.

Reigning as a king on earth, Osiris reclaimed the Egyptians from savagery, gave them laws, and taught them to worship the gods. Before his time the Egyptians had been cannibals. But Isis, the sister and wife of Osiris, discovered wheat and barley growing wild, and Osiris introduced the cultivation of these grains amongst his people, who forthwith abandoned cannibalism and took kindly to a corn diet. Moreover, Osiris is said to have been the first to gather fruit from trees, to train the vine to poles, and to tread the grapes. Eager to communicate these beneficent discoveries to all mankind, he committed the whole government of Egypt to his wife Isis, and travelled over the world, diffusing the blessings of civilisation and agriculture wherever he went. In countries where a harsh climate or niggardly soil forbade the cultivation of the vine, he taught the inhabitants to console themselves for the want of wine by brewing beer from barley. Loaded with the wealth that had been showered upon him by grateful nations, he returned to Egypt, and on account of the benefits he had conferred on mankind he was unanimously hailed and worshipped as a deity. But his brother Set (whom the Greeks called Typhon) with seventy-two others plotted against him. Having taken the measure of his good brother's body by stealth, the bad brother Typhon fashioned and highly decorated a coffer of the same size, and once when they were all drinking and making merry he brought in the coffer and jestingly promised to give it to the one whom it should fit exactly. Well, they all tried one after the other, but it fitted none of them. Last of all Osiris stepped into it-and lay down. On that the conspirators ran and slammed the lid down on him, nailed it fast, soldered it with molten lead, and flung the coffer into the Nile. This happened on the seventeenth day of the month Athyr, when the sun is in the sign of the Scorpion, and in the eight-and-twentieth year of the reign or the life of Osiris. When Isis heard of it she sheared off a lock of her hair, put on mourning attire, and wandered disconsolately up and down, seeking the body

By the advice of the god of wisdom she took refuge in the papyrus / Page 364 / swamps of the Delta. Seven scorpions accompanied her in her flight. One evening when she was weary she came to the house of a woman, who, alarmed at the sight of the scorpions, shut the door in her face. Then one of the scorpions crept under the door and stung the child of the woman that he died. But when Isis heard the mother's lamentation, her heart was touched, and she laid her hands on the child and uttered her powerful spells; so the poison was driven out of the child and he lived. Afterwards Isis herself gave birth to a son in the swamps. She had conceived him while she fluttered in the form of a hawk over the corpse of her dead husband. The infant was the younger Horus, who in his youth bore the name of Harpocrates, that is, the child Horus. Him Buto, the goddess of the north, hid from the wrath of his wicked uncle Set. Yet she could not guard him from all mishap; for one day when Isis came to her little son's hiding-place she found him stretched lifeless and rigid on the ground: a scorpion had stung him. Then Isis prayed to the sun-god Ra for help. The god hearkened to her and staid his bark in the sky, and sent down Thoth to teach her the spell by which she might restore her son to life. She uttered the words of power, and straightway the poison flowed from the body of Horus, air passed into him, and he lived. Then Thoth ascended up into the sky and took his place once more in the bark of the sun, and the bright pomp passed onward jubilant.

Meantime the coffer containing the body of Osiris had floated down the river and away out to sea, till at last it drifted ashore at Byblus, on the coast of Syria. Here a fine erica-tree shot up suddenly and enclosed the chest in its trunk. The king of the country, admiring the growth of the tree, had it cut down and made into a pillar of his house; but he did not know that the coffer with the dead Osiris was in it. Word of this came to Isis and she journeyed to Byblus, and sat down by the well, in humble guise, her face wet with tears. To none would she speak till the king's handmaidens came, and them she greeted kindly, and braided their hair, and breathed on them from her own divine body a wondrous perfume. But when the queen beheld the braids of her handmaidens' hair and smelt the sweet smell that emanated from them, she sent for the stranger woman and took her into her house and made her the nurse of her child. But Isis gave the babe her finger instead of her breast to suck, and at night she began to burn all that was mortal of him away, while she herself in the likeness of a swallow fluttered round the pillar that contained her dead brother, twittering mournfully. But the queen spied what she was doing and shrieked out when she saw her child in flames, and thereby she hindered him from becoming immortal. Then the goddess revealed herself and begged for the pillar of the roof, and they gave it her, and she cut the coffer out of it, and fell upon it and embraced it and lamented so loud that the younger of the king's children died of fright on the spot. But the trunk of the tree she wrapped in fine linen, and poured ointment on it, and gave it to the king and queen, and the wood stands in a. temple of Isis and is / Page 365 / worshipped by the people of Byblus to this day. And Isis put the coffer in a boat and took the eldest of the king's children with her and sailed away. As soon as they were alone, she opened the chest, and laying her face on the face of her brother she kissed him and wept. But the child came behind her softly and saw what she was about, and she turned and looked at him in anger, and the child could not bear her look and died; but some say that it was not so, but that he fell into the sea and was drowned. It is he whom the Egyptians sing of at their banquets under the name of Maneros.

But Isis put the coffer by and went to see her son Horus at the city of Buto, and Typhon found the coffer as he was hunting a boar one night by the light of a full moon. And he knew the body, and rent it into fourteen pieces, and scattered them abroad. But Isis sailed up and down the marshes in a shallop made of papyrus, looking for the pieces; and that is why when people sail in shallops made of papyrus, the crocodiles do not hurt them, for they fear or respect the goddess. And that is the reason, too, why there are many graves of Osiris in Egypt, for she buried each limb as she found it. But others will have it that she buried an image of him in every city, pretending it was his body, in order that Osiris might be worshipped in many places, and that if Typhon searched for the real grave he might not be able to find it. However, the genital member of Osiris had been eaten by the fishes, .so Isis made an image of it instead, and the image is used by the Egyptians at their festivals to this day. .. Isis," writes the historian Diodorus Siculus, .. .recovered all the parts of the body except the genitals; and because she wished that her husband's grave should be unknown and honoured by all who dwell in the land of Egypt, she resorted to the following device. She moulded human images out of wax and spices, corresponding to the stature of Osiris, round each one of the parts of his body. Then she called in the priests according to their families and took an oath of them all that they would reveal to no man the trust she was about to repose in them. So to each of them privately she said that to them alone she entrusted the burial of the body, and reminding them of the benefits they had received she exhorted them to bury the body in their own land and to honour Osiris as a god. She also besought them to dedicate one of the animals of their country, whichever they chose, and to honour it in life as they had formerly honoured Osiris, and when it died to grant it obsequies like his. And because she \vould encourage the priests in their own interest to besto\v the aforesaid honours, she gave them a third part of the land to be used by them in the service and worship of the gods. Accordingly it is said that the priests, mindful of the benefits of Osiris, desirous of gratifying the queen, and moved by the prospect of gain, carried out all the injunctions of Isis. Wherefore to this day each of the priests imagines that Osiris is buried in his country, and they honour the beasts that were consecrated in the beginning, and when the animals die the priests renew at their burial the mourning for Osiris. But the sacred bulls, the one called Apis and the other / Page 366 / Mnevis, were dedicated to Osiris, and it. was ordained that they should be worshipped as gods in common by all the Egyptians, since these animals above all others had helped the discoverers of corn in sowing the seed and procuring the universal benefits of agriculture."

Such is the myth or legend of Osiris, as told by Greek writers and eked out by more or less fragmentary notices or allusions in native Egyptian literature. A long inscription in the temple at Denderah has preserved a list of the god's graves, and other texts mention the parts of his body which were treasured as holy relics in each of the sanctuaries. Thus his heart was at Athribis, his backbone at Busiris, his neck at Letopolis, and his head at Memphis. As often happens in such cases, some of his divine limbs were miraculously multiplied. His head, for example, was at Abydos as. well as at Memphis, and his legs, which were remarkably numerous, would have sufficed for several ordinary mortals. In this respect, however, Osiris was nothing to St.. Denys, of whom no less than seven heads, all equally genuine, are extant.

According to native Egyptian accounts, which supplement that of Plutarch, when Isis had found the corpse of her husband Osiris, she and her sister Nephthys sat down beside it and uttered a lament which in after ages became the type of all Egyptian lamentations for the dead

"Come to thy house," they wailed, " Come to thy house.

O god On ! come to thy house, thou who hast no foes.

O fair youth, come to thy house, that thou mayest see me. I am thy sister, whom thou lovest; thou shalt not part from me.

O fair boy, come to thy house. . . . I see thee not, yet doth my heart yearn after thee and mine eyes desire thee.

Come to her who loves thee, who loves thee, Unnefer, thou blessed one !

Come to thy sister, come to thy wife, to thy wife, thou whose heart stands still.

Come to thy housewife. I am thy sister by the same mother, thou shalt not be far from me.

 

 

Gods and men have turned their faces towards thee and weep for thee together. . . . I call after thee and weep, so that my cry is heard to heaven, but thou hearest not my voice; yet am I thy sister, whom thou didst love on earth; thou didst. love none but me, my brother ! my brother !" This lament for the fair youth cut off in his prime reminds us of the laments for Adonis. The title of Unnefer or " the Good Being"

bestowed on him marks the beneficence which tradition universally acribed to Osiris; it was at once his commonest title and one of his names as king.

The lamentations of the two sad sisters were not in vain. In pity for her sorrow the sun-god Ra sent down from heaven the jackal- headed god Anubis, who, with the aid of Isis and Nephthys, of Thoth and Horus, pieced together the broken body of the murdered god, swathed it in linen bandages, and observed all the other rites which the Egyptians were wont to perform over the bodies of the departed. Then Isis fanned the cold clay with her wings: Osiris revived, and thenceforth reigned as king over the dead in the other world. There he bore the titles of Lord of the Underworld, Lord of Eternity, Ruler / Page 367 / of the Dead. There, too, in the great Hall of the Two Truths, assisted by forty-two assessors, one from each of the principal districts of Egypt, he presided as judge at the trial of the souls of the departed, who made their solemn confession before him, and, their heart having been weighed in the balance of justice, received the reward of virtue in a life eternal or the appropriate punishment of their sins.

In the resurrection of Osiris the Egyptians saw the pledge of a life everlasting for themselves beyond the grave. They believed that every man would live eternally in the other world if only his surviving friends did for his body what the gods had done for the body of Osiris. Hence the ceremonies observed by the Egyptians over the human dead were an exact copy of those which Anubis, Horus, and the rest had performed over the dead god."At every burial there was enacted a representation of the divine mystery which had been per-formed of old over Osiris, when his son, his sisters, his friends were gathered round his mangled remains and succeeded by their spells and manipulations in converting his broken body into the first mummy, which they afterwards reanimated and furnished with the means of entering on a new individual life beyond the grave. The mummy of the deceased was Osiris; the professional female mourners were his two sisters Isis and Nephthys; Anubis, Horus, all the gods of the Osirian legend gathered about the corpse." In this way every dead Egyptian was identified with Osiris and bore his name. . From the Middle Kingdom onwards it was the regular practice to address the deceased as "Osiris So-and-So," as if he were the god himself, and to add the standing epithet "true of speech," because true speech was characteristic of Osiris. The thousands of inscribed and pictured tombs that have been opened in the valley of the Nile prove that the mystery of the resurrection was performed for the benefit of every dead Egyptian; as Osiris died and rose again from the dead, so all men hoped to arise like him from death to life eternal.

Thus according to what seems to have been the general native tradition Osiris was a good and beloved king of Egypt, who suffered a violent death but rose from the dead and was henceforth worshipped as a deity. In harmony with this tradition he was regularly repre-sented by sculptors and painters in human and regal form as a dead king, swathed in the wrappings of a mummy, but wearing on his head a kingly crown and grasping in one of his hands, which were left free from the bandages, a kingly sceptre. Two cities above all others were associated with his myth or memory. One of them was Busiris in Lower Egypt, which claimed to possess his backbone; the other was Abydos in Upper Egypt, which gloried in the possession of his head. Encircled by the nimbus of the dead yet living god, Abydos, originally an obscure place, became from the end of the Old Kingdom the holiest spot in Egypt; his tomb there would seem to have been to the Egyptians what the Church of the Holy Sepulchre at Jerusalem is to Christians. It was the wish of every pious man that his dead body should rest in hallowed earth near the grave of the glorified Osiris

Page 368

Few indeed were rich enough to enjoy this inestimable privilege; for, apart from the cost of a tomb in the sacred city, the mere transport of mummies from great distances was both difficult and expensive. Yet so eager were many to absorb in death the blessed influence which radiated from the holy sepulchre that they caused their surviving friends to convey their mortal remains to Abydos, there to tarry for a short time, and then to be brought back by river and interred in the tombs which had been made ready for them in their native land. Others had cenotaphs built or memorial tablets erected for themselves near the tomb of their dead and risen Lord, that they might share with him the bliss of a joyful resurrection."

Page 367

"Encircled by the nimbus of the dead yet living god,"

 

 

THE GARDEN OF THE GOLDEN FLOWER

Longfield Beatty

Page207 / 208

"And the next quotation is "relayed" from Budge (op. Cit., p. 521), having come from Papyrus No. 10188 (Brit. Mus.) There have been some omissions in order to reinforce as much as possible the particular aspect of it which is our immediate concern."

"…from Papyrus No. 10188"

" THE LAMENT OF THE SISTERS "

( Isis and Nepthys over the dead Osiris)

"Beautiful Youth, come to thy exalted house at once: we see thee not.

"Hail, beautiful boy, come to thy house, draw nigh after thy separation from us

"Hail Beautiful Youth, Pilot of Time, who groweth except at this hour.

"Holy image of his Father, mysterious essence proceeding from Tem.

"The Lord! How much more wonderful is he than his

Father, the first-born son of the womb of his mother.

"Come back to us in thy actual form; we will embrace

thee. Depart not from us, thou Beautiful Face, dearly beloved

one, the image of Tem, Master of Love.

"Come thou in peace, our Lord, we would see thee.

"Great Mighty One among the Gods, the road that thou

travellest cannot be described.

"The Babe, the Child at morn and at eve, except when

thou encirclest the heavens and the earth with thy bodily form.

"Come, thou Babe, growing young when setting, our

Lord, we would see thee.

"Come in peace, Great Babe of His Father, thou art

established in thy house.

"Whilst thou travellest thou art hymned by us, and

life springeth up for us out of thy nothingness. O our Lord,

come in peace, let us see thee.

"Hail Beautiful Boy, come to thy exalted house.; let thy

back be to thy house. The Gods are upon their thrones.

Hail ! come in peace, King.

"Babe! How lovely it is to see thee! Come, come to us,

O Great One, glorify our love.

"O ye gods who are in Heaven.

O ye gods who are in the Tuat.

O ye gods who are in the Abyss.

O ye gods who are in the service of the Deep.

We follow the Lord, the Lord, of Love!"

BRAHMA

"If the red slayer think he slays,

Or if the slain think he is slain

They know not well the subtle ways

I keep and pass and turn again."

R.W. Emerson

THE TRUE AND INVISIBLE ROSICRUCIAN ORDER

Paul Foster Case 1981

Page 108 9th and 10th line up

36 th and 37 th line down

45 lines in page

" Concerning the Invisible, Magical Mountain and the Treasure therein Contained."

 

THE MAGIC MOUNTAIN

Thomas Mann 1875-1955

 

Page 466

"Had not the normal, since time was, lived on the achievements of the abnormal? Men consciously and voluntarily descended into disease and madness, in search of knowledge which, acquired by fanaticism, would lead back to health; after the possession and use of it had ceased to be conditioned by that heroic and abnormal act of sacrifice. That was the true death on the cross, the true Atonement."

 

 

JOSEPH AND HIS BROTHERS

Thomas Mann

1875 - 1955

JOSEPH THE PROVIDER

Page 955

"But let your majesty be / Page 956 / ware of laying hands on the people's belief in Usir, King of the lower regions, to which it clings more obstinately than to any other deity, because all are equal before hIm, and each one hopes to go unto him with his name. Bear in mind the prejudice of the many, for what you give to Aton by diminishing Amun, you take away again by offending Usir."

"Ah, I assure you, Mama, the people only imagine that they cling so to Usir," cried Amenhotep. "How could it really cling to a belief that the soul which goes up to the judge's seat must pass through seven times seven regions of terror, inhabited by demons who cross-examine it as it passes in some three hundred and sixty several magiic formulas, each harder to remember than the last, yet the poor soul must have them all by heart and be able to repeat each one in th right place, otherwise it does not pass and will be devoured befor ever it reaches the judgment seat. And if it does get there, it ha every prospect of being devoured if its heart weighs too light in the scale; for then it is delivered over to the monstrous dog of Amente I ask you, where is there anything in all that to cling to? - it is against all the love and goodness of my Father above. Before Usir of the lower regions all are equal - yes, equal in terror. Whereas before my Father all shall be equal in joy. With Amun and Aton it is the same Amun too, with the help of Re, will be universal and will unite the world in worship of him. There they are of one mind. But Amun would make the world one in the rigid service of fear, a false and sinister unity, which my Father would not, for he would unite his children in joy and tenderness."

"Meni," said the mother again, in her low voice, "it would be better for you to spare yourself and not speak so much of joy and tenderness. You know from experience that the words are dangerous to you and put you beside yourself."

"I am speaking, Mama, of belief and unbelief," answered Amen-hotep; once more he worked himself out of the cushions and stood on his feet. "Of these I speak, and my own good mind tells me that disbelief is almost more important than belief. In belief there must be a sizable element of disbelief; for how can a man believe what is true so long as he also believes what is false? If I want to teach the people what is true, I must first take from them certaIn beliefs to which they cling. perhaps that. is cruel, but it is the. cruelty of love and my Father In the sky will forgive me. Yes, which is more glorIous, belief or disbelief, and which should come before the other? Believing is a great rapture for the soul. But not believing is almost more joyous than belief - I have found it so, My Majesty has experienced it, and I do not believe in the realms of fear and the demons and Usiri with his frightfully named ones and the devourer down there below."

 

 

JOSEPH THE PROVIDER

Page 964

"But / Page 965 /now," he added, "let us speak seriously of serious matters. Your God, who and what is He? You have neglected or avoided giving me a clear understanding. The forefather of your father, you say, discov-ered Him? That sounds as though he had found the true and only God. Is it possible that so remote from me in space and time a man divined that the true and only God is the sun's disk, the creator of sight and seen, my eternal Father above?"

"No, Pharaoh," Joseph answered smiling. "He did not stop at the sun disk. He was a wanderer, and even the sun was but a way-station on his painful wandering. Restless was he and unsatisfied - call it pride if you will; for thereby you seal your censure with the sign of honour and necessity. For it was the pride of the man, that the hu-man being should serve only the Highest. Therefore his thoughts went out beyond the sun."

Amenhotep had flushed. He sat bent forward, his head in the blue wig stretched out on its neck; with the tips of his fingers he squeezed and kneaded his chin.

"Mama, pay attention! By all you hold dear, pay strict attention," he breathed, without turning the fixed gaze of his grey eyes away from Joseph. His suspense was so great that it seemed he would tear away the veil which dimmed them.

"Go on, you!" said he. "Wait! Stop, 'no, go on! He did not stop? He went out beyond the sun? Speak! Or I will speak myself, though I know not what I should say."

"He made things hard for himself, in his unavoidable pride," Joseph said. "For this he was anointed. He overcame many temptations to worship and adore, for he longed to do so, but to worship the Highest one alone, for only this seemed right to him. Earth, the mother, tempted 'him; she who preserves life and brings forth fruit. But he saw her neediness, which only heaven can supply, and so he turned his face upwards. Him tempted the turmoil of the clouds, the uproar of the storm, the pelting rain, the blue lightning-flash driving down, the thunder's rattling roar. But he shook his head at their claims, for his soul instructed him they were all of the second rank. They were no better, so his soul spake to him, than he himself- perhaps lesser indeed, although so mighty; and though they were above him it was simply in space, but not in spirit. To pray to them, so he felt, was to pray too near and too low; and better not at all, he said to himself, than too near or low, for that was an abomination."

"Good," said Amenhotep, almost soundlessly, and kneaded his chin. "Good! Wait! No, go on! Mama, pay attention!"

"Yes, how many great manifestations did not tempt my forefather!" Joseph went on. "The whole host of the stars was among them, the shepherd and his sheep.Theywere indeed far and high, and very great in their courses. But he saw them scattered before the beams / Page 966 / of the morning star - and she indeed was surpassing lovely, of two- fold nature and rich in tales, yet weak, too weak for that which she heralded; she paled before it and vanished away poor morning star!"

"Spare your regrets!" ordered the King. "Here is matter for tri- umph. For tell me what it was she paled before, and who appeared, whom she had heralded?" he asked, making his voice sound as proud and threatening as it could.

"Of course, the sun," Joseph replied. "What a temptation for him who so longed to worship! Before its cruelty and its benignity all peoples of the earth bowed down. But my ancestor's caution was un-limited, his reservations endless. Peace and satisfaction, he said, are not the point. The all-important thing is to avoid the great peril to the honour of humanity, that man should bow down before a lower than the highest. 'Mighty art thou,' he said to Shamash-Marduk;'Bel, 'and mighty is thy power of blessing and cursing. But something there is above thee, in me a worm, and it warns me not to take the witness for that which it witnesses. The greater the witness, the greater the fault in me if I let myself be misled to worship it instead of that to which it bears witness. Godlike is the witness, but yet not God. I too am a witness arid a testimony: I and my doing and dreaming, which mount up above the sun towards that to which it more mightily bears witness than even itself, and whose heat is greater than the heat of the sun.' "

"Mother," Amenhotep whispered, without turning his eyes from Joseph, "what did I say? No, no, I did not say it, I only knew it, it was said to me. When of late I had my seizure, and revelation was vouchsafed me for the improvement of the teaching - for it is not complete, never have I asserted that it was complete - then I heard my Father's voice and it spoke to me saying: 'I am the heat of the Aton, which is in Him. But millions of suns could I feed from my fires. Callest thou me Aton, then know that the name itself stands in need of improvement. When you call me so, you are not calling me by my last and final name. For my last name is: the Lord of the Aton." Thus Pharaoh heard it, the Father's beloved child, and brought It back with him out of his attack. But he kept silent, and even the silence made him forget. Pharaoh has set truth in his heart, for the Father is the truth. But he is responsible for the triumph of the teaching, that all men may receive It; and he is concerned lest the improvement and purification, until at last it consist only of the pure truth, might mean to make it unteachable. This is a sore concern which no one can understand save one on whom as much responsibility rests as on Pharaoh. For others it is easy to say: 'You have not set truth in your heart, but rather the teaching.' Yet the teaching is the sole means of bringing men nearer the truth. It should be im- / Page 967 / proved; but if one improve it to the extent that it becomes unavail-able as a medium of truth - I ask the Father and you: will not only then the reproach be justified that I have shut up the teaching in my heart to the disadvantage of the truth? Pharaoh shows mankind the image of the revered Father, made by his artists: the golden disk from which rays go down upon his creatures, ending in tender hands, which caress all creation. 'Adore!' he commands. 'This is the Aton, my Father, whose blood runs in me, who revealed himself to me, but will be Father to you all, that you may become good and lovely in him.' And he adds: 'Pardon, dear human beings, that I am so strict with your thoughts. Gladly would I spare your simplicity. But it must be: Therefore I say to you: Not the image shall you worship when you worship, not to it sing your hymns when you sing; but rather to him whose image it is, you understand, the true disk of the sun, my Father in the sky, who is the Aton, for the image is not yet he.' That is hard enough; it is a challenge to men; out of a hundred, twelve understand it. But if now the teacher says: 'Still another and further effort must I urge upon you for the sake of truth, however much it pains me for your simplicity. For the image is but the image of the image and witness to a witness. Not the actual round sun up there in the sky are you to think of when you burn incense to his image and sing his praise - not this, but the Lord of Aton, who is the heat in it and who guides its course.' That goes too far, it is too much teaching, and not twelve, not even one understands. Only Pharaoh himself understands, who is outside of all count, and yet he is supposed to teach the many. Your forefather, soothsayer, had an easy task, although he made it hard for himself. He might make it as hard as he liked, striving after truth for his own sake and the sake of his pride, for he was only a wanderer. But I am King, and teacher; I may not think what I cannot teach. Whereas such a one very soon learns not even to think the unteachable. / Page 968 / eternal ages be held in honour. put we are speaking of two different things. My Majesty speaks of the fetters which the teaching puts upon the thoughts of God; yours refers to priestly statecraft, which divides teaching and knowledge. But Pharaoh would not be arro- gant, and there is no greater arrogance than such a division. No, there is no arrogance in the world greater than that of dividing the chil- dren of our Father into initiate and uninitiate and teaching double words: all-knowingly for the masses, knowingly in the inner circle. No, we must speak what we know, and witness what we have seen. Pharaoh wants to do nothing but improve the teaching, even though it be made hard for him by the teaching. And still it has been said to me: 'Call me not Aton, for that is in need of improvement. Call me the Lord of the Aton!' But I, through keeping silent, forgot. See now what the Father does for his beloved son! He sends him a mes- senger and dream-interpreter, who shows him his dreams, dreams from below and dreams from above, dreams important for the realm and for heaven; that he should awake in him what he already knows, and interpret what was already said to him. Yes, how loveth the Father his child the King who came forth out of him, that he sends down a soothsayer to him, to whom from long ages has been handed down the teaching that it profits man to press on towards the last and highest! "

"To my knowledge," Tiy coldly remarked, "your soothsayer came up from below, out of a dungeon, and not from above."

"Ah, in my opinion that is sheer mischief, that he came from be-low," cried Amenhotep. "And besides, above and below mean not much to the Father, who when he goes down makes the lower the upper, for where he shines, there is the upper world. From which it comes that his messengers interpret dreams from above and below with equal skill. Go on, soothsayer! Did I say stop? If I did, I meant go on! That wanderer out of the East, from whom you spring, did not stop at the sun, but pressed on above it?"

"Yes, in spirit," answered Joseph smiling. "For in the flesh he was but a worm on this earth, weaker than most of those above and below him. And still he refused to bow and to worship, even before one of these phenomena, for they were but witness and work, as he himself was. All being, he said, is a work of the highest, and before the being is the spirit of whom it bears witness. How could I commit so great a folly and bum incense to a witness, be it never so weighty - I, who am consciously a witness, whereas the others simply are and know it not? Is there not something in me of Him, for which all being is but evidence of the being of the Being which is greater than His works and is outside them? It is outside the world, and though it is the compass of the world, yet is the world not its compass. Far is the sun, surely three hundred and sixty thousand miles away, and yet / Page969 / his rays are here. But He who shows the sun the way hither is further than far, yet near in the same measure, nearer than near. Near or far is all the same to Him, for He has no space nor any time; and though the world is in Him, He is not in the world at all, but in heaven."

"Did you hear that, Mama?" asked Amenhotep in a small voice, tears in his eyes. "Did you hear the message which my heavenly Father sends me through this young man, in whom I straightway saw something, as he came in, and who interprets to me my dreams? I will only say that I have not said all that was said to me in my seizure, and, keeping silent, forgot it. But when I heard: 'Call me not Aton, but rather the Lord of the Aton,' then I heard also this: 'Call on me not as "my Father above," for that is of the sun in the sky; it must needs be changed, to say: "My Father who art in heaven" !' So heard I and shut it up within me, uecause I was anxious over the truth for the sake of the teaching. But he whom I took out of the prison, he opens the prison of truth that she may come forth in beauty and light; and teaching and truth shall embrace each other, even as I embrace him."

And with wet eyelashes he worked himself up out of his sunken seat, embraced Joseph, and kissed him.

"Yes, yes!" he cried: He began to hurry once more up and down the Cretan loggia, to the bee-portieres, to the windows and back, his hands pressed to his heart. "Yes, yes, who art in heaven, fur-ther than far and nearer than near, the Being of beings, that looks not into death, that does not become and die but is, the abiding light, that neither rises nor sets, the unchanging source, out of which stream all life, light, beauty, and truth-that is the Father, so reveals He Himself to Pharaoh His son, who lies in His bosom and to whom He shows all that He has made. For He has made all, and His love is in the world, and the world knows Him not. But Pharaoh is His witness and bears witness to His light and His love, that through Him all men may become blessed and may believe, even though now they still love the darkness more than the light that shines in it. For they under-stand it not, therefore are their deeds evil. But the son, who came from the Father, will teach it to them. Golden spirit is the light, father-spirit; out of the mother-depths below power strives upward to it, to be purified in its flame and become spirit in the Father. Im-material is God, like His sunshine, spirit is He, and Pharaoh teaches you to worship Him in spirit and in truth. For the son knoweth the Father as the Father knoweth him, and will royally reward all those who love Him and keep His commandments - he will make them great and gilded at court because they love the Father in the son who came out of Him. For my words are not mine, but the words of my Father who sent me, that all might become one in light and love, even as I and the Father are one. . . ."

 

 

WHY SMASH ATOMS

A. K. Solomon 1940

VAN DE GRAAFF GENERATOR

Page 77

"Once the fairy tale hero has penetrated the ring of fire round the magic mountain he is free to woo the heroine in her castle on the mountain top."

.....

 

OF TIME AND STARS

Arthur C. Clarke 1972

FOREWORD

"'Into the Comet' and 'The Nine Billion Names of God' both involve computers and the troubles they may cause us. While writing this preface, I had occasion to call upon my own HP 9100A computer, Hal Junior, to answer an interesting question. Looking at my records, I find that I have now written just about one hundred short stories. This volume contains eighteen of them: therefore, how many possible 18-story collections will I be able to put together? The answer ­as I am sure will be instantly obvious to you - is 100 x 99. . . x 84 x 83 divided by 18 x 17 x 16 ... x .2 x 1. This is an impressive number - Hal Junior tells me that it is approximately 20,772,733,124,605,000,000.

Page 15

The Nine Billion Names of God

'This is a slightly unusual request,' said Dr Wagner, with what he hoped was commendable restraint. 'As far as I know, it's the first time anyone's been asked to supply a Tibetan monastery with an Automatic Sequence Computer. I don't wish to be inquisitive, but I should hardly have thought that your - ah - establishment had much use for such a machine. Could you explain just what you intend to do with it?'
'Gladly,' replied the lama, readjusting his silk robes and carefully putting away the slide rule he had been using far currency conversions. 'Your Mark V Computer can carry out any routine mathematical operation involving up to ten digits. However, for our work we are interested in letters, not numbers. As we wish you to modify the output circuits, the machine will be printing words, not columns of figures.'
'I don't quite understand. . .'
'This is a project on which we have been working for the last three centuries - since the lamasery was founded, in fact. It is somewhat alien to your way of thought, so I hope you will listen with an open mind while I explain it.'
'Naturally.'
'It is really quite simple. We have been compiling a list which shall contain all the possible names of God.'
'I beg your pardon?'

Page16

'We have reason to believe,' continued the lama imperturbably, 'that all such names can be written with not more than nine letters in an alphabet we have devised.'
'And you have been doing this for three centuries?'
'Yes: we expected it would take us about fifteen thousand years to complete the task.'
'Oh,' Dr Wagner looked a little dazed. 'Now I see why you wanted to hire one of our machines. But what exactly is the purpose of this project?'
The lama hesitated for a fraction of a second, and Wagner wondered if he had offended him. If so, there was no trace of annoyance in the reply.
'Call it ritual, if you like, but it's a fundamental part of our belief. All the many names of the Supreme Being - God Jehova, Allah, and so on - they are only man-made labels. There is a philosophical problem of some difficulty here, which I do not propose to discuss, but somewhere among all the possible combinations of letters that can occur are what one may call the real names of God. By systematic permutation of letters, we have been trying to list them all.'
'I see. You've been starting at AAAAAAA . . . and working up to ZZZZZZZZ . . .'
'Exactly - though we use a special alphabet of our own. Modifying the electromatic typew
riters to deal with this is, of course, trivial. A rather more interesting problem is that of devising suitable circuits to eliminate ridiculous combinations. For example, no letter must occur more than three times in succession.'
,'Three? Surely you mean two.'
'Three is correct: I am afraid it would take too long to explain why, even if you understood our language.' "

 

 

I = 9 9 = I

R = 9 9 = R

 

 

OF

T9ME AND STA9S

A9thu9 C. Cla9ke,1972

Page 15

THE N9NE B9LL9ON NAMES OF GOD

'Th9s 9s a sl9ghtly unusual 9equest,'sa9d D9 Wagne9, w9th what he hoped was commendable 9est9a9nt.' As fa9 as 9 know, 9t's the f99st t9me anyone's been asked to supply a T9betan monaste9y with an Automat9c Sequence Compute9. 9 don't w9sh to be 9nqu9s9t9ve, but 9 should ha9dly have thought that you9- ah - establ9shment had much use for such a mach9ne.Could you expla9n just what you 9ntend to do w9th 9t?'

'Gladly,' 9epl9ed the lama, 9eadjust9ng h9s s9lk 9obes and ca9efully putting away the sl9de 9ule he had been us9ng fo9 cu99ency conve9s9ons. 'You9 Ma9k V Compute9 can ca99y out any 9out9ne mathemat9cal ope9at9on 9nvolv9ng up to ten d9g9ts. Howeve9, for ou9 work we are 9nte9ested 9n lette9s, not numbe9s. As we w9sh you to mod9fy the output c9rcu9ts,the mach9ne w9ll be p99nt9ng wo9ds not columns of f9gu9es.'

'9 dont qu9te unde9stand…'

'Th9s 9s a p9oject on wh9ch we have been work9ng fo9 the last th9ee centu99es - s9nce the lamase9y was founded, 9n fact.9t 9s somewhat al9en to you9 way of thought, so9 hope you w9ll l9sten with an open m9nd wh9le 9 expla9n 9t

'Natu9ally.'

'9t 9s 9eally qu9te s9mple.We have been comp9l9ng a l9st wh9ch shall conta9n all the poss9ble names of God'

'9 beg you9 pa9don?' / Page16 / 'We have 9eason to bel9eve' cont9nued the lama 9mpe9tu9bably, ' that all such names can be w99tten with not mo9e than n9ne lette9s 9n an alphabet we have dev9sed,'

'And you have been do9ng th9s for three centu99es?

'Yes: we expected9t would take us about f9fteen thousand years to complete the task.'

'Oh, Dr Wagne9 looked a l9ttle dazed. 'Now9 see why you wanted to h99e one of ou9 mach9nes. But what exactly9s the pu9pose of th9s p9oject ?

'The lama hes9tated fo9 a f9act9on of a second, and Wagne9 wonde9ed9f he had offended h9m.9f so the9e was no t9ace of annoyance9n the 9eply.

'Call9t 99tual, 9f you l9ke, but 9t's a fundamental pa9t of ou9 bel9ef. All the many names of the Sup9eme Be9ng - God , Jehova , Allah , and so on - they a9e only man made labels. The9e 9s a ph9losoph9cal p9oblem of some d9ff9culty he9e, wh9ch9 do not p9opose to d9scuss, but somewhe9e among all the poss9ble comb9nat9ons of lette9s that can occu9 a9e what one may call the 9eal names of God. By systemat9c pe9mutat9on of lette9s, we have been t9y9ng to l9st them all'

9 see. You've been sta9t9ng at AAAAAAA… and wo9k-9ng up to ZZZZZZZZ …'

'Exactly - though we use a spec9al alphabet of ou9 own. Mod9fy9ng the elect9omat9c typew99te9s to deal w9th th9s 9s of cou9se t99v9al. A 9athe9 mo9e 9nte9est9ng p9oblem 9s that of dev9s9ng su9table c99cu9ts to el9m9nate 9 9d9culous comb9nat9ons. Fo9 example, no lette9 must occu9 mo9e than th9ee t9mes 9n sucess9on.'

'Th9ee? Su9ely you mean two.'

'Th9ee 9s co99ect; 9 am af9a9d 9t would take too long to expla9n why , even 9f you unde9stood ou9 language.'/ Page 17 / '9'm su9e 9t would,' sa9d Wagne9 hast9ly. 'Go on.'

'Luck9ly, 9t w9ll be a s9mple matte9 to adapt you9 Automat9c Sequence Compute9 fo9 th9s wo9k, s9nce once 9t has been p9og9ammed p9ope9ly 9t w9ll pe9mute each lette9 9n tu9n and p99nt the 9esult. What would have taken us f9fteen thousand years 9t w9ll be able to do 9n a hund9ed days.'

'Dr Wagne9 was sca9cely consc9ous of the fa9nt sounds f9om the Manhatten st9eets fa9 below. He was 9n a d9ffe9ent wo9ld, a wo9ld of natu9al, not man-made mounta9ns. H9gh up 9n the99 9emote ae99es these monks had been pat9ently at wo9k gene9at9on afte9 gene9at9on, comp9l9ng the99 l9sts of mean9ngless wo9ds. Was the9e any l9m9ts to the foll9es of mank9nd ? St9ll, he must g9ve no h9nt of h9s 9nne9 thoughts. The custome9 was always 99ght…"

 

 

OF TIME AND STARS

Arthur C. Clarke 1972

Page 68

Into the Comet


"Pickett's fingers danced over the beads, sliding them up and down the wires with lightning speed. There were twelve wires in all, so that the abacus could handle numbers up to 999,999,999,999 - or could be divided into separate sections where several independent calculations could be carried out simultaneously.
'374072,' said Pickett, after an incredibly brief interval of time. 'Now see how long you take to do it, with pencil and paper.'
There was a much longer delay before Martens, who like most mathematicians was poor at arithmetic, called out '375072'. A hasty check soon confirmed that Martens had taken at least three times as long as Pickett to arrive at the wrong answer.
The atronomer's face was a study in mingled chagrin, astonishment, and curiosity.
'Where did you learn that trick?' he asked. 'I thought those things could only add and subtract.'
'Well - multiplication's only repeated addition, isn't it? All I did was to add 856 seven times in the unit column, three times in the tens column, and four times in the hundreds column. You do the same thing when you use pencil and paper. Of course, there are some short cuts, but if you think I'm fast, you should have seen my grand-uncle. He used to work in a Yokohama bank, and you couldn't see his fingers / Page 69 / when he was going at speed"

 

 

DECIPHER

MANKIND HAD 1200 YEARS YEARS

TO CRACK THE CODE WE HAVE

ONE WEEK LEFT

Stel Pavlou

Page 357

24 hours

"We live in a universe of patterns. Every night the stars move in circles across the sky. The seasons cycle at yearly intervals. No two snowflakes are ever exactly the same, but the all have sixfold symmetry. Tigers and zebras are covered in patterns of stripes; leopards and hyenas are covered in pat terns of spots. Intricate trains of waves march across the oceans; very similar trains of sand dunes march across the desert . . . By using mathematics... we have discovered great secret: nature's patterns are not just there to be admired, they are vital clues to the rules that govern natural processes."

Ian Stewart, Nature's Numbers, 1995

 

 

2061

ODYSSEY THREE

Arthur C. Clarke 1987

Page 13 (number 0mitted)

"THE MAGIC MOUNTAIN"

 

 

THE LOST WORLDS OF 2001

Arthur C.Clarke

1972

"Sorry to interrupt the festivities, but we have a problem."
(HAL 9000, during Frank Poole's birthday party)


"Houston, we've had a problem." (Jack Swigert, shortly after playing the

Zarathustra

theme to his TV audience, aboard Apollo 13 Command Module Odyssey)

 

 

THE MAGIC MOUNTAIN

Thomas Mann 1924

Page 706

THE

THUNDERBOLT

 

 

THE DIE IS NOW CAST NOW CAST IS THE DIE

 

 

THERE IS NO ATTEMPT MADE TO DESCRIBE THE CREATIVE PROCESS REALISTICALLY

THE ACCOUNT IS SYMBOLIC AND SHOWS GOD CREATING THE WORLD BY MEANS OF LANGUAGE

AS THOUGH WRITING A BOOK BUT LANGUAGE ENTIRELY TRANSFORMED

THE MESSAGE OF CREATION IS CLEAR EACH LETTER OF

THE

ALPHABET

IS

GIVEN

A

NUMERICAL

VALUE BY COMBINING THE LETTERS WITH THE SACRED NUMBERS

REARRANGING THEM IN ENDLESS CONFIGURATIONS

THE MYSTIC WEANED THE MIND AWAY FROM THE NORMAL CONNOTATIONS OF WORDS

 

 

THE LIGHT IS RISING NOW RISING IS THE LIGHT

 

 

SOMEONE WHO KNOWS SOMETHING

 

 

T
=
2
-
3
THE
33
15
6
P
=
7
-
5
POWER
77
32
5
A
=
1
-
3
AND
19
10
1
T
=
2
-
3
THE
33
15
6
G
=
7
-
5
GLORY
77
32
5
-
-
19
-
19
-
239
104
23
-
-
1+9
-
1+9
-
2+3+9
1+0+4
2+3
-
-
10
-
10
-
14
5
5
-
-
1+0
-
1+0
-
1+4
-
-
-
-
1
-
1
-
5
5
5

 

 

THE DIVINE INVASION

Philip K. Dick 1981

Page 85

'What's wrong?' Elias put his arm around the boy and lifted him up to hold him. 'I've never seen you so upset.'

'He listened to that while my mother was dying!' Emmanuel stared into Elias's bearded face.

I remember, Emmanuel said to himself. I am beginning to remember who I am.

Elias said, 'What is it?' He held the boy tight.

It is happening, Emmanuel realized. At last. That was the first of the signal that I — I myself — prepared. Knowing it would eventually fire.
The two of them gazed into each other's faces. Neither the boy nor the man spoke. Trembling, Emmanuel clung to the old bearded man; he did not let himself fall.
'Do not fear,' Elias said.

'Elijah,' Emmanuel said. 'You are Elijah who comes first. Before, the great and terrible day.'

Elias, holding the boy and rocking him gently, said, 'You have nothing to fear on that day.'

'But he does,' Emmanuel said. 'The Adversary whom we hate. His time has come. I fear for him, knowing as I do, now, what is ahead.'

'Listen,' Elias said quietly.

How you have fallen from heaven, bright morning star,
felled to the earth, sprawling helpless across the nations!
You thought in your own mind,
I will scale the heavens;
I will set my throne high above the stars of God,
I will sit on the mountain where the gods meet
in the far recesses of the north.
I will rise high above the cloud-banks
and make myself like the Most High.
Yet you shall be brought down to Sheol,
to the depths of the abyss.
Those who see you will stare at you,
they will look at you and ponder . . .

Page 86

You see?' Elias said. 'He is here. This is his place, this little world. He made it his fortress two thousand years ago, and set up a prison for the people as he did in Egypt. For two thousand years the people have been crying and there was no response, no aid. He has them all. All thinks he is safe.'
Emmanuel, clutching the old man, began to cry.
`Still afraid?' Elias said.
Emmanuel said, 'I cry with them. I cry with my mother. I cry with the dying dog who did not cry. I cry for them. And for Belial who fell, the bright morning star. Fell from heaven and began it all.'
And, he thought. I cry for myself. I am my 'mother; I am the dying dog and the suffering people, and I, he thought, am that bright morning star, too . . . even Belial; I am that and what it has become.
The old man held him fast.

 

 

THE DIVINE INVASION

Philip K. Dick 1981

8

Page 106

'The Torah is the Law?' Herb said.

It is more than the Law. the word "Law is inadequate. Even though the new testament of the Christians always uses the word "Law" for Torah. Torah is the /Page 107/ totality of divine disclosure by God; it is alive; it existed before creation. It is a mystic, almost cosmic, entity. The Torah is the Creator's instrument. With it he created the universe and for it he created the universe. It is the highest idea and the living soul of the world. Without it the world could not exist and would have no right to exist. I am quoting the great Hebrew poet Hayyim Nahman Bialik who lived from the latter part of the nineteenth century into the mid-twentieth century. You should read him sometime.'
`Can you tell me anything else about the Torah?'
`Resh Lakish said, "If one's intent is pure, the Torah for him becomes a life-giving medicine, purifying him to life. But if one's intent is not pure, it becomes a death-giving drug, purifying him to death."'
The two men remained silent for a time.
`I will tell you something more,' Elias said. 'A man came to the great Rabbi Hillel — he lived in the first century, CE — and said, "I will become a proselyte on the condition that you teach me the entire Torah while I stand on one foot." Hillel said, "Whatever is hateful to you, do not do it to your neighbor. That is the entire Torah. The rest is commentary; go and learn it."' He smiled at Herb Asher.
`Is the injunction actually in the Torah?' Herb Asher said. 'The first five books of the Bible?'
`Yes. Leviticus nineteen, eighteen. God says, "You shall love your neighbor as a man like yourself." You did not know that, did you? Almost two thousand years before Jesus.'
`Then the Golden Rule derives from Judaism,' Herb said.
'Yes, it does, and early Judaism. The Rule was presented to man by God himself.'
I have a lot to learn,' Herb said.

 

 

-
-
-
-
-
TORAH
-
-
-
-
-
-
-
2
TO
35
8
8
-
-
-
-
1
R
18
9
9
-
-
-
-
2
A+H
9
9
9
T
=
2
-
5
TORAH
62
26
26
-
-
-
-
-
-
6+2
2+6
2+6
T
=
2
-
5
TORAH
8
8
8

 

 

-
-
-
-
-
TORAH
-
-
-
-
-
-
-
2
TO
35
8
8
-
-
-
-
1
R+A+H
27
18
9
T
=
2
-
5
TORAH
62
26
26
-
-
-
-
-
-
6+2
2+6
2+6
T
=
2
-
5
TORAH
8
8
8

 

 

THE DIVINE INVASION

Philip K. Dick 1981

10

Page 139

About the two of them the wind rustled, as if speaking. He could hear the wind as words. And the wind said;

BEWARE!

He wondered if she heard it, too.
But they were still friends. Zina told Emanuel about an early identity that she had once had. Thousands of years ago, she said, she had been Ma'at, the Egyptian goddess who represented the cosmic order and justice. When someone died his heart was weighed against Ma'at's ostrich feather. By this the person's burden of sins was determined.
The principle by which the sinfulness of the person was determined consisted of the degree of his truthfulness. To the extent that he was truthful the judgement went in his favor. This judgement was presided over by Osiris, but since Ma'at was the goddess of truthfulness, then it followed that the determination was hers to make.
`After that,' Zina said, 'the idea of the judgement of human souls passed over into Persia.' In the ancient Persian religion, Zoroastrianism, a sifting bridge had to be crossed by the newly dead person. If he was evil the bridge got narrower and narrower until he toppled off and plunged into the fiery pit of hell. Judaism in its later stages and Christianity had gotten their ideas of the Final Days from this.
The good person, who managed to cross the sifting bridge, was met by the spirit of his religion: a beautiful young woman with superb, large breasts. However, if the person was evil the spirit of his religion consisted of a dried-up old hag with sagging paps. You could tell at a glance, therefore, which category you belonged to.

 

 

THE DIVINE INVASION

Philip K. Dick 1981

14

Page 194

Oh my God, he said to himself; he shook violently. Blood and living words, and something intelligent close by, simulating the world, or the world simulating it; something camouflaged, an entity that was aware of him.
A beam of pink light blinded him; he felt dreadful pain in his head, and clapped his hands to his eyes. I am blind! he realized. With the pain and the pink light came understanding, an acute knowledge; he knew that Zina was not a human woman, and he knew, further, that the boy Manny was not a human boy. This was not a real world he was in; he understood that because the beam of pink light had told him that. This world was a simulation, and something living and intelligent and sympathetic wanted him to know. Something cares about me and it has penetrated this world to warn me, he realized, and it is camouflaged as this world so that the master of this world, the lord of this unreal realm, will not know; not know it is here and not know it has told me. This is a terrible secret to know, he thought. I could be killed for knowing this. I am in a -

FEAR NOT

`Okay,' he said, and still trembled. Words inside his head, knowledge inside his head. But he remained blind, and the pain also remained. 'Who are you?' he said. 'Tell me your name.'

VALIS

`Who is "Valis"?' he said

THE LORD YOUR GOD

 

 

-
-
-
-
-
KNOW N KNOW
-
-
-
K
=
2
-
4
KNOW
63
18
9
N
=
5
-
1
N
14
5
5
K
=
2
-
4
KNOW
63
18
9
-
-
9
-
9
KNOW N KNOW
140
41
23
-
-
-
-
-
-
1+4+0
1+0+4
2+3
-
-
9
-
9
KNOW N KNOW
14
5
5
-
-
-
-
-
-
1+4
-
-
-
-
9
-
9
KNOW N KNOW
5
5
5

 

 

THE DIVINE INVASION

Philip K. Dick 1981

Page 54

"I do remember some things, then, "Emamanuel said.

"You'll remember more. You see, you set up a disinhibiting stimulus that would remind you before-well, when the right time came. You're the only one who knows what the stimulus is. Even Elias doesn't know it. I don't know it; you hid it from me, back when you were what you were."

"I am what I am now," Emmanuel said.

"Yes, except that you have an impaired memory," Zina said, pragmatically. "So it isn't the same.

"I guess not," the boy said. "I thought you said you could make me remember."

"There are different kinds of remembering. Elias can make you remember a little, and I can make you remember more; but only your own disinhibiting stimulus can make you be. The word is .. . you have to bend close to me to listen; only you should hear this word. No, I'll write /page 55/ it." Zina took a piece of paper from a nearby desk, and a length of chalk, and wrote one word.

HAYAH

Gazing down at the word, Emmanuel felt memory come to him, but only for a nanosecond; at once-almost at once-it departed.

"Hayah," he said, aloud.

"That is the Divine Tongue," Zina said.

"Yes," he said. "I know." The word was Hebrew, a Hebrew root word. And the Divine Name itself came from that word. He felt a vast and terrible awe; he felt afraid.

"Fear not," Zina said quietly.

"I am afraid," Emmanuel said, "because for a moment I remembered." Knew, he thought, who I am.

But he forgot again. By the time he and the girl had gone outside into the yard he no longer knew. And yet-strange!-he knew that he had known, known and forgotten again almost at once. As if, he thought, I have two minds inside me, one on the surface and the other in the depths. The surface one has been injured but the deep one has not. And yet the deep one can't speak; it is closed up. Forever? No; there would be the stimulus, one day. His own device.

Probably it was necessary that he not remember. Had he been able to recall into consciousness everything, the basis of it all, then the government would have killed him. There existed two heads of the beast, the religious one, a Cardinal Fulton Statler Harms, and then a scientific one named N. Bulkowsky. But these were phantoms. To Emmanuel the Christian-Islamic Church and the Scientific Legate did not constitute reality. He knew what lay /page 56/ behind them. Elias had told him. But even had Elias not told him he would have known anyhow; he would everywhere and at every time be able to identify the Adversary.

What did puzzle him was the girl Zina. Something in the situation did not ring right. Yet she had not lied; she could not lie. He had not made it possible for her to deceive; that constituted her fundamental nature: her veracity. All he had to do was ask her.

Meanwhile, he would assume that she was one of the zine; she herself had admitted that she danced. Her name, of course, came from dziana, and sometimes it appeared as she used it, as Zina.

Going up to her, stopping behind her but standing very close to her, he said in her ear, "Diana."

At once she turned. And as she turned he saw her change. Her nose became different and instead of a girl he saw now a grown woman wearing a metal mask pushed back so that it revealed her face, a Greek face; and the mask, he realized, was the war mask. That would be Pallas. He was seeing Pallas, now, not Zina. But, he knew, neither one told him the truth about her. These were only images. Forms that she took. Still, the metal mask of war impressed him. It faded, now, this image, and he knew that no one but himself had seen it. She would never reveal it to other people. The Divine Invasion

"Why did you call me 'Diana'?" Zina asked.

"Because that is one of your names."

Zina said, "We will go to the Garden one of these days. So you can see the animals."

"I would like that," he said. "Where is the Garden?"

"The Garden is here," Zina said.

"I can't see it."

"You made the Garden," Zina said.

"I can't remember." His head hurt; he put his hands against the sides of his face. Like my father, he thought; he used to do what I am doing. Except that he is not my father.

To himself he said, I have no father.

Pain filled him, the pain of isolation; suddenly Zina had disappeared, and the school yard, the building, the city-everything vanished. He tried to make it return but it would not return. No time passed. Even time had been abolished. I have completely forgotten, he realized. And because I have forgotten, it is all gone. Even Zina, his darling and delight, could not remind him now; he had returned to the void.

A low murmuring sound moved slowly across the face of the void, across the deep. Heat could be seen; at this transformation of frequency heat appeared as light, but only as a dull red light, a somber light. He found it ugly.

My father, he thought. You are not.

His lips moved and he pronounced one word.

HAYAH

The world returned.

 

I AM THE OPPOSITE OF THE OPPOSITE I AM THE OPPOSITE OF OPPOSITE IS THE AM I ALWAYS AM

 

 

T
=
2
-
3
THE
33
15
6
P
=
7
-
5
POWER
77
32
5
A
=
1
-
3
AND
19
10
1
T
=
2
-
3
THE
33
15
6
G
=
7
-
5
GLORY
77
32
5
-
-
19
-
19
-
239
104
23
-
-
1+9
-
1+9
-
2+3+9
1+0+4
2+3
-
-
10
-
10
-
14
5
5
-
-
1+0
-
1+0
-
1+4
-
-
-
-
1
-
1
-
5
5
5

 

 

THE DIVINE INVASION

Philip K. Dick 1981

15

Page 210

"To Zina Pallas, the boy said, you have lost.'

'Yes, I have lost.' She nodded. 'You made her real and he still cares for her. The dream for him is no longer a dream; it is true down to the level of disappointments.'

'Which is the stamp of authenticity.'

'Yes,' she said. 'Congratulations.' Zina extended her hand to Emmanuel and they shook.

'And now,' the boy said, 'you will tell me who you are.'

 

16

Page 211

"Zina said, 'Yes, I will tell you who I am, Emmanuel, but I will not let your world return. Mine is better. Herb Asher leads a much happier life; Rybys is alive . . . Linda Fox is real - '

'But you did not make her real,' he said. I did.'

'Do you want back again the world you gave them? With the winter, its ice and snow and everything? It is I who burst the prison; I brought in the springtime. I deposed the procurator maximus and the chief prelate. Let it stay as it is.'

'I will transmute your world into the real,' he said. 'I have already began. I manifested myself to Herb Asher when you kissed him; I penetrate your world in my true form. I am making it my world, step by step. What the people must do, however is remember. They may live in your world but they must know that a worse one existed and they were forced to live in it. I restored Herb Asher's memories, and the other dream dreams.'

'That's fine with me.'

'Tell me, now,' he said, 'who you are.'

'Let us go,' she said, 'hand in hand. Like Beethoven and Goethe: two friends. Take us to Stanley Park in British Columbia and we will observe the animals there, the bwolves, the great white wolves. It is a beautiful park, and LionsgatebBridge is beautiful; Vancouver, British Columbia is the most beautiful city on Earth.'

'That is true,' he said, 'I had forgotten.'

'And after you view it Iwant you to ask yourself if you /Page 212/ would destroy it or change it in any way. I want you to inquire of yourself if you would, upon seeing such earthly beauty, bring into existence your great and terrible day in which all the arrogant and evil-doers shall be chaff, set ablaze, leaving them neither root nor branch. OK?'

'OK,' Emmanuel said.

Zina said

We are spirits of the air

Who of human beings take care.

'Are you?' he said. Because, he thought, if that is so then you are an atmospheric spirit, which is to say - an angel.

Zina said:

Come, all ye songsters of the sky,

Wake and assemble in this wood:

But no ill-boding bird be nigh,

None but the harmless and the good.

'What are you saying?' Emmanuel said,

'Take us to Stanley Park first,' Zina said. 'Because if you take us there, we shall actually be there; it will be no dream.'

'He did so.

Together they walked across the verdant ground, among the vast trees. These stands, he knew, had never been logged; this was the primeval forest. 'It is exceedingly beautiful,' he said to her.

'It is the world,' she said.

'Tell me who you are.'

Zina said I am the Torah.'

Page 213

After a moment Emmanuel said, 'Then I can do nothing regarding the universe without consulting you.'

'And you can do nothing regarding the universe that is contrary to what I say.' Zina said, 'as you yourself decided, in the beginning, when you created me. You made me alive; I am a living being that thinks. I am the plan of the universe , its blueprint. That is the way you intended it and that is the way it is.'

'Hence the slate you gave me,' he said.

'Look at me Zina said.

He looked at her - and saw a young woman, wearing a crown, and sitting on a throne. Malkuth,' he said. 'The lowest of the ten sefiroth.'

'And you are the Eternal Infinite En Sof,' Malkuth said. 'The first and highest of the sefiroth of theTree of Life.'

'But you said that you are the Torah.'

'In the Zohar,' Malkuth said, 'the Torah is depicted as a beautiful maiden living alone, secluded in a great castle. Her secret lover comes to the castle to see her, but all he can do is wait futilely outside hoping for a glimpse of her. Finally she appears at the window and he is able to catch sight of her, but only for an instant. Later on she lingers at the window and he is able, therefore, to speak with her: yet, still, she hides her face behind a veil . . . and her answers to his questions are evasive. Finally, after a long time, when her lover has become despairing that he will ever get to know her, she permits him to see her face at last.'

Emmanuel said, 'Thus revealing to her lover all the secrets which she has up to now, throughout the long courtship, kept buried in her heart. I know the Zohar.

You are right.'

Page 214

'So you know me now, En Sof,' Malkuth said. Does it please you?'

'It does not,' he said ' 'because although what you say is true, there is one more veil to be removed from your face. There is one more step.'

'True,' Malkuth, the lovely young woman seated on the throne, wearing a crown, said, 'but you will have to find it.'

'I will,' he said. I am so close now; only a step, one single step away.'

'You have guessed,' she said. But you must know.'

'How beautiful you are, Malkuth,' he said. 'And of course you are here in the world and love the world; you are the sefira that represents the Earth. You are the womb containing everything, all the other sefiroth that constitute the Tree itself; those other forces, nine of them, are generated by you.'

'Even Kether,' Malkuth said, calmly. 'Who is highest.'

'You are Diana,the fairy queen, he said. 'You are Pallas Athena, the spirit of righteous war; you are the spring queen, you are Hagia Sophia, Holy Wisdom; you are the Torah which is the formula and blueprint of the universe; you are Malkuth of the Kabala, the lowest of the ten sefiroth of the tree of life; and you are my companion and friend, my guide. But what are you actually? Under all the disguises? I know what you are and - He put his hand on hers. 'I am beginning to remember. The Fall, when the Godhead was torn apart.'

'Yes,' she said, nodding. 'You are remembering back to that, now. To the beginning.'

'Give me time.' he said. 'Just a little more time. It is hard. It hurts.'

She said, 'I will wait.' Seated on her throne she waited.

Page 215

She had waited for thousands of years, and, in her face, he could see the patient and placid willingness to wait longer, as long as was necessary. both of them had known from the beginning that this moment would come, when they would be back together. They were together now, again, as it had been originally. All he had to do was name her. To name is to know, he thought. To know and to summon; to call.

'Shall I tell you your name?' he said to her.

She smiled, the lovely dancing smile, but no mischief shone in her eyes; instead, love glimmered at him, vast extents of love.

 

 

-
-
-
-
-
ARGO
-
-
-
A
=
1
-
1
A
1
1
1
R
=
9
-
1
R
18
9
9
G
=
7
-
1
G
61
7
7
O
=
6
-
1
O
32
6
6
-
-
23
-
4
ARGO
41
23
23
-
-
2+3
-
-
-
4+1
2+3
2+3
-
-
5
-
4
ARGO
5
5
5

 

 

-
4
A
R
G
O
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
+
=
6
-
=
6
=
6
=
6
-
-
-
-
-
15
+
=
15
1+5
=
6
=
6
=
6
-
4
A
R
G
O
-
-
-
-
-
-
-
-
-
-
-
-
1
9
7
-
+
=
17
1+7
=
8
=
8
=
8
-
-
1
18
7
-
+
=
26
2+6
=
8
=
8
=
8
-
4
A
R
G
O
-
-
-
-
-
-
-
-
-
-
-
-
1
18
7
15
+
=
41
4+1
=
5
=
5
=
5
-
-
1
9
7
6
+
=
23
2+3
=
5
=
5
=
5
-
4
A
R
G
O
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
occurs
x
1
=
1
=
1
2
-
-
-
-
-
-
-
2
TWO
2
-
-
-
-
-
3
-
-
-
-
-
-
-
3
THREE
3
-
-
-
-
-
4
-
-
-
-
-
-
-
4
FOUR
4
-
-
-
-
-
5
-
-
-
-
-
-
-
5
FIVE
5
-
-
-
-
-
-
-
-
-
-
6
-
-
6
occurs
x
1
=
6
=
6
-
-
--
-
7
--
--
--
7
occurs
x
1
=
7
=
7
7
-
--
-
-
--
--
--
8
SEVEN
8
-
-
-
-
-
-
-
-
9
-
-
-
-
9
occurs
x
1
=
9
=
9
7
4
A
R
G
O
-
-
23
-
-
4
-
23
-
23
1+3
-
-
9
-
-
-
-
2+3
-
-
-
-
2+3
-
2+3
7
4
A
R
G
O
-
-
5
-
-
4
-
5
-
5
-
-
1
9
7
6
-
-
-
-
-
-
-
-
-
-
7
4
A
R
G
O
-
-
5
-
-
4
-
5
-
5

 

 

4
A
R
G
O
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
+
=
6
-
=
6
=
6
=
6
-
-
-
-
15
+
=
15
1+5
=
6
=
6
=
6
4
A
R
G
O
-
-
-
-
-
-
-
-
-
-
-
1
9
7
-
+
=
17
1+7
=
8
=
8
=
8
-
1
18
7
-
+
=
26
2+6
=
8
=
8
=
8
4
A
R
G
O
-
-
-
-
-
-
-
-
-
-
-
1
18
7
15
+
=
41
4+1
=
5
=
5
=
5
-
1
9
7
6
+
=
23
2+3
=
5
=
5
=
5
4
A
R
G
O
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
-
1
occurs
x
1
=
1
=
1
-
-
-
-
6
-
-
6
occurs
x
1
=
6
=
6
-
--
-
7
--
--
--
7
occurs
x
1
=
7
=
7
-
-
9
-
-
-
-
9
occurs
x
1
=
9
=
9
4
A
R
G
O
-
-
23
-
-
4
-
23
-
23
-
-
9
-
-
-
-
2+3
-
-
-
-
2+3
-
2+3
4
A
R
G
O
-
-
5
-
-
4
-
5
-
5
-
1
9
7
6
-
-
-
-
-
-
-
-
-
-
4
A
R
G
O
-
-
5
-
-
4
-
5
-
5

 

 

A
=
1
-
-
ARGO
-
-
-
-
-
-
-
2
R+A
19
10
1
-
-
-
-
2
G+O
22
7
7
-
-
-
-
4
ARGO
41
23
23
-
-
-
-
-
-
4+1
2+3
2+3
-
-
-
-
4
ARGO
5
5
5

 

 

MAYDAY MAYDAY MAYDAY

 

Mayday - Wikipedia, the free encyclopedia

en.wikipedia.org/wiki/Mayday

Mayday is an emergency procedure word used internationally as a distress signal in voice procedure radio communications. It derives from the French venez ...

Mayday calls - History - Other urgent calls - See also

Mayday

From Wikipedia, the free encyclopedia

Mayday is an emergency procedure word used internationally as a distress signal in voice procedure radio communications. It derives from the French venez m'aider, meaning "come help me".[1]

It is used to signal a life-threatening emergency primarily by mariners and aviators, but in some countries local organisations such as police forces, firefighters, and transportation organizations also use the term. The call is always given three times in a row ("Mayday Mayday Mayday") to prevent mistaking it for some similar-sounding phrase under noisy conditions, and to distinguish an actual Mayday call from a message about a Mayday call.

 

 

A

60

SECOND 60 SECOND

MINUTE 1 MINUTE

MIND + MATTER 9 MATTER +MIND

 

 

JUST SIX NUMBERS

Martin Rees

1
999

OUR COSMIC HABITAT

PLANETS STARS AND LIFE

Page 24

A

proton

is

1,836 times heavier than an electron, and the number 1,836

would have the same connotations to any 'intelligence'

 

GOD IS ATUM IS GOD

GOD IS 1234 IS GOD

GOD IS ATUM IS GOD

 

 

T
=
2
-
3
THE
33
15
6
C
=
3
-
13
CONSTELLATION
159
51
6
O
=
3
-
2
OF
21
12
3
O
=
6
-
5
ORION
71
35
8
-
-
17
-
23
-
284
113
23
-
-
1+7
-
2+3
-
2+8+4
1+1+3
2+3
-
-
8
-
5
-
14
5
5
-
-
-
-
-
-
1+4
-
-
-
-
8
-
5
-
5
5
5

 

 

T
=
2
-
3
THE
33
15
6
H
=
8
-
5
HEART
52
25
7
O
=
6
-
2
OF
21
12
3
T
=
2
-
3
THE
33
15
6
M
=
4
-
6
MATTER
77
23
6
B
-
22
-
19
First Total
216
90
27
-
-
2+2
-
1+9
Add to Reduce
2+1+6
9+0
2+7
-
-
4
-
10
Second Total
9
9
9
-
-
-
-
1+0
Reduce to Deduce
-
-
-
-
-
4
-
1
Essence of Number
9
9
9

 

 

-
WISE
-
-
-
1
W
23
5
5
1
I
9
9
9
1
S
28
10
1
1
E
5
5
5
4
WISE
56
20
11
-
-
5+6
2+0
1+1
4
WISE
11
2
2
-
-
1+1
-
-
4
WISE
2
2
2

 

 

-
WISE
-
-
-
1
W
23
5
5
2
IS
28
10
1
1
E
5
5
5
4
WISE
56
20
11
-
-
5+6
2+0
1+1
4
WISE
11
2
2
-
-
1+1
-
-
4
WISE
2
2
2

 

 

-
WISE
-
-
-
1
W
23
5
5
-
IS
-
-
-
1
E
5
5
5
-
WISE
-
-
-

 

 

-
WISDOM
-
-
-
1
W
23
5
5
-
IS
-
-
-
3
D+O+M
32
14
5
-
WISDOM
-
-
-

 

 

-
WISDOM
-
-
-
1
W
23
5
5
2
IS
28
10
1
1
D+O+M
32
14
5
4
WISDOM
83
29
11
-
-
8+3
2+9
1+1
4
WISDOM
11
11
2
-
-
1+1
1+1
-
4
WISDOM
2
2
2

 

 

-
WISDOM
-
-
-
1
W
23
5
5
1
I
9
9
9
1
S
19
10
1
1
D
4
4
4
1
O
15
6
6
1
M
13
4
4
4
WISDOM
83
29
11
-
-
8+3
2+9
1+1
4
WISDOM
11
11
2
-
-
1+1
1+1
-
4
WISDOM
2
2
2

 

 

-
COMMAND
-
-
-
2
C+O
18
9
9
3
M+M+A
27
9
9
2
N+D
18
9
9
7
COMMAND
63
27
27
-
-
6+3
2+7
2+7
7
COMMAND
9
9
9

 

 

-
COMMANDED
-
-
-
2
C+O
18
9
9
3
M+M+A
27
9
9
2
N+D
18
9
9
2
E+D
9
9
9
9
COMMANDED
72
36
36
-
-
7+2
3+6
3+6
9
COMMANDED
9
9
9

 

 

1
I
9
9
9
4
THAT
49
13
4
2
AM
14
14
5
7
Add to Reduce
72
36
18
-
Reduce to Deduce
7+2
3+6
1+8
7
Essence of Number
9
9
9

 

 

1
I
9
9
9
2
AM
14
5
5
4
THAT
49
13
4
1
I
9
9
9
2
AM
14
5
5
10
First Total
95
41
32
1+0
Add to Reduce
9+5
4+1
3+2
1
Second Total
14
5
5
-
Reduce to Deduce
1+4
-
-
1
Essence of Number
5
5
5

 

 

I
=
9
-
1
I
9
9
9
A
=
1
-
2
AM
14
5
5
T
=
2
-
4
THAT
49
13
4
I
=
9
-
1
I
9
9
9
A
=
1
-
2
AM
14
5
5
B
-
22
-
10
First Total
95
41
32
-
-
2+2
-
1+0
Add to Reduce
9+5
4+1
3+2
-
-
4
-
1
Second Total
14
5
5
-
-
-
-
-
Reduce to Deduce
1+4
-
-
-
-
4
-
1
Essence of Number
5
5
5

 

153 TIMES 12 EQUALS 1836 + = 99 = + 1836 EQUALS 12 TIMES 153

 

7
WHITHER
91
46
1
5
GOEST
66
21
3
4
THOU
64
19
1
16
-
221
86
5
1+6
-
2+2+1
8+6
-
7
-
5
14
5
-
-
-
1+4
-
7
-
5
5
5

 

 

 

The Four Quartets

Burnt Norton

T. S. Eliot

I

"Time present and time past
Are both perhaps present in time future
And time future contained in time past."

 

 

THE ART OF MEMORY

FRANCIS A. YATES 1979

THE OCCULT PHILOSOPHY IN THE ELIZABETHAN AGE

JOHN DEE AND THE FAERIE QUEENE

Page 120

"Aristotle in his Ethics defines justice of proportion, an idea which suggests proportion as an ethical quality.As John Dee noted in his Preface to Euclid of 1570: 'Aristotle in his Ethikes ... was fayne to fly to the perfection and power of numbers for proportions / Page 121 / arithmeticall and geometricall.26"

Page 222

EPILOGUE

IF I SAY PERADVENTURE THE DARKNESS SHALL COVER ME: THEN SHALL MY NIGHT BE TURNED TO DAY.

YEA THE DARKNESS IS NO DARKNESS WITH THEE, BUT THE NIGHT IS AS CLEAR AS THE DAY:

THE DARKNESS AND LIGHT TO THEE ARE BOTH ALIKE.

 

 

THE DIVINE INVASION

Phillip K. Dick 1981

Page 5

THE TIME YOU HAVE WAITED FOR HAS COME. THE WORK IS COMPLETE;

THE FINAL WORLD IS HERE. HE HAS BEEN TRANSPLANTED AND IS ALIVE.

- Mysterious voice in the night

 

 

 

 
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