ADVENT WAKEFIELD ADVENT

4

 

I

ME

ISISIS

HOLY HOLY HOLY

BLESSED

THAT HE AZIN SHE THAT

IS

THEE

ARISES THAT SUN SETS THAT SUN SETS THAT SUN ARISES THAT SUN

OSIRIS THAT SON SETS THAT SON SETS THAT SON OSIRIS THAT SON

AZAZAZAZAZAZAZAZAZ 1 2 3 4 5 6 7 8 9 9 9 8 7 6 5 4 3 2 1 AZAZAZAZAZAZAZAZAZ

 

 

WAKEFIELD MUSEUM

DISCOVERING ANCIENT EGYPT

23rd September 05 - 23rd April 06

Information Notice

LIVING BY THE NILE

"The entire way of life in ancient Egypt depended on the River Nile which flows through Egypt from South to North."

"BLACK LAND and RED LAND"

"The Egyptians called their country

'KEMET'

which meant

'BLACK LAND'

This was the narrow strip of fertile river bank along the nile. Beyond that was 'Red Land' or Deshret'

(from which we get our word desert)

LIVING BY THE NILE

"Those who see the Nile when it surges tremble the meadows laugh and the river's bank are flooded. The gods offerings descend. the faces of the people are bright and the hearts of the gods rejoice!"

Spell 581 from the

OLD KINGDOM PYRAMID TEXTS

2350 BC.

 

 

THE SPLENDOUR THAT WAS EGYPT
Margaret A. Murray
Appendix
4
The New Year of God
Cornhill Magazine 1934

Page 231/233

"Three o'clock and a still starlight night in mid-September in Upper Egypt. At this hour the village is usually asleep, but to-night it is a stir for this is Nauruz Allah,the New Year of God, and the narrow streets are full of the soft sound of bare feet moving towards the Nile. The village lies on a strip of ground; one one side is the river, now swollen to its height, on the other are the floods of the inundation spread in a vast sheet of water to the edge of the desert. On a windy night the lapping of wavelets is audible on every hand; but to-night the air is calm and still, there is no sound but the muffled tread of unshod feet in the dust and the murmur of voices subdued in the silence of the night.

In ancient times throughout the whole of Egypt the night of High Nile was a night of prayer and thanks giving to the great god , the Ruler of the river, Osiris himself. Now it is only in this Coptic village that the ancient rite is preserved, and here the festival is still one of prayer and thanksgiving. In the great cities the New Year is a time of feasting and processions, as blatant and uninteresting as a Lord Mayor's Show, with that additional note of piercing vulgarity peculiar to the East.

In this village, far from all great cities, and-as a Coptic community-isolated from and therefore uninfluenced either by its Moslem neighbours or by foreigners, the festival is one of simplicity and piety. The people pray as of old to the Ruler of the river, no longer Osiris, but Christ; and as of old they pray for a blessing upon their children and their homes.

There are four appointed places on the river bank to which the village women go daily to fill their water-jars and to water their animals. To these four places the villagers are now making their way, there to keep the New Year of God.

The river gleams coldly pale and grey; Sirius blazing in the eastern sky casts a narrow path of light across the mile-wide waters. A faint glow low on the horizon shows where the moon will rise, a dying moon on the last day of the last quarter.

The glow gradually spreads and brightens till the thin crescent, like a fine silver wire, rises above the distant palms. Even in that attenuated form the moonlight eclipses the stars and the glory of Sirius is dimmed. The water turns to the colour of tarnished silver, smooth and glassy; the palm-trees close at hand stand black against the sky, and the distant shore is faintly visible. The river runs silently and without a ripple in the windless calm; the palm fronds, so sensitive to the least movement of the air, hang motionless and still; all Nature seems to rest upon this holy night.

The women enter the river and stand knee-deep in the running stream praying; they drink nine times, wash the face and hands, and dip themselves in the water. Here is a mother carrying a tiny wailing baby; she enters the river and gently pours the water nine times over the little head. The wailing ceases as the water cools the little hot face. Two anxious women hasten down the steep bank, a young boy between them; they hurriedly enter the water and the boy squats down in the river up to his neck, while the mother pours the water nine times with her hands over his face and shaven head. There is the sound of a little gasp at the first shock of coolness, and the mother laughs, a little tender laugh, and the grandmother says something under her breath, at which they all laugh softly together. After the ninth washing the boy stands up, then squats down again and is again washed nine times, and yet a third nine times; then the grandmother takes her turn and she also washes him nine times. Evidently he is very precious to the hearts of those two women, perhaps the mother's last surviving child. Another sturdy urchin refuses to sit down in the water, frightened perhaps, for a woman's voice speaks encouragingly, and presently a faint splashing and a little gurgle of childish laughter shows that he too is receiving the blessing of the Nauruz of God.

A woman stands alone, her slim young figure in its wet clinging garments silhouetted against the steel-grey water. Solitary she stands, apart from the happy groups of parents and children; then, stooping , she drinks from her once, pauses and drinks again; and so drinks nine times with a short pause between every drink and a longer pause between every three. Except for the movement of her hand as she lifts the water to her lips, she stands absolutely still, her body tense with the earnestness of her prayer, the very atmosphere round her charged with the agony of her supplication. Throughout the whole world there is only one thing which causes a woman to pray with such intensity, and that one thing is children. " This may be a childless woman praying for a child, or it may be that, in this land where Nature is as careless and wasteful of infant life as of all else, this a mother praying for the last of her little brood, feeling assured that on this festival of mothers and children her prayers must perforce be heard. At last she straightens herself, beats the water nine times with the corner of her garment, goes softly up the bank, and disappears in the darkness.

Little family parties come down to the river, a small child usually riding proudly on her father's shoulder. The men often affect to despise the festival as a woman's affair, but with memories in their hearts of their own mothers and their own childhood they sit quietly by the river and drink nine times. A few of the rougher young men fling themselves into the water and swim boisterously past, but public feeling is against them, for the atmosphere is one of peace and prayer enhanced by the calm and silence of the night.

Page 232 and 233 Continued.

For thousands of years on the night of High Nile the mothers of Egypt have stood in the great river to implore from the God of the Nile a blessing upon their children; formerly from a God who Himself has memories of childhood and a Mother. Now, as then, the stream bears on its broad surface the echo of countless prayers, the hopes and fears of human hearts; and in my memory remains a vision of the darkly flowing river, the soft murmur of prayer, the peace and calm of the New Year of God.

Abu Nauruz hallal.

NINE OCCURS x 9 NINTH x 1

 

 

THE MASK OF TIME

Joan Forman 1978

Page 89 / 90

"In Man and Time, Mr. Priestley uses an illustration which has since been frequently quoted. It is so excellent and apt an example of time dislocation that I hope he will forgive me for referring to it once again. It came originally from an American publication, the Journal of Parapsychology, and concerns a young mother who dreamed that she and her baby boy had gone camping' with friends. The camp was near a / Page 90 / river, and at one point she went to the water to wash clothes, taking the child with her. In the dream she left the child for a few minutes while she returned to the camp, and in that time, the baby fell into the water and was drowned. Months later, during the course of ordinary waking life, she found herself in the precise situation of her dream, but remembering its circumstances, when she briefly took the child with her, and presumably saved him from death."

 

BHAGAVAD- GITA
As it is.
A. C. Bhaktivedanta Swami Prabhupada
Page 287

THE CITY OF NINE GATES
"When the embodied living being controls his nature and mentally renounces all actions, he resides happily in the city of nine gates."

"The body consists of nine gates (two eyes, two nostrils, two ears, one mouth, the anus and the genitals.)"

 

 

-	EDFU	-	-	-
2	ED	9	9	9
2	FU	27	9	9
4	EDFU	36	18	18
-	-	3+6	1+8	1+8
4	EDFU	9	9	9
-	-	-	-	-
-	-	-	-	-
-	EDEM	-	-	-
2	ED	9	9	9
2	EM	18	9	9
4	EDEM	27	18	18
-	-	2+7	1+8	1+8
4	EDEM	9	9	9
-	-	-	-	-
-	-	-	-	-
8	PARADISE	73	37	1
--	-	-	-	-
--	-	-	-	-
3	THE	33	15	6
6	GARDEN	49	31	4
2	OF	21	12	3
4	EDEN	28	19	1
15	-	131	77	14
1+5	-	1+3+1	7+7	1+4
6	-	5	14	5
-	-	-	1+4	-
6	-	5	5	5

 

 

-	-	-	-	-	C	-	-	-	-	-
-	-	-	-	-	R	-	-	-	-	-
-	-	-	-	-	U	-	-	-	-	-
-	-	-	-	-	C	-	-	-	-	-
-	-	-	-	-	I	-	-	-	-	-
C	R	U	C	I	F	I	X	I	O	N
-	-	-	-	-	I	-	-	-	-	-
-	-	-	-	-	X	-	-	-	-	-
-	-	-	-	-	I	-	-	-	-	-
-	-	-	-	-	O	-	-	-	-	-
-	-	-	-	-	N	-	-	-	-	-

 

 

-	-	-	-	C	-	-	-	-
-	-	-	-	R	-	-	-	-
-	-	-	-	U	-	-	-	-
-	-	-	-	C	-	-	-	-
C	R	U	C	I	F	I	E	D
-	-	-	-	F	-	-	-	-
-	-	-	-	I	-	-	-	-
-	-	-	-	E	-	-	-	-
-	-	-	-	D	-	-	-	-

 

 

-	-	-	-	A	-	-	-	-
-	-	-	-	T	-	-	-	-
-	-	-	-	O	-	-	-	-
-	-	-	-	N	-	-	-	-
A	T	O	N	E	M	E	N	T
-	-	-	-	M	-	-	-	-
-	-	-	-	E	-	-	-	-
-	-	-	-	N	-	-	-	-
-	-	-	-	T	-	-	-	-

 

 

A

HISTORY OF GOD

Karen Armstrong

The God of the Mystics

THE

BOOK OF CREATION

"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 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

Page 1117 A.D. 30.

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.
St  John  Chapter   3  verse  3
3     +     3     3     x     3
6        x        9
54
5 + 4
9

 

 

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 1875-1955

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."

 

After a short meeting with their good and trusted friend Thomas. Alizzed and the scribe thanked him most genuinely for the benefit of his wisdom, in the matter of their quest, and in saying their good byes, wished the other well, a not unusual seven times, and of course, promised, not to leave it quite so long in the future.

 

SAINT JOHN'S CHURCH

WAKEFIELD

MEMORIAL

TO THE GLORY OF

GOD

IN REMEMBERANCE OF THE MEN FROM WRENTHORPE COLLIERY

WHO FELL IN THE GREAT WAR

1914 - 1918

THEY LOVED NOT THEIR LIVES UNTO THE DEATH

 

 

THE FOUNTAINS OF PARADISE

Arthur C. Clarke 1979

Page 90

" 'And dont forget the Pyramids.' "

"... 'What did you call them? The best investmant in the history of mankind?

 

3	THE	33	15	6
5	GREAT	51	24	6
7	PYRAMID	86	41	5
2	OF	21	12	3
4	GIZA	43	25	7
21	Add to Reduce	234	117	27
2+1	Reduce to Deduce	2+3+4	1+1+7	2+7
3	Essence of Number	9	9	9

 

 

THE LOST WORLDS OF 2001

Arthur C. Clarke 1972

Page 99

 

 

REACH FOR TOMORROW

Arthurc C. Clarke 1956

Introduction

"Unlike authors of so-called mainstream fiction, the. writer of science fiction has the responsibility (often an embarrassing one) of confronting his readers every decade or so, to report on how his ideas have stood the test of time. This, of course, is one excellent reason for setting stories in the very distant future. Then there's no need to explain - or to apologize.
In the case of this volume, much of which was conceived, if not written, almost half a century ago, I'm happy to find relatively few embarrassments. However, I have made some interesting discoveries; for instance, on the very first page of the very first story, I see the number 9000. I've no idea why I selected it again for HAL's serial number, twenty years later. . .

Page 90

THE AWAKENING

"Twenty miles away to the west, rainbow-hued in the sunlight, the upper peaks of the artificial mountain that was City Nine floated above the clouds."

 

 

THE LOST WORLDS OF 2001

Arthur C. Clarke 1972

THE DAWN OF MAN

"During November 1950 I wrote a short story about a meeting in the remote past between visitors from space and a primitive ape-man. An editor at Ballantine Books gave it the ingenious title "Expedition to Earth" when it was published in the book of that name,. but I prefer "Encounter in the Dawn." However, when Harcourt, Brace and World brought out my own selection of favorites, The Nine Billion Names of God, it was mysteriously changed to "Encounter at Dawn."

 

 

OF TIME AND STARS

Arthur C. Clarke 1972

THE NINE BILLION NAMES OF GOD

Page 15 (Number omitted)

This is a slightly unusual request,' said Dr Wagner, with what he hoped was commendable restraint. 'As far as 1 know, it's the first time anyone's been asked to supply a Tibetan monasterf with an Automatic Sequence Computer. 1 don't wish to be inquisitive, but 1 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 for 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 1 hope you will listen with an open mind while 1 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?'

Page 16

'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 . . .'

 

 

INTO THE COMET

Page 68

"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 ndependent calculations could be carried out simultaneously."

 

 

RAMAH II

Arthur C. Clarke & Gentry Lee 1989

Page 9

"Again humanity looked outward, toward the stars, and the deep philosophical questions raised by the first Rama were again debated by the populace on Earth. As the new visitor drew nearer and its physical characteristics were more carefully resolved by the host of sensors aimed in its direction, it was confirmed that this alien spacecraft, at least from the outside, was identical to its predecessor. Rama had returned. Mankind had a second appointment with destiny."

Page 178 (number omitted)

"Cosmonaut Wakefield is remarkably well adjusted"

"Wakefield knew more than any member of the faculty..."

"Wakefield exhibits none of the anti social behaviour..."

"...Wakefield and rubbed her eyes."

 

Page179

"the Wakefield dossier"

"and Wakefield"

"Wakefield"

Page 180

"Wakefield's intelligence rating..."

"So what about Wakefield ? she asked herself "

"She resolved to talk to Wakefield."

Enlisting Wakefield for support"

Page 182

" '"It is time to sleep in Rama,' she intoned. She looked up and around her. The lights in this amazing world came on unexpectedly about nine hours ago, showing us in more detail the elaborate handiwork of our intelligent cousins from across the stars.' "

Page

"Did God make the colours?."

" "You know,' he said at length to Cosmonauts Wakefield and. . . "

Page 184

"Wakefield was engrossed"

"But all nine sections are not absolutely the same

"...Wakefield, standing up with a satisfied smile"

 

Page 433

The Voice of Michael

"Under the word 'Rama', the general found a host of different references in the concordance. The one that he was looking for was the only one marked in a bold font. That specific reference was the saint's famous 'Rama sermon' , delivered in camp to a group of five thousand of Michael's neophytes three weeks before the holocaust in Rome. O'Toole began to read.
'As the topic for my talk to you today, I am going to address an issue raised by Sister Judy in our council, namely, what is the basis for my statement that the extraterrestrial spacecraft called Rama might well have been the first announcement of the second coming of Christ. Understand that at this point I have had no clear revelation one way or the other; God has, however, suggested to me that the heralds of Christ's next coming will have to be extraordinary or the people on Earth will not notice. A simple angel or two blowing trumpets in the heavens won't suffice. The heralds must do things that are truly spectacular to engage attention.
'There is a precedent, established in the old testament prophecies foretelling the coming of Jesus, of prophetic announcements originating in the heavens. Elijah's chariot was the Rama of its time. It was, technologically speaking, as much beyond the understanding of its observers as Rama is today. In that sense there is a certain conforming pattern, a symmetry that' is not inconsistent with God's order.
'But what I think is most hopeful about the arrival of the first Rama spacecraft eight years ago - and I say 'first' because I am certain there will be others - is that it forces hurnanity to think of itself in an extraterrestrial perspective. Too often we limit our concept of God and, by implication, our own spirituality . We belong to the universe. We are its children. It's just pure chance that our atoms have risen to consciousness here on this particular planet.
'Rama forces us to think of ourselves, and God, as beings of the universe. It is a tribute to His intelligence / Page 434 / that He has sent such a herald at this moment. For as I have told you many times, we are overdue for our final evolution, our recognition that the entire human race is but a single organism. The appearance of Rama is another signal that it is time for us to change our ways and begin that final evolution. '
General O'Toole put down the template and rubbed his eyes. He had read the sermon before, just before his meeting with the pope in Rome in fact, but somehow it had not seemed as significant then as it did now. So which are you, Rama? he thought. A threat to Courtney Bothwell or a herald of Christ's second coming?
During the hour before breakfast General O'Toole was still vacillating. He genuinely did not know what his decision would be. Weighing heavily upon him was the fact that he had been given an explicit order by his commanding officer. O'Toole was well aware that he had sworn, when he had received his commission, not only to follow orders, but also to protect the Courtney Bothwells of the planet. Did he have any evidence that this particular order was so immoral that he should violate his oath?
As long as he thought of Rama only as a machine, it was not too difficult for General O'Toole to countenance its destruction. His action would not, after all, kill any Ramans. But what was it that Wakefield had said? That the Raman spaceship was probably more intelligent than any living creature on Earth, including human beings? And shouldn't superior machine intelligence have a special place among God's creations, perhaps even above lower life forms?
Eventually General O'Toole succumbed to fatigue. He simply had no energy left to deal with the unending stream of questions without answers. He reluctantly decided to cease his internal debate and prepared to implement his orders.
His first action was again to memorise his RQ code, a specific string of SO integers between 0 and 9 that was known only by him and the processors inside the nuclear / Page 435 / weapons. O'Toole had personally entered his code and checked that it had been properly stored in each of the weapons before the Newton mission had been launched from Earth. The string of digits was long to minimise the probability of its being duplicated by a repetitive, electronic search routine. Each of the Newton military officers had been counselled to derive a sequence that met two criteria: the code should be almost impossible to forget and should not be something straightforward, like all the phone numbers in the family, that an outside party might work out easily from the personnel files.
For sentimental reasons, O'Toole had wanted nine of the numbers in his code to be his birthdate, 3-29-42, and the birthdate of his wife, 2-7-46. He knew that any decryption specialist would immediately look for such obvious selections, so the general resolved to hide the birthdates in the fifty digits. But what about the other forty-one? That particular number, forty-one, had intrigued O'Toole ever since a beer and pizza party during his sophomore year at MIT. One of his associates then, a brilliant young number theorist whose name he had long since forgonen, had told O'Toole in the middle of a drunken discussion that 41 was a 'very special number, the initial integer in the longest continuous string of quadratic primes' .
O'Toole never fully comprehended what exactly was meant by the expression 'quadratic prime'. However, he did understand, and was fascinated by, the fact that the string 41, 43, 47, 53, 61, 71, 83, 97, where each successive number was computed by increasing the difference from the previous number by two, resulted in exactly forty consecutive prime numbers. The sequence of primes ended only when the forty-first number in the string turned out to be a non-prime, namely 41 x 41 + 1681. O'Toole had shared this little-known piece of information only once in his life, with his wife Kathleen on her forty-first birthday, and he had received such a lacklustre response that he had never told anybody about it again.
But it was perfect for his secret code, particularly if he / Page 436 / disguised it properly. To build his fifty-digit number, General O'Toole first constructed a sequence of forty-one digits, each coming from the sum of the first two digits in the corresponding term in the special quadratic prime sequence beginning with 41. Thus '5' was the initial digit, representing 41, followed by '7' for 43, '1' for 47 (4 + 7 + 11 and then truncate), '8' for 53, etc. O'Toole next scattered the numbers of the two birthdates using an inverse Fibonacci sequence (34,21, 13,8, 5, 3,2, 1, 1) to define the locations of the nine birthday integers in the original forty-one digit string.
It was not easy to commit the sequence to memory, but the general did not want to write it down and carry it with him to the activation process. If his code was written down, then anyone could use it, with or without his permission, and his option to change his mind again would be precluded. Once he had memorised the sequence, O'Toole destroyed all his computations and went to the dining room to have breakfast with the rest of the cosmonauts."

 

 

6	A	T	U	M	-	R	A	-	-	-	-	-	--	-	-
`-	1	20	21	13	-	18	1	+	=	74	7+4	=	11	1+1	2
-	1	2	3	4	-	9	1	+	=	20	2+0	=	2	-	2
6	A	T	U	M	-	R	A	-T	-	-	-	-	-	-	-
-	1	-	-	-	-	-	1	-	-	1	occurs	x	2	=	2
-	-	2	-	-	-	-	-	-	-	2	occurs	x	1	=	2
-	-	-	3	-	-	-	-	-	-	3	occurs	x	1	=	3
-	-	-	-	4	-	-	-	-	-	4	occurs	x	1	=	4
-	-	-	-	-	-	9	-	-	-	9	occurs	x	1	=	9
6	A	T	U	M	-	R	A	-	-	19	-	-	6	-	20
-	-	-	-	-	-	9	-	-	-	10	-	-	-	Q	2+0
6	A	T	U	M	-	R	A	-	-	1	-	-	6	-	2

 

 

-	17	U	N	I	V	E	R	S	A	L	-	L	A	N	G	U	A	G	E	-	-	-	-	-	--	-	-	-	-
-	-	-	5	9	-	-	-	1	-	-	-	-	-	5	-	-	-	-	-	+	=	20	2+0	=	2	=	2	=	2
-	-	-	14	9	-	-	-	19	-	-	-	-	-	14	-	-	-	-	-	+	=	56	5+6	=	11	1+1	2	=	2
-	17	U	N	I	V	E	R	S	A	L	-	L	A	N	G	U	A	G	E	-	-	-	-	-	--	-	-	-	-
-	-	3	-	-	4	5	9	-	1	3	-	3	1	-	7	3	1	7	5	+	=	52	5+2	=	7	=	7	=	7
-	-	21	-	-	22	5	18	-	1	12	-	12	1	-	7	21	1	7	5	+	=	133	1+3+3	=	7	=	7	=	7
-	17	U	N	I	V	E	R	S	A	L	-	L	A	N	G	U	A	G	E	-	-	-	-	-	--	-	-	-	-
-	-	21	14	9	22	5	18	19	1	12	-	12	1	14	7	21	1	7	5	+	=	189	1+8+9	=	18	1+8	9	=	9
-	-	3	5	9	4	5	9	1	1	3	-	3	1	5	7	3	1	7	5	+	=	72	7+2	=	9	=	9	=	9
-	17	U	N	I	V	E	R	S	A	L	-	L	A	N	G	U	A	G	E	-	-	-	-	-	-	-	-	-	-
-	-	-	-`	-	-	-	-	1	1	-	-	-`	1	-	-	-	1	-	-	-	-	1	occurs	x	4	=	4	=	4
2	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	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	-	-	-	-	-	-	-
-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	7	-	-	7	-	-	-	7	occurs	x	2	=	14	1+4	5
8	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	8	-	-	-	-	-	-	-
-	-	-	-	9	-	-	9	-	-	-	-	-	-	-	-	-	-	-	-	-	-	9	occurs	x	2	=	18	1+8	9
16	17	U	N	I	V	E	R	S	A	L	-	L	A	N	G	U	A	G	E	-	-	29	-	-	17	-	72	-	27
1+6	1+7	-	-	9	-	-	9	-	-	-	-	-	-	-	-	-	-	-	-	-	-	11	-	-	1+7	-	7+2	-	2+7
7	8	U	N	I	V	E	R	S	A	L	-	L	A	N	G	U	A	G	E	-	-	2	-	-	8	-	9	-	9

 

 

-	11	A	L	L	-	I	S	-	N	U	M	B	E	R	-	-	-	-	-	--	-	-	-	-
-	-	-	-	-	-	9	1	-	5	-	-	-	-	-	+	=	15	1+5	=	6	=	6	=	6
-	-	-	-	-	-	9	19	-	14	-	-	-	-	-	+	=	42	4+2	=	6	=	6	=	6
-	11	A	L	L	-	I	S	-	N	U	M	B	E	R	-	-	-	-	-	--	-	-	-	-
-	-	1	3	3	-	-	-	-	-	3	4	2	5	9	+	=	30	3+0	=	3	=	3	=	3
-	-	1	12	12	-	-	-	-	-	21	13	2	5	18	+	=	84	8+4	=	12	1+2	3	=	3
-	11	A	L	L	-	I	S	-	N	U	M	B	E	R	-	-	-	-	-	--	-	-	-	-
-	-	1	12	12	-	9	19	-	14	21	13	2	5	18	+	=	126	1+2+6	=	9	=	9	=	9
-	-	1	3	3	-	9	1	-	5	3	4	2	5	9	+	=	45	4+5	=	9	=	9	=	9
-	11	A	L	L	-	I	S	-	N	U	M	B	E	R	-	-	-	-	-	-	-	-	-	-
-	-	1	-	-	-	-	1	-	-	-	-	-	-	-	-	-	1	occurs	x	2	=	2	=	2
-	-	-	-	-	-	-	-	-	-	-	-	2	-	-	-	-	2	occurs	x	1	=	2	=	2
-	-	-	3	3	-	-	-	-	-`	3	-	-	-	-	-	-	3	occurs	x	3	=	9	=	9
-	-	-	-	-	-	-	-	-	-	-	4	-	-	-	-	-	4	occurs	x	1	=	4	=	4
-	-	-	-	-	-	-	-	-	5	-	-	-	5	-	-	-	5	occurs	x	2	=	10	1+0	1
6	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	6	-	-	-	-	-	-	-
7	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	7	-	-	-	-	-	-	-
8	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	-	8	-	-	-	-	-	-	-
-	-	-	-	-	-	9	-	-	-	-	-	-	-	9	-	-	9	occurs	x	2	=	18	1+8	9
21	11	A	L	L	-	I	S	-	N	U	M	B	E	R	-	-	24	-	-	11	-	45	-	27
2+1	1+1	-	-	-	-	9	-	-	-	-	-	-	-	9	-	-	2+4	-	-	1+1	-	4+5	-	2+7
3	2	A	L	L	-	I	S	-	N	U	M	B	E	R	-	-	6	-	-	2	-	9	-	9

 

 

-	ALL IS NUMBER	-	-	-
3	ALL	25	7	7
2	IS	28	10	1
6	NUMBER	73	28	1
11	ALL IS NUMBER	126	45	9
1+1	-	1+2+6	4+5	-
2	ALL IS NUMBER	9	9	9

 

EUREKAAKERUE

 

10	PRIME NUMBERS	-	-	-
5	P+R+I+M+E	61	34	7
7	N+U+M+B+E+R+S	92	38	2
12	PRIME NUMBERS	153	72	9
1+2	-	1+5+3	7+2	-
3	PRIME NUMBERS	9	9	9

 

 

12	PRIME NUMBERS	153	72	9
3	ZERO	64	28	1

 

ATEN

A

TEN

 

12	PRIME NUMBERS	153	72	9
3	ZERO	64	28	1
15	Add to Reduce	217	100	10
1+5	Reduce to Deduce	2+1+7	1+0+0	1+0
6	Essence of Number	TEN	1	1

 

6	EUCLID	54	27	9
5	PROOF	70	34	7

5	PRIME	-	-	-
-	P	16	7	7
-	R	18	9	9
-	I	9	9	9
-	M+E	18	9	9
5	PRIME	61	34	7
-	-	6+1	3+4	-
5	PRIME	7	7	7

 

 

12	PRIME NUMBERS	153	72	9
4	ZERO	64	28	1
16	First Total	217	100	10
1+6	Add to Reduce	2+1+7-	1+0+0-	1+0
7	Second Total	10	1	1
-	Reduce to Deduce	1+0	-	-
7	Essence of Number	1	1	1

 

 

DAILY MAIL

Jonathon Cainer 6 May 2006

YOUR WEEK AHEAD

Page 84 (number omitted)

Having trouble sleeping? Read this 'The sum of the square of the two sides of a right angled triangle is equal to the ssquare of the length of the hypotenuse.' Unless you're a mathematician, your probably snoring already. Pythagora's theorem can have that effect. Pythagoras was in fact, a vegetarian visionary who led a cult dedicated to the mystic meaning of numbers. Triangles, for him, contained 'divine messages'. For astrologers, they still do! This week, Jupiter, Mars and Uranus divide the zodiac into three perfect equilateral triangles. It's auspicious for anyone seeking a formula for success

 

 

-	19	E	Q	U	I	L	A	T	E	R	A	L		T	R	I	A	N	G	L	E	-	-	-	-	-	--	-	-	-	-
-	-	-	-	-	9	-	-	-	-		-	-		-	-	9	-	5	-	-	-	+	=	23	2+3	=	5	-	5	=	5
-	-	-	-	-	9	-	-	-	-		-	-		-	-	9	-	14	-	-	-	+	=	32	3+2	=	5	-	5	=	5
-	19	E	Q	U	I	L	A	T	E	R	A	L		T	R	I	A	N	G	L	E	-	-	-	-	-	--	-	-	-	-
-	`-	5	17	21	9	12	1	20	5	18	1	12		20	18	9	1	14	7	12	5	+	=	207	2+0+7	=	9	-	9	=	9
-	-	5	8	3	9	3	1	2	5	9	1	3		2	9	9	1	5	7	3	5	+	=	90	9+0	=	9	=	9	=	9
-	19	E	Q	U	I	L	A	T	E	R	A	L		T	R	I	A	N	G	L	E	-	-	-	-	-	-	-	-	-	-
	-	-	-	-	-	-	1	-	-	-	1	-		-	-	-	1	-	-	-	-	-	-	1	occurs	x	3	=	3	=	3
-	-	-	-	-	-	-	-	2	-	-	-	-		2	-	-	-	-	-	-	-	-	-	2	occurs	x	2	=	4	=	4
-	-	-	-	3	-	3	-	-	-	-	-	3		-	-	-	-	-	-	3	-	-	-	3	occurs	x	4	=	12	=	3
4	-	-	-	-	-	-	-	-	-	-	-	-		-	-	-	-	-	-	-	-	-	-	4	-	-	-	-	-	-	-
	-	5	-	-	-	-	-	-	5	-	-	-		-	-	-	-	5	-	-	5	-	-	5	occurs	x	4	=	20	=	2
6	-	-	-	-	-	-	-	-	-	-	-	-		-	-	-	-	-	-	-	-	-	-	6	-	-	-	-	-	-	-
-	-	-	-	-	-	-	-	-	-	-	-	-		-	-	-	-	-	7	-	-	-	-	7	occurs	x	1	=	7	=	7
-			8	-	-	-	-	-	-	-	-	-		-	-	-	-	-	-	-	-	-	-	8	occurs	x	1	=	8	=	8
-	-	-	-	-	9	-	-	-	-	9	-	-		-	9	9	-	-	-	-	-	-	-	9	occurs	x	4	=	36	=	9
10	19	E	Q	U	I	L	A	T	E	R	A	L		T	R	I	A	N	G	L	E	-	-	35	-	-	19	-	90	-	36
1+0	1+9	-	-	-	-	-	-	-	-	-	-	-		-	-	-	-	-		-	-	-	-	3+5	-	-	1+9	-	9+0	-	3+6
1	10	E	Q	U	I	L	A	T	E	R	A	L		T	R	I	A	N	G	L	E	-	-	8	-	-	10	-	9	-	9
-	1+0	-	-	-	9	-	-	-	-	9	-	-		-	9	9	-	-		-	-	-	-	-	-	-	1+0	-	-	-	-
1	1	E	Q	U	I	L	A	T	E	R	A	L		T	R	I	A	N	G	L	E	-	-	8	-	-	1	-	9	-	NINE

 

 

15	THE PYRAMID TEXTS	19	10	1
N	THE	33	15	6
-	PYRAMID	86	41	5
-	TEXTS	88	25	7
15	THE PYRAMID TEXTS	207	81	18
-	-	2+0+7	8+1	1+8
15	THE PYRAMID TEXTS	9	9	9

 

THISISTHESCENEOFTHESEENUNSEENTHEUNSEENSEENOFTHESCENEUNSEENTHISISTHESCENE

 

3	THE	33	15	6
5	GREAT	51	24	6
7	PYRAMID	86	41	5
2	OF	21	12	3
4	GIZA	43	25	7
21	Add to Reduce	234	117	27
2+1	Reduce to Deduce	2+3+4	1+1+7	2+7
3	Essence of Number	9	9	9

 

 

	PHARAOH + PYRAMID
7	PHARAOH	67	40	4
7	PYRAMID	86	41	5
14	PYRAMID + PHARAOH	153	81	9
1+4	-	1+7+1	8+1	-
5	PHARAOH + PYRAMID	9	9	9

 

 

3	RED	27	18	9
6	RITUAL	81	27	9

 

 

8	FUNERARY	108	45	9
6	BRIDGE	45	36	9

 

 

3	SOUTH	83	29	2
3	WEST	67	13	4
7	EAST	45	18	9
5	NORTH	75	30	3
15	Add to Reduce	270	90	18
1+5	Reduce to Deduce	2+7+0	9+0	1+8
6	Essence of Number	9	9	9

 

 

-	OSIRIS ISIS SET	-	-	-
8	OSIRIS	89	44	8
4	ISIS	56	38	2
3	SET	44	17	8
15	SET ISIS OSIRIS	189	99	18
1+5		1+8+9	9+9	1+9
6	ISIS OSIRIS SET	18	18	9
-	-	1+8	1+8	-
6	OSIRIS SET ISIS	9	9	9
-	-	-	-	-
8	NAMES OF GOD	99	45	9

 

 

3	RED	27	18	9
6	SET	44	17	8

 

 

6	OSIRIS	89	35	9
-	8 x 9	72	-	-
6	OSIRIS	89	35	9

 

 

I

ME

EGO

EYES

CONSCIENCE

MIND IS MATTER IS MIND

OSIRIS ISISIS 999666 ISISIS OSIRIS

SPIRIT ISISIS SPIRIT 999 SPIRIT ISISIS SPIRIT

MAGIC OUT OF IMAGE SEE MAGI OUT OF IMAGE SEE

LIVE EVIL EVIL LIVE LIVED DEVIL LIVED LIVE EVIL EVIL LIVE

LIFE LIVE LOVE LIGHT 9 LOVE 9 LOVE 9 LOVE 9 LIGHT LOVE LIVE LIFE

 

 

WAKEFIELD EXPRESS

30 - 9 - 06

Egyptian relics on display at museum

PEOPLE in Wakefield are being offered an insight into the mysteries of ancient Egypt.

A new exhibition opened last Friday with more than 200 fascinating objects on display, many of which are thought to have originated from ancient tombs.

Ancient household items, textiles, jewellery and cosmetic jars will help unravel the mysteries of life and death in the ancient land.

The objects are arranged thematically, giving visitors an insight into different aspects of the country's history.

The main feature in the exhibition is a stunning painted sarcophagus - a mummy case - which is more than 3000 years old.

"...Anubis mask the jackal headed God of mummification."

 

 

WAKEFIELD EXPRESS

12 - 4 - 06

Ancent Egypt proves a popular hit

"AN EXHIBITION of ancient Egyptian artefacts has proved a hit with history buffs at Wakefield Museum.

More than 15,00 visitors have flocked to the Wood Street museum to see more than 200 masks, textiles, jewellery and pottery in the Discovering Ancient Egypt exhibition. The centre-piece of the display is a 3,000-year-old sarcophagus - or mummy case - which gives visitors an insight into death rituals in ancient Egypt. A rare Anubis mask, depicting the jackal-headed god of mummification, and ancient inscribed slabs are also highlights.

"Many of the relics are on loan from Harrogate Museums and Arts, and are displayed alongside Wakefield's own Egyptian collection originating from expeditions by English archaeologists William Matthew Flinders Petrie.

 

DISCOVERING EGYPT:

...an Anubis mask"

 

 

ANUBIS

ANUMBERIS

A

NUMBER

IS

 

 

-	ANUBIS	-	-	-
3	ANU	36	9	9
1	B	2	2	2
1	I	9	9	9
1	S	19	10	1
6-	ANUBISF	66	30	21
-	-	6+6	3+0	2+1
5	ANUBIS	12	3	3
-	-	1+2	-	-
5	-ANUBIS	3	3	3
-	-	-	-	-
-	-	-	-	-
	MER
2	ME	18	9	9
1	R	18	9	9
3	MER	36	18	9
-	-	-	-	-
-	-	-	-	-
-	ANUBIS	-	-	-
1	A	1	1	1
6	NUMBER	73	28	1
	IS	28	19	1
-	-	-	-	-
-	-	-	-	-
3	SUN	54	18	9
3	MER	36	18	9
3	MIN	36	18	9
3	ANU	36	9	9
3	TAO	36	9	9
4	GAIA	18	18	9

 

 

ANUBIS

THE

DOG GOD

FOX

A

NUMBER

IS

 

6	ANUBIS	66	21	3
3	THE	33	15	6
3	DOG	26	17	8
3	FOX	45	18	9
3	GOD	26	17	8
18	F	196	88	34
1+8	-	1+9+6	8+8	3+4
9		16	16	7
-	-	1+6	1+6	-
9	-	7	7	7

 

 

-	6	A	N	U	B	I	S	-	-	-	-	-	--	-	-
-	-	-	5	-	-	9	1	+	=	15	1+5	=	6	-	6
-	`-	-	14	-	-	9	19	+	=	42	4+2	=	6	-	6
-	6	A	N	U	B	I	S	-	-	-	-	-	--	-	-
-	-	1	-	3	2	-	-	+	=	6	-	=	6	-	6
-	`-	1	-	21	2	-	-	+	=	24	2+4	=	6	-	6
-	6	A	N	U	B	I	S	-	-	-	-	-	--	-	-
-	`-	1	14	21	2	9	19	+	=	66	6+6	=	12	1+2	3
-	-	1	5	3	2	9	1	+	=	21	2+1	=	3	-	3
-	6	A	N	U	B	I	S	-T	-	-	-	-	-	-	-
--	-	1	-	-	-	-	1	-	-	1	occurs	x	2	=	2
-	-	-	-	-	2	-	-	-	-	2	occurs	x	1	=	2
-	-	-	-	3	-	-	-	-	-	3	occurs	x	1	=	3
4	-	-	-	3	-	-	-	-	-	4	-	-	-	-	-
-	-	-	5	-	-	-	-	-	-	5	occurs	x	1	=	5
6	-	-	-	3	-	-	-	-	-	6	-	-	-	-	-
7	-	-	-	3	-	-	-	-	-	7	-	-	-	-	-
8	-	-	-	3	-	-	-	-	-	8	-	-	-	-	-
-	-	-	-	-	-	9	-	-	-	9	occurs	x	1	=	9
25	6	A	N	U	B	I	S	-	-	20	-	1	6	-	21
2+5	-	-	-	-	-	9	-	-	-	2+0	-	-	-	-	2+1
7	6	A	N	U	B	I	S	-	-	2	-	-	6	-	3

 

 

6	A	N	U	B	I	S	-	-	-	-	-	--	-	-
-	-	5	-	-	9	1	+	=	15	1+5	=	6	-	6
`-	-	14	-	-	9	19	+	=	42	4+2	=	6	-	6
6	A	N	U	B	I	S	-	-	-	-	-	--	-	-
-	1	-	3	2	-	-	+	=	6	-	=	6	-	6
`-	1	-	21	2	-	-	+	=	24	2+4	=	6	-	6
6	A	N	U	B	I	S	-	-	-	-	-	--	-	-
`-	1	14	21	2	9	19	+	=	66	6+6	=	12	1+2	3
-	1	5	3	2	9	1	+	=	21	2+1	=	3	-	3
6	A	N	U	B	I	S	-T	-	-	-	-	-	-	-
-	1	-	-	-	-	1	-	-	1	occurs	x	2	=	2
-	-	-	-	2	-	-	-	-	2	occurs	x	1	=	2
-	-	-	3	-	-	-	-	-	3	occurs	x	1	=	3
-	-	5	-	-	-	-	-	-	5	occurs	x	1	=	5
-	-	-	-	-	9	-	-	-	9	occurs	x	1	=	9
6	A	N	U	B	I	S	-	-	20	-	1	6	-	21
-	-	-	-	-	9	-	-	-	2+0	-	-	-	-	2+1
6	A	N	U	B	I	S	-	-	2	-	-	6	-	3

 

 

3	A	N	U	-	-	-	-	-	--
-	1	14	21	+	=	36	3+6	=	9
-	1	5	3	+	=	9	-	=	9
3	A	N	U	-	-	-	-	-	--
-	1	-	-	-	-	1	-	-	1
-	-	5	-	-	-	5	-	-	5
-	-	-	3	-	-	3	-	-	3
3	A	N	U	T	-	9	--	--	9

 

 

YORKSHIRE POST

22-9-06

Explore the mysteries of ancient Egypt

Tony Gardner

"The mysteries of life and death in ancient Egypt are to be unravelled in a new exhibition at Wakefield museum, starting today.

Many of the pieces are thought to originate from ancient tombs and the star of the show is a magnificent painted 3,000-year-old sarcophagus."

School groups, families and visitors of all ages are being invited to enjoy the exhibition through workshops, trails, guided tours and public talks.

The exhibition, on loan, from Harrogate Museums and Arts, explores ancient Egyptian rituals, beliefs and daily life.

It will also reveal more about how the pieces were unearthed and eventually transferred to Yorkshire.

Around 200 objects are arranged thematically, giving visitors an insight into distinct aspects of the history of ancient Egypt.

The history of excavation is examined, with specific reference to the English archaeologist William Matthew Flinders Petrie (1852-1942), who laid the foundations of modern Egyptology.

The dazzling mummy case is accompanied by other stunning pieces such as an extremely rare Anubis mask depicting the jackal headed god of mummification.

The insights of Dr Joann Fletcher, Research Fellow at York University and consultant Egyptologist for Harrogate Museums and Arts, have brought to light a number of interesting discoveries relating to the pieces on display.

Dr Fletcher was born, brought up and continues to live in Yorkshire and she is widely credited with having discovered the mummy which may be that of the Egyptian queen, Nefertiti.

DISCOVERY: The mummy found by Dr Joann Fletcher believed to be that of Queen Nefertiti

 

 

THE CITIZEN

Page 9

"Discovering Ancient Egypt

Wakefield Museum, 23 September 05 - 23 April O6

"Visitors to Wakefield Museum can get a taste of Egypt in a new free exhibition which unravels the mysteries of life and death in this ancient civilisation.

It has been made possible by the generous loan of objects from Harrogate Museums and Arts, but also includes items from Wakefield Museum's own collection.

The artefacts have been re-examined by celebrated Egyptologist Joann Fletcher, well known for the search for the mummy of Queen Nefertiti, as seen on TV."

 

 

JOSEPH AND HIS BROTHERS

Thomas Mann

1875 - 1955

JOSEPH THE PROVIDER

Page 959

"Could it come to pass," Joseph inquired as though of himself, "that Pharaoh should err and despite extraordinary gifts and maturity be wrong in his thought? I can scarcely believe it; yet it seems to happen and is a sign that he has his human as well as his godlike side. Those who burdened his young heart with tales of warlike prowess," he went on, always speaking as though to himself, "they, of course, stood for war and lust of the sword for their own sakes. Now your soothsayer here, descended from the moon-wanderer, he would seek to .bring to war word of the peace of God; while to peace he would put in a word for courage as a dealer between the spheres and go­between 'twixt above and below. The sword is stupid; yet I would not call meekness wise. Wise is the mediator who counsels courage in order that meekness may not be revealed as stupid in the sight of God and man. Would I might say to Pharaoh this that I think!"
"I have heard," said Amenhotep, "what you have been saying to yourself. It is the same as before: the little trick you have invented, that you may speak aloud to yourself and that no one else has any ears. You are holding the seafaring man's gift in your arms - perhaps the little invention comes to you from it, and the spirit of the mischievous god speaks through your words."
"It may be," responded Joseph. "Pharaoh speaks the word of the hour. It may be, it is possible, we should not quite reject the idea that the quick-witted god is present with us and would make Pharaoh mindful of him and aware that it was he who brought up the dream to him from below to where he sits .in his palace. For he is a guide to the world below and, with all his gay spirits, the friend of the moon and the dead. He puts in,a friendly word with the upper world for the lower and with the lower world for the upper, he is a gentle­manly go-between 'twixt heaven and earth. Violence and abruptness are hateful to him and better than anyone else he knows that one can be right and yet wrong."
"You are coming back to your uncle," asked Amenhotep, "the wrong right one whose big tears rolled down in the dust while all the world laughed at him? Let that story be. It is amusing but it makes me uneasy. Perhaps it is true that what is funny is always at the same time a little sad, and that we only breathe freely and happily at the pure gold of serious things."
"Pharaoh says it," answered Joseph, "and may he be the right one to say it! Serious and stern is the light and the power which streams up from below into its clarity - power it must surely be and of masculine kind, not mere tenderness; otherwise it is false and premature and tears will follow."
He did not look over at the mother after he spoke - at least not / Page 960 / full in the face. But enough so that he could see whether she nodded approval. She did not nod, but he thought she looked steadily at him, which was perhaps even better.
Amenhotep had not been listening. He leaned back in his chair, in one of those exaggerated attitudes of his, deliberately aimed at the old style and the rigidity of Amun. One elbow leaned against the chair-back, his other hand was on his hip, thrust out by the weight he put on that leg, the other one resting lightly on its toes. He went back to his own last words.
"I think;" he said, "My Majesty said something very good, which merits attention. I mean about jest and earnest, one oppressing and the other blessing. The moon mediates between heaven and earth. True, but the mediation is of the jesting kind, uncanny, ghostly. Whereas all the beams of my father Aton are golden earnest without guile, bound up in truth, ending in tender hands, which caress the creation of the father. God alone is the whole roundness of the sun, from which the truth pours itself out upon the world, and unfaltering love."
"The whole world hearkens to Pharaoh's words," answered Joseph, "and no one fails to hear a single one of them when he teaches. But that may easily happen to others, even when their words should by chance be just as much worth taking to heart as his. But never will it happen to the Lord of the Crown. His golden words put me in mind of one of our stories, namely how Adam and Eve, the first human beings, were frightened by the approach of the first night. They feared that the earth would again become void and formless. For it is the light which divides things and puts each in its place - it creates space and time, while night brings back disorder again, the chaos and the void. So the two were terribly frightened when the day died at the red even and darkness crept up on all sides. They beat their brows. But God gave them two stones: one of the deepest black, the other like the shadow of death. He rubbed the two together for them and lo, fire sprang out, fire from the bosom of the earth, the inmost primeval fire, young as the lightning and older than Re. It fed on dry leaves and burned on, making night plain for the two."
"Very good, very good indeed!" said the King. "I see that not all your tales are jests. Pity you do not also speak of that great joy.of the first morning, when God lighted up their whole world anew and drove away the frightful shapes of darkness; for their delight must have been very great. Light, light!" he cried. Springing from his relaxed position, he stood' up and began to move to and fro in the room, now fast, now slowly, now lifting both bebanded arms over his head, now pressing his two hands to his heart.
"Blessed light, that created for itself the eyes which see it, created sight and thing seen; the becoming-conscious of the world which
/ Page 961 / knows of itself only through the light, which distinguishes in love.Ah, Mama, and you, dear soothsayer, how glorious above all glory and how unique in the all is Aton my Father, and how my heart. beats with fullness of pride because I came forth from him and others he gave me to understand his beauty and love! For as he is unique in greatness and goodness, so am I his son unique in love to him, whom he has entrusted with his teaching. When he rises in the eastern horizon of heaven and mounts out of the land of God in the east, glitteringly crowned as king of the gods, then all creatures exult. The apes adore with lifted hands and all wild creatures praise him running and leaping. For every day is his blessing-time a of joy after the cursing-time of the night, when his face was turned away and the world sunk in self-forgetfulness. It is frightful when the world forgets itself, though it may be well for its refreshment. Men sleep in their chambers, their heads are wrapped up, their nostrils stopped, and none seeth the other, stolen are all the things that are under their heads while they know it not. Every lion cometh from his den, all serpents they sting. But thou hast raised them up their limbs bathed, they take their clothing, their arms uplifted in adoration to thy dawning. Then in all the world they do their work, The barks sail upstream and downstream alike. Every highway is opened because thou hast dawned. The fish in the river leap up before him, and his rays are in the midst of the great sea. Though he is afar yet his rays are upon the earth as in the sea and fix all creatures with his love. For unless he were so high and far, how should he be over all and everywhere in his world which he has linked and: spread out in manifold beauty: the countries of Syria and Nubia and the land of Egypt; thou hast set a Nile in the heavens that he may fall for them, making floods upon the mountains like the great sea and watering their fields among their towns as he springs for us out the earth and makes fertile the desert that we may eat. Yes, how manifold O Lord, are thy works! Thou makest the seasons in order to create all thy works with million shapes, that they live in you and fulfil their life-span, which you give, in cities, towns, and settlements on highway or on river. Thou settest every man in his place. thou suppliest their necessities. Everyone has his possessions and his days are numbered. Their tongues are divers in speech, their ways are varying, but you embrace them all. Some are brown, others black, and still others like milk and blood. And in all these hues they reveal themselves in you and are your manifestations.They have hooked noses or flat or such as come straight out of the dress in gay colours or white, in wool or linen, according as they know or think; but all that is no reason for them to laugh or be spiteful, rather only interesting and solely a ground forIo, ship. Thou fundamentally good God, how joyful and:sound is all / Page 962 / that thou createst and nourishest and what heart-filling delight hast thou instilled into Pharaoh, thy beloved son who proclaims thee! Thou hast made the seed in man and giveth life to the son in the body of the woman, thou soothest him that he may not weep, thou good nurse and nourisher! Thou makest of what the flies live on and of the like the fleas, the worm, and the offspring of the worm. It would be enough for the heart and even well-nigh too much that the creature is satisfied in his pasture, that trees' and plants are in sap and blossoms spring in praise and thanks, while countless birds flutter above the marshes. But when I think of the little mouse in its hole where thou preparest what it needs, there it sits. with its beady eyes and cleans its nose with its paws - then my eyes run over. And I may not think at all of the little chick that cries in the egg-shell, out of which it bursts when he has made it ready - then it comes out of the egg to chirp with all its might and runneth about before Him upon its two feet with the greatest nimbleness - especially may I not be mindful of this, else I must dry my face with finest batiste, for it is flooded with tears of love. - I should like to kiss the Queen," he suddenly cried, and stood still with his face turned up to the ceiling. "Let Nefertiti be summoned at once, she who fills the palace with beauty, the mistress of the lands, my sweet consort!"

ALL TOO BLISSFUL

JACOB'S son was almost as weary with standing before Pharaoh as when he had played dumb waiter for the old pair in the garden­house. And young Pharaoh,' for all his delicacy of feeling for the gnats, the chicks, the little mouse, and the offspring of the worm, seemed to have no thought for Joseph's discomfort. His delicacy was of a regal kind, it had lapses. To neither him nor the mother-goddess on her high seat did the idea occur - and probably it could not - to tell him to sit down awhile. His limbs had great longing and there were many charming little stools in the Cretan loggia to invite him thereto. It was hard; but when one knows what is involved, one just takes the hardship for granted and stands firm - and here we have a good instance of a literally correct usage.
The goddess-widow took it on herself to clap her hands when her son announced his desire. The chamberlain from the anteroom sidled sweetly through the bee-curtain. He rolled up his eyes when Tiy flung at him: "Pharaoh summons the great consort!" and disappeared again. Amenhotep stood at one of the great bay-windows with his back to the room and looked out over the gardens, his chest and his whole body heaving with the violence of the homage he paid to the sun and its works. His mother was looking towards him with concern. But only a few minutes passed before she appeared whom he / Page 963 / had summoned - she could not have been far away. A little door, invisible among the paintings, opened in the right-hand wall, and two maidservants fell on their faces on the threshold. Between them the Queen of the lands appeared, with swaying tread, faintly smiling, her eyes cast down, the long, lovely neck thrust anxiously out: the bearer of the seed of the sun. She did not speak. Her hair was covered with a blue cap, which hung in a bag behind, elongating the shape of the head; her large, thin, finely turned ears were uncovered. Navel and thighs showed through the ethereal pleatings of her flowing garb, the bosom was covered with a shoulder drapery and a flower-collar glittering with enamel and gems. She moved with hesitant steps towards her young husband, who approached her still panting with access of feeling.
"Here art thou, golden dove, my sweet bed-sister," he said with trembling voice; embraced and kissed her on eyes and mouth, so that the two cobras on their .foreheads kissed too. "I had - to see thee, if only for a moment to show thee my love - it came over me while talking. Was my summons a burden to thee? Art thou at the moment not suffering from thy present sacred condition? My Majesty does wrong, perhaps, even to ask; for I might thereby rouse and recall thy nausea with my words. You see how the King has understanding of all. I would have been so grateful to the Father if you had today been able to keep our excellent breakfast by you. But no more of that. Here thrones the eternal mother, and this man with the lyre is a foreign magician and soothsayer who has interpreted for me my politically important dream and can tell such amusing tales that I may keep him by me, in a high office at court. He lay in prison, owing to some mistake, such as can sometimes happen. Nefer-em-Wese too, my cup-bearer, was once in prison by mistake, while his companion there, the late chief baker, was guilty. Of two that lie in prison, one always seems to be innocent, and of three, two. This I say as a man. But as god and king, 1 say that prisons are necessary, notwithstanding. And as man I kiss you, my sacred love, on your eyes, your cheeks and mouth; be not surprised that I do it in the presence not only of the mother but also of the soothsaying stranger, since you know that Pharaoh loves to show himself as he is before men. I think to go even
further in this direction. You do not know about that yet, nor does Mama, therefore I take this opportunity to tell you. I am considering a pleasure voyage on the royal barge Star of the Two Lands. The populace, urged by curiosity and also partly by my royal command, will follow along the banks in crowds, and there in their sight, my sacred. treasure, without having got permission from Amun's first priest beforehand, I will sit with you under the canopy and hold you on my knee and kiss you right soundly and often before all the people. That will annoy him of Karnak, but the people will exult, and it will / Page 964 / not only show them our great happiness but also instruct them in the essence, spirit, and goodness of my Father above. I am glad that I have now mentioned this plan of mine. But do not think I sent for you on this account, for I only happened to come on the thought as I was speaking. I called you simply and solely out of sudden unconquerable longing to show you my tenderness, and now I have done so. Go, then, my crowning joy! Pharaoh is overwhelmed with affairs and must take counsel on matters of high import with his dear and eternal little Mama and with 'this young man, who, you must understand, comes of the stock of the inspired lamb. Go, and take great care of yourself, guarding against all jars to your person. Divert yourself with dancing and song. The babe, whatever it is, shall be called Mery­taton, when you are happily brought to bed -that is, if you find it good, and I see you do. You always find everything good that Pharaoh thinks. If only the whole world would think well of what he thinks and teaches, it would be better for it. Adieu, swan's throat, little dawn-cloud, golden-seamed! Adieu and au revoir!"
The Queen swayed away again. Behind her the picture-door closed and became invisible. Amenhotep, embarrassed by his own emotions, turned back to his throne chair.
"Happy lands," said he, "to which such a mistress is vouchsafed, and a Pharaoh whom she. makes so happy! Am I right to say that, Mama - do you agree with me, soothsayer? If you stop on at my court as interpreter of the King's dreams, I will marry you off, that is my firm intention. I will myself choose the bride, befitting your office, from the higher circles. You do not know how delightful it is to be married. For My Majesty, as my idea about the pleasure-voyage in public will have shown you, it is the very image and expression of my human side, on which I lean more than I can say. For look, Pharaoh is not proud - and if he is not, then who in all the world should be? But in you, my friend, I feel a sort of pride, with all your charm of manner - I say a sort, for I do not know its cause and can only suspect it has to do with what you told us, that you are in some way set apart and consecrate to silence and the deeps, as though the sacrificial garland lay on your brow, made of an herb called touch-me-not. It was just this that gave me the idea to bestow you in marriage."
"I am in the hand of the highest," answered Joseph. "What he does will be beneficent. Pharaoh knows not how necessary to me was my pride to protect me from evil-doing. I am set apart for God alone, who is the bridegroom of my race and we are the bride. But as it says of the star: 'In the evening a woman, in the morning a man,' so I suppose it is here too, and out of the bride steps forth the wooer."
"Such a double nature may be fitting for the son of. the sly one and the lovely one," said the, King, with a worldly-wise air. "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, discovered 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 human 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 himself­perhaps 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. They were 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 two­fold 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 triumph. 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 unlimited, 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 and 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 unavailable 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 bum 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."
Here Tiy, his mother, cleared her throat, rattled her ornaments, and said, looking ahead of her into space:
"Pharaoh is to be praised when he practises statesmanship in matters of religious belief and spares the simplicity of the many. That is why I warned him not to wound the popular attachment to Usir, king of the lower regions. There is no contradiction between knowing and sparing, in this connection; and the office of teacher need not darken knowledge. Never have priests taught the multitude all they themselves know. They have told them what was wholesome, and wisely left in the realm of the mysteries what was not beneficial. Thus knowledge and wisdom are together in the world, truth and forbearance. The mother recommends that it so remain."
"Thank you, Mama," said Amenhotep, with a deprecating bow. "Thank you for the contribution. It is very valuable and will for / Page 968 / eternal ages be held in honour. But 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 arrogant, and there is no greater arrogance than such a division. No, there
. is no arrogance in the world greater than that of dividing the children 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 messenger 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 below," 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 / Page 969 / 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, because 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, further 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 understand 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. Immaterial 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. . ."

Page 970

He smiled, an all too blissful smile; at the same time grew pale as death; putting his hands on his back, he leaned against the painted wall, closed his eyes, and so remained, upright indeed, but obviously no longer present."

 

 

GREAT PHILOSOPHERS OF THE EAST

E.W.Tomlin 1952

Page 69

'Ikhnaton: the 'Great Schismatic'

In referring to the worship of Osiris, we mentioned the later imposition of a new and purified religion by an Egyptian ruler of more than usual distinction of character. The brief reign of this Pharaoh, who came to the throne under the name of Amenhotep IV in the year 1380 B.C., has attracted more attention from historians and ordinary people than that of any Egyptian king save, for more accidental reasons, his son-in-law Tutankhamen. Deservedly so; for Amenhotep was not merely one of the most remarkable men that has ever lived, but, as historians have pointed out, the first real individual known to history. (Some have reserved this title for the earlier Imhotep, the doctor and architect to King Zoser, who lived about 3150 B.C.; but Imhotep, who is incidentally mentioned in the 'Song of the Harp Player', is too obscure a figure to qualify for this distinction. Indeed, he was later worshipped as a god of knowledge, like another 'individual' whose personality has become blurred by veneration, Pythagoras.) Much of what we know about the 'heretic king', as he was later called, is derived from the works of art and literature associated with his reign, all of which are remarkable for their innovations in form, style, and content. What remains less explicable to the point of mystery is why this revolution, which was by no means confined to art, should have taken place at all.
When the Egyptian capital was established at Thebes by the Pharaohs of the New Empire (1580 B.C. onwards), the priests of Amon, the Theban equivalent of Re, began steadily to acquire power in the land. Possibly because he regarded such influence as a threat to his political authority, or because he abhorred the corrup­tion of the Amon cult, Amenhotep IV seems to have lost no oppor­tunity of showing his hostility to the orthodox priests. Such a policy of opposition to the most powerful caste in the country was attended by great risk. The high priest of Amon was chief among all Egyptian priests, and, given the excuse, he could mobilize more wealth than the Pharaoh himself, and also if necessary summon substantial aid from abroad. Indeed, at the end of the 19th Dynasty (c. 1200 B.C.), a High Priest of Amon actually usurped the throne. Such considerations did not deter the young Pharaoh. With amazing self-confidence he resolved upon a course of action which, instead of simply / Page 70 / purging or reforming the Amon cult, put the entire priesthood out of work. He declared Amon to be a divine impostor and proclaimed his worship blasphemy. Although the motives animating the young reformer have remained obscure, we can suggest various explanations of his extraordinary conduct. In the first place, his attack upon Amon was not simply iconoclastic. In abolishing one form of worship, he was ready to replace it with another. The cult of his choice was that of Aton, the Sun God, whose worship he declared himself to have embraced as the result of a personal revelation. How true this is we shall never know. If he did not actually experience such a revelation, his conduct suggests that he believed himself to have done so on frequent occasions throughout life. In such cases, as William James pointed out in his Varieties of Religious Experience, the distinction between a man's claim to have felt something and his having actually done so, disappears: the claim may be the form that the feeling took. But is this all we can say? Perhaps the circumstances of the King's life serve to throw light upon this crucial phase of his development. Now that we have for the first time in this book a life to study, the question assumes particular interest.
From the vivid pictorial records that survive from this period, we observe that the young devotee of Aton was accustomed to appear in public accompanied by his wife and his mother. Such a practice, novel at the time, possessed an added significance on account of the personality of these two women. Both were evidently remarkable, particularly the wife. Nofretete, for such was her name, differed from most other royal consorts in that she was a foreigner, an 'asiatic'. From early times it had been the custom for the Pharaoh to marry his sister, just as Osiris married Isis. In ancient Egyptian, the words 'brother and sister' may also be used to imply the relation­ship of love. Ikhnaton was one of the first to depart from this ancient tradition. His wife came from Syria, which, though part of the Egyptian Empire, was a land of mystery and strange cults, which it remains to this day: Now the 'Syrians, too, worshipped the sun; and it is not impossible that Nofretete, in becoming the Pharaoh's wife, brought with her the particular form of sun worship to which she had been accustomed. Of her great influence over her husband we have abundant evidence. Her exquisitely beautiful face was everywhere reproduced in painting, carving, and sculpture; and if, as we may suppose, the new realistic tendency in art dealt with her as faithfully as it did with others, as well as with animals and natural objects, she may be accounted the most beautiful queen in / Page 71 / history, not excluding Cleopatra or some of the Circassian slave­women whom the Ottoman Sultans took to wife. She was invoked in reverent and affectionate terms in the Sun Hymn, reputedly composed by her husband: she is therefore the only wife of a founder of a religion to be associated on equal terms in the routine worship of the cult. Finally she became her husband's partner not merely in private life but in public life. Not merely was she the first lady in the land, but she became the protagonist of her sex in general, encourag­ing her seven daughters to adopt a similar role in society, and remaining, as far as we can tell, on the best of terms with her mother­in-law. Even allowing for rhetorical exaggeration, it is possible to impute something approaching domestic perfection to one who could be described by her husband as 'Mistress of his happiness, at hearing whose voice the king's heart rejoices.' That Ikhnaton should have been attracted and finally converted to her faith is more than probable.
Since Nofretete brought personal happiness to her husband, though not a son and heir, and since he must have acquired from her a particular respect for women, nothing was more likely to rouse his antipathy to the Amon cult than its practice of sacred prostitution. At the great temple at Karnak, not far from his own palace, special quarters were set aside for the priestesses appointed to minister to the needs of the god. It is unlikely that the king would have objected to this practice, which was common throughout the world and, in sublimated form, has been a feature of most religions, including Christianity. But it was an open secret that the vestal virgins were also employed upon secular duties, in which the priests of Amon were associated. No doubt the manner in which the god was worshipped, rather than the nature of the deity himself (who was, after all, the Sun God too), induced the young king, already encouraged by his wife, to declare the cult an abomination. Another reason may be found in the nature of the new cult of Aton.
In suggesting that Nofretete imported the faith which her husband was persuaded to embrace along with herself, we do not mean to imply that Aton was an alien god. He was an Egyptian god. His name, together with the symbol of the sun disc, 1 appears in the earliest Egyptian records, including the Pyramid Texts. Moreover, he had been worshipped for generations as a Sun God. How was it, then, that the substifution of a Sun God (Aton) for a Sun God (Amon), leaving the supreme Sun God (Re) apparently unchallenged, produced such a complete revolution in social life?

Page 72

"The answer to this question lies in the form taken, by the worship of Aton. This, for Egypt, was thoroughly original. In the first place the devotee of Aton was obliged to renounce all other gods; Aton alone was to be worshipped. Secondly, the worship or Aton consisted not simply of sun worship; it was worship of the sun's life­giving properties, as the great Hymns make abundantly plain:

Creator of the germ in woman

Maker of the seed in man

Giving life to the sun in the body of its mother. . .

Nurse even in the womb

Giver of breath to animate everyone that he maketh.

The word Aton, indeed, means strictly 'heat which is in the sun', and the sun disc was intended to represent, as it is sometimes accompanied by, the sun's rays, the life-distributing' antennae. That sun worshippers had hitherto stressed this aspect of the solar deity is not certain: a hot climate may not persuade men that the sun's influence is uniquely beneficial, still less the source of life. But it is clear that the worshippers of Aton were chiefly preoccupied by the beneficence of solar energy. Thirdly, and this was so marked a departure from Egyptian religious custom as to point to an Asiatic origin, the true temple of Aton was the open air itself. Dispensing with statues and shrines, the devotees of the new faith adored Aton in person and basked themselves in his bounty. God was to be worshipped in spirit and in'truth.
Although the young king seems to have shown a marked pre­ference for dreams as opposed to realities, poetry to diplomacy, he was well aware that the religion he had established could not be made to flourish without material support. Nor did he ignore, though he evidently grossly underestimated, the latent opposition of the devotees and priests of Amon, most of whom were unemployed, though a few of them apparently rallied to the new faith. He therefore took stern practical measures to prevent a resumption of Amon worship. He ordered that the name Amon should be erased from every public inscription in the country. Such inscriptions ran into thousands. And since the new faith was monotheistic, a similar campaign was launched against all public references to 'gods' as opposed to 'god'.l / Page 73 / naturally did not escape his notice. Accordingly it was changed to one embodying the name of the new god. Henceforth the king called himselfIkhnaton, meaning 'Aton is satisfied'. As the same objection applied.to the name of his dead and revered father, the royal tomb was reinscribed along with the rest. Most of these erasures and alterations are still visible. .
In order to complete his dissociation from the cult of Amon, Ikhnaton finally decided to abandon Karnak, which was too closely identified' with the past, and to establish himself in a town specially dedicated to his god. He chose for his new capital the site now known as Tel el-Amarna, which was several hundred miles down the River Nile and roughly half-way between Thebes and Memphis. Upon it, as upon everything else, he conferred an Aton-name. Akhet-aton, which means litenllly 'Horizon of Aton'. From this site archaeologists have unearthed most of the written testimony concerning Ikhnaton's reign. Not content with one Aton town, however, Ikhnaton decided to build two others, one in Nubia and the other in Asia: for he was resolved to demonstrate that Aton was the god not merely of Egypt but of all the world, or at least the Egyptian empire. There would likewise be a special significance in establishing such a town in that part of the empire from which the queen herself came.
In the enthusiasm of the new faith, life at Akhet-aton seems to have been both prosperous and contented. As Egyptian society had always been accustomed to look. upon its Pharaoh as the fount of blessings, the presence of a royal family so united and devout must have been regarded as a special mark of God's favour, a sign of Aton's appreciation of the new respect he had acquired among men. In the sphere of art, as we have said, the freedom of the Aton faith produced a remarkable liberating effect. Men and women are portrayed naturalistically as never before. The king permits the scenes of his domestic life to be recorded with almost photographic exactitude, including one which represents him embracing his queen. The delicate and somewhat effeminate portrait that has survived suggests that Ikhnaton, scorning the conventional flattery of court artists, wislied to be portrayed exactly as he was-not as a warrior or even a man of authority but rather as a poet or seer. (The only puzzling feature about this human portraiture, suggesting perhaps a subtle flattery, is the fact that most of the figures appear to have deformed legs, which, as this cannot have been the case with so
many, may possibly have been the case with one, whose feelings were in this way respected.) But perhaps the most beautiful survival / Page 74 / from this other-worldly interlude is the great Sun Hymn itself, with its passages reminiscent of the 104th Psalm ('O Lord, how manifold are they works! in wisdom has thou made them all')

How manifold are thy works!
They are hidden from before us,
O sole god, whose power no other possesseth,
Thou who didst create the world according to thy heart,

and with its direct references to the royal pair

Thou didst establish the world
And raised them up for thy son. . . Ikhnaton whose life is long;
And for the chief royal wife, his beloved Mistress of the two, lands, Nefer-nefru-aton, Nofretete,
Living and flourishing for ever and ever.

Unique in literature, and probably more beautiful in the original than we can easily imagine, this hymn may provide us with a clue to the strength and weakness of lkhnaton's revolution. Composed in everyday language, it was simple, ecstatic, and intellectual. That it can ever have been popular, as hymns should be popular, is extremely doubtful. If the faith which it expressed was intended as a universal faith, its poetic expression was that of a solitary, almost a recluse, like the author of certain of the Hebrew psalms:

Thou art in my heart,
There is no other that knoweth thee Save thy son Ikhnaton.
Thou hast made him wise
In thy designs and in thy might.

So 'he thought. However great his sincerity and the depth of his spiritual experience, this tendency to seek God in the quiet of his bedchamber, this extreme subjectivism, was probably the cause of the lack of hold which the new faith had on his people. For, whatever their respect for Ikhnaton and his family, the ordinary man neither abandoned his old beliefs nor in most cases imagined that he was required to do so. A change of name meant very little to him, as little as the new theology itself. Curiously enough, the literature / Page 75 / produced during Ikhnaton's reign makes no mention whatever of Osiris. Was this because the ban on Amon worship was assumed automatically to refer to Osiris too? Or was it because no innovator, not even lkhnaton, would have been foolish enough to forbid the public devotion to Osiris, which was less a religion than an inveterate social habit? At any rate, the cult of Aton, being (so to speak) too free from superstition to compel the attention of the masses, made no headway in displacing the great Judge of the Underworld. The public must have its underworld, and the lofty realm of Aton proved no substitute for it. Finally, the Aton cult was primary one of adoration, of sheer worship; whereas a religion cannot take root, cannot be practised, unless it is practical. Just as morals must be buttressed. by religion, so religion must become incarnate in morals.
The immediate threat to Ikhnatori and to the new social gospel came not from the discontented priests of Amon and their followers, still less from the common people, to whom social revolt was unthinkable, but from outside the country. Ikhnaton had hoped to govern Egypt by an idea, a dream; but an empire, however benevolently administered, must be defended and protected by force. Certain historians have maintained that Ikhnaton, though not a warrior like Thutmos III, sought to further the imperial interests
of Egypt by the more subtle method of conquering the minds of his subjects: hence the cult of Aton was a form of propaganda. The winged sun disc was certainly a more easily exportable symbol than any other Egyptian insignia, and the Sun Hymns could be accepted anywhere, though it was a novelty for a national or imperial anthem to be at the same time ravishing poetry.

Page 72 Note 1 It is interesting to note that, apart from this, no gods except Amon were officially declared impostors.

 

 

THE LOST PHARAOHS

Leonard Cottrell 1950

Page 179

"For eleven years Akhnaten ruled from Akhetaten, whic;h was qow the capital of the Egyptian Empire, abounding in wealth. To it came envoys from the furthermost limits of the known world and in the King's Foreign Office near his palace were stored the royal letters from the foreign kings. They were very like those they wrote to his father; requests for gold" and sometimes, from Akhnaten's Syrian and Phoenician vassals, urgent demands for military aid. The Hittites, ancient' enemies of Egypt, were beginning to penetrate southward. Some of the King's vassals remained loyal, but others began attacking the coastal cities of Turup, Simyra and Gebal, 'ostensibly to prevent their falling into the hands of the Hittites, but in reality as an advance guard of the invaders. Of these Quislings, the most notable were Abdashirta and his son, Aziru, the Amorite. The governor of the threatened city of Tunip, wrote to Akhnaten

My lord, Tunip, thy servant, speaks, saying; who formerly could have plundered Tunip without being plundered by Menkheperre [the great Tuthmosis III-Akhnaten's ancestor]? The gods of the King, of Egypt, my Lord, dwell in Tunip. May our Lord ask his old men if it is not so.
Now, however, we belong no more to our Lord, the King of Egypt. If his soldiers and chariots come too late, then the King of Egypt will mourn over these things which Aziru has done, for he will turn his hand against our land. And when Aziru enters Simyra he willdo as he pleases in the territory of our Lord the King. . . and now Tunip, thy city, weeps, and her tears are flowing, and there is no help for us. For twenty years we have been sending to our Lord the King, the King of Egypt, but there has not come to us a word, no not one

Page 180

On the northern and eastern froritiers, newv tides of popu­ lation, moving down from northern Mesopotamia; were lapping against the bastions of the Egyptian Empire. Already the outer walls were crumbling, but the sound of their fall was only a far-off murmur to the Pharaoh. Within his pleasant city, locked within its crescent of hills, he devoted his time to the things nearest his heart: to extending his palaces, pleasure houses and temples, to encouraging a new realism and humanism in art and to the inspired worship of the one good god to whom he was dedicated. For by this time Akhnaten had shed the last vestiges of the older faiths. Beginning with the hated Amun, he had moved on to forbid the worship of all other gods. 1sis, Osiris, Hathor, Ptah and the entire pantheon of lesser deities were swept away. The demons and monsters which inhabited the Underworld found no place in the tombs of his nobles which were now being hewn out of the eastern cliffs behind the city. Instead there appeared the great Hymn to 'the Aten, the most exalted expression or Akhnaten's faith, probably composed by the King himself.

Thou risest beautifully in the horizon of heaven,
O living Aten who creates Life!
When thou risest in the eastern horizon
Thou fillest every land with thy beauty.
Thou art.beautiful, great, gleaming and high over every land

Thy rays, they embrace the lands to the limits of all thou hast made,

Thou art Re and bringest them all,
Thou, bindest them (for) thy beloved son..
. Thou art afar off, yet thy rays are on the earth;
Thou art in the faces (of men), yet thy ways are not known.
When thou settest in the western horizon
The earth is in darkness after the manner of the dead;
They sleep in their rooms,
Their heads are covered
And the eye sees not its fellow.
All their possessions are stolen from under their heads, and they know it not.
Every lion cometh forth from its lair, / Page 180

All snakesbite. for darkness is a danger (?)
The Earth is silent, for he who created it rests-in his horizon.
Day dawns when thou risest in the horizon.
Thou shinest as Aten in the sky and drivest away darkness.
When thou sendest forth thy rays the Two Lands are in festivity;

The people awake and stand on their feet, for thou hast raised them,

Their limbs are washed and they take their clothing,
Their arms are (raised) in adoration at thy appearance.
The whole earth does its work,
All cattle rest in their pastures,
The trees and herbage grow green,
The birds fly up from their nests,
Their wings are (raised) in praise of thy Ka,
All goats jump on their feet,
All flying and fluttering things live when thou hast shone upon them.
The boats sail up-stream and; downstream likewise,
And all ways are open because thou hast appeared.
The fish in the river leap before thee,
Thy rays are in the midst of the Sea.
Creator of germ in woman, who makest seed in men,
Who givest life to a son in his mother's womb,
Who pacifiest him so that he may not cry,
A,nurse (even) in the womb,
Who givest breath to vivify all that he has made.
When he comes forth from the womb. . . on the day of his birth,
Thou openest his mouth duly (?) and suppliest his needs,
The chick in the egg that chirps while in the shell,
Thou givest him breath therein to let him live.
Thou makest for him his appointed time that he may break it in the egg.
He comes forth from the egg at the appointed moment to chirp,
And he runs on his feet as soon as he comes from it.
How manifold are thy works
They are hidden from the face of men, O sole god,
Like unto whom there is none other.
Thou madest the earth at thy will when thou wast alone:
Men, cattle, all animals, everything on earth that goes on its feet,
Everything that is on high that fiies with its wings,
The foreign lands, Syria, Kush, and the land of Egypt.
Thou settest every man in his place, and suppliest their needs. Each one has his food, and their days, are numbered.
Their tongues are diverse in speech, and their forms likewise, For thou has differentiated the peoples. / Page 181

Thou makest the Nile in the Underworld; ,
Thou bringest it at thy will to cause the people of Egypt to live,

For thou hast made them for thyself, 0 Lord of them all, Who growest tire'd through them,
0 Lord of every land who shinest for them,
Thou Disk otthe Day, great of dignity.
All the distant lands, thou makest their life.
Thou settest a Nile in heaven that it may descend for them And make floods on the mountain like the sea,
In order to water their fields in their towns.
How excellent are thy plans, thou Lord of Eternity!
The Nile in heaven is thy gift (?) to the foreign peoples
And all herds that go on their feet,
But the (real) Nile comes from the Underworld for Egypt.
Thy rays nourish every field.
When thou risest, they live and flourish for thee.
Thou makest the seasons in order to create all that thou hast made; Winter to cool them, and the heat (of summer)
That they may taste thee. ­
Thou hast made heaven afar off in order to shine therein
And to see all thou hast made, thou alone, rising in thy form as the living Aten,
Appearing and shining, afar off and yet close at hand (?)
, All eyes see thee before them, for thou art the Aten of the day over (the earth) . . .
Thou art in my heart,
There is none that knoweth thee but thy son
Nefer-kheperu-Re, Wa-en Re, .
And thou hast made him wise in thy plans and in thy might.
The earth exists in thy hand, just as thou hast made them;
When thou risest they live; when thou settest they die.
Thou thyself art length of days, by thee do men live.
Eyes see beauty until thou settest,
But when thou settest on the right hand
All work is laid aside;
When thou riseth thou makest . . '. to grow for the king;

Movement (?) is in every leg since thou hast founded the earth.

Thou hast raised them up for thy son, who came forth from thy flesh,
The king of Upper and Lower Egypt, who lives on truth,
The Lord of the Two Lands,
Nefer-kheperu-Re, Wa-en-Re; son of Re, who lives on truth,
Lord of Diadems, Akhnaten, whose life is long: / Page 183

And for the great royal wife, his beloved,
Tbe Mistress of the Two Lands,
Nefer-Neferu-Aten. Nefretiti.
May she live and grow young for ever and ever!
(Translation by H. W. FairnJan)

Putting aside for the moment all commentary and speculation, that superb hymn is all we have by which to interpret Akhnaten's religion. As critics have pointed out it contains no moral teaching. "The Aten", writes Pendlebury, "is .purely a creative god. He has made all things living and provided for their wants, but there his work ends. There is no feeling that he will reward good or punish evil. There is no sense of sin or even of right or wrong."
This is uncdeniable, though the absence of ethical teaching from this one surviving religious document does not prove that it was not present in the fully developed creed. But if Akhnaten's theological stature is uncertain, there can be no doubt of his stature as a poet and visionary. Perhaps even more significant than what he says is what he leaves out. Gone is the meaningless magic, the hundreds of anthropomorphic gods surviving from a savage past. More remarkable still is the absence of fear. The destructive aspects of the sun are never mentioned. "The deity is presented as confessedly beneficent; not fear, but gratitude and a sense of dependence are regarded as the natural motives to piety" (peet). There is no glorification of power, as in the hymn to Amun quoted in an earlier chapter. The god sheds his beneficence on all lands alike. He is universal.

Their tongues are diverse in speech. and their forms likewise,

For thou has differentiated the peoples.
All the distant lands, thou makest their life.
Thou settest a Nile in Heaven that it may descend for them

And make floods on the mountain like the sea,
In order to water their fields in their towns.

The wondering Egyptian, seeing rainfall in the mountainous lands of the north-east, could only interpret it by / Page 183 / imaginirig another. Nile in. the sky. But, he adds, the Egyptians own Nile comes from the Underworld.
This stress on universality has been called by the "hard­headed" school as evidence that the Aten was merely a unifying political symbol. But might not the lines be simply a recognition that the Egyptian mind had at last learned to look beyond its own valley?
Accompanying the religious revolution (if it was religious) came an even more astonishing development in art. For thousands of years Egyptian art had been bound by strict religious conventions, particularly in respect of royalty. There was only a limited number of postures in which the Pharaoh could be represented, and these were repeated through century after century. He was a god, and in art, particularly sculpture, his power and regal dignity were always emphasIsed. As for his queen, only rarely was she shown with him and then in an equ'ally dignified pose. It was true that there had been a slight relaxation of this rigid role during the preceding reigns. The modelling of the Eighteenth Dynasty reliefs had become more flexible and sensitive, but the essential dignity remained.
During the reign of Akhnaten all these conventions were abandoned. Apparently under the King's own direction (for no one else had the power to abolish so deeply-rooted a convention) artists were encouraged to set down honestly what they saw before them. There was to be no flattering concealment of physical deficiencies. If a man was fat and old he was not to be represented as slim and young, no matter how important his position. The King himself, seems to have suffered from a physical deformity. He had a swollen belly
and an elongated skull poised on an unusually long neck. All these peculiarities, including feminine characteristics to which medical authorities have drawn attention, he caused to be faithfully reproduced. He allowed Nefretiti equal prominence beside him, and even more revolutionary, encouraged his artists to show him in the most natural and intimate attitudes, sitting with his child on his knee or even / Page 184 / kissing his "wi£e. For a brief-flash of time, eleven years out of three score centuries, .the god stepped down from his pedestal and became a human being."

 

 

LIGHT AND LIFE

Lars Olof Bjorn 1975

When thou appearest in the sky O Aton, Living Sun, Beginning of Life,
and thy rays fram the eastern horizon encompass thy creation

thou flllest every land with beauty The days are thy footprints;
By the seasons thou renewest thy creation. The birds flutter in their marshes
their wings uplifted in adoration to thee,
The animals dance upon their feet;
they live when thou hast shone upon them.
The plants are nourished by thy rays;
they suck life from them as, the baby sucks it from his mother.
Alll living things adore thee only thee.

From a hymn to the Sun God Aton, (possibly composed by Pharaoh Akhenaten

 

 

HARMONIC 288
Bruce Cathie
1977
Eight

THE MEASURE OF LIGHT

Page 95
"The search for this particular value was a lengthy one and the clue that led me finally to a possible solution was a study of the construction of the Grand Gallery. The height of the Gallery was the first indication that it was not just an elaborate access passage. Previous measurements made by scientific investigators pointed to some interesting possibilities."

Page 95

"The value that I calculated for length was extremely close to that of the one published in Davidson and Aldersmith's book, their value being

1836 inches,"

Page 95/97

"A search of my physics books revealed that 1836 was the closest approximation the scientists have calculated to the mass / ratio of the positive hydrogen ion, i.e. the proton, to the electron."

 

JUST SIX NUMBERS
Martin Rees
1
999

OUR COSMIC HABITAT I

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' "
Page 24 / 25
"A manifestly artificial signal- even if it were as boring as lists of prime numbers, or the digits of 'pi' - would imply that 'intelli- gence' wasn't unique to the Earth and had evolved elsewhere. The nearest potential sites are so far away that signals would take many years in transit. For this reason alone, transmission would be primarily one-way. There would be time to send a measured response, but no scope for quick repartee!
Any remote beings who could communicate with us would have some concepts of mathematics and logic that paralleled our own. And they would also share a knowledge of the basic particles and forces that govern our universe. Their habitat may be very different (and the biosphere even more different) from ours here on Earth; but they, and their planet, would be made of atoms just like those on Earth. For them, as for us, the most important particles would be protons and electrons: one electron orbiting a proton makes a hydrogen atom, and electric currents and radio transmitters involve streams of electrons. A proton is 1,836 times heavier than an electron, and the number 1,836 would have the same connotations to any 'intelligence' able and motivated to transmit radio signals. All the basic forces and natural laws would be the same. Indeed, this uniformity - without which our universe would be a far more baffling place - seems to extend to the remotest galaxies that astronomers can study. (Later chapters in this book will, however, speculate about other 'universes', forever beyond range of our telescopes, where different laws may prevail.)
Clearly, alien beings wouldn't use metres, kilograms or seconds. But we could exchange information about the ratios of two masses (such as thc ratio of proton and electron masses) or of two lengths, which are 'pure numbers' that don't depend on what units are used: the statement that one rod is ten times as long as another is true (or false) whether we measure lengths / in feet or metres or some alien units"

"A proton is 1,836 times heavier than an electron, and the number 1,836 would have the same connotations to any 'intelligence'"

 

 

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."

 

 

2061

ODYSSEY THREE

Arthur C. Clarke 1987

Page 13 (number 0mitted)

"THE MAGIC MOUNTAIN"

 

 

THE MAGIC MOUNTAIN

Thomas Mann 1924

THE THUNDERBOLT

Page

"There is our friend, there is Hans Castorp! We recognize him at a distance, by the little beard he assumed while sitting at the "bad" Russian table. Like all the others, he is wet through and glowing. He is running, his feet heavy with mould, the bayonet swinging in his, hand. Look! He treads on the hand of a fallen comrade; with his hobnailed boot he treads the hand deep into the slimy, branch-strewn ground. But it is he. What, singing? As one sings, unaware, staring stark ahead, yes, thus he spends his hurrying breath, to sing half soundlessly:

"And loving words I've carven
Upon its branches fair-"

He stumbles, No, he has flung himself down, a hell-hound is coming howling, a huge explosive shell, a disgusting sugar-loaf from the infernal regions. . He lies with his face in the cool mire, legs. sprawled out, feet twisted, heels turned down. The product of a perverted science, laden with death, slopes earthward thirty paces in front of him and buries its nose in the ground; explodes inside there,. with hideous expense of power, and raises up a fountain high as a house, of mud, fire, iron, molten metal, scattered fragments of humanity. Where it fell, two youths had lain, friends who in their need flung themselves down together - now they are scattered, commingled and gone.
Shame of our shadow-safety! Away! No more!-But our friend? Was he hit? He thought so, for the moment. A great clod of earth struck him on the shin, it hurt, but he smiles at it. Up he gets, and staggers on, limping on his earth-bound feet, all unconsciously singing:

"Its waving branches whiispered
A message in my ear -"

and thus, in the tumult, in the rain, in the dusk, vanishes out of our sight.
Farewell, honest Hans Castorp, farewell, Life's delicate child!
Your tale is told. We have told it to the end, and it was neither short nor long, but hermetic. We have told it for its own sake, not for yours, for you were simple. But after all, it was your story, it befell you, you must have more in you than we thought; we will not disclaim the pedagogic weakness we conceived for / Page 716 / you in the telling; which could even lead us to press a finger delicately to our eyes at the thought that we shall see you no more, hear you no more for ever.
Farewell - and if thou livest or diest! Thy prospects are poor. The desperate dance, in. which thy fortunes are caught up, will last yet many a sinful year; we should not care to set a high stake on thy life by the time it ends. We even confess that it is without great concern we leave the question open. Adventures of the flesh and in the spirit, while enhancing thy simplicity, granted thee to know in the spirit what in the flesh thou scarcely couldst have done. Moments there were, when out of death, and the rebellion of the flesh, there came to thee, as thou tookest stock of thyself, a dream of love. Out of this universal feast of death, out of this extremity of fever, kindling. the rain-washed evening sky to a fiery glow, may it be that Love one day shall mount?

FINIS OPERIS