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MEASURING THE UNIVERSE
THE HISTORICAL QUEST TO QUANTIFY SPACE
Kitty Ferguson 1999
Copernicus returned to Poland in 1503 and - surprisingly, after such a cosmopolitan start '- never left again. He began to build a distinguished reputation as a doctor, reportedly saving many lives later during a severe epidemic in 1 519. Reading his notes, some of which arguably represent the best of medical practice at the time, leads one to wonder how this happened.
From 1503 until 1512, Copernicus, now in his thirties, lived at Lidzbark Castle, the seat of his uncle the Bishop ofWarmia. He served as his uncle's secretary and personal physici,an and became a force in the politics of Warmia, putting to use the legal education he had received at Bologna. He also found time for astronomical observations and kept painstaking records .of them. About 1507, while still a member of the court at Lidzbark, he wrote a book in which he claimed that the Ptolemaic model was wrong. The book was short, about 20 handwritten pages. In that form (it was not printed) it circu- lated at first anonymously and with an unrecorded title among Copernicus's scientific acquaintances. The later title was Nicolai Copernici de Hypothesibus Motuum Caelestium a se Constituis Com-mentariolus, usually shortened to Commentariolus (Commentary).
Sun-centred astronomy as Copernicus first proposed it in Commentariolus didn't by any means solve all the problems still nagging Ptolemaic astronomy. Trying to eliminate the equant, which he found particularly offensive, and keeping the orbits circular, he was forced to use epicycles to account for the movement of the planets. There is little mathematical reasoning in Commentariolus. It is hardly more than a sketch.. Nevertheless, the leap that Copernicus made was extraordinary. He claimed that by putting the Sun in the centre it would be possible to explain the heavens more simply and logically than Ptolemaic astronomy had done.
In Commentariolus Copernicus still visualized the universe in terms of spheres. The Sun rather than the Earth is at the centre of / Page 48 / his arrangement, and there is a sphere representing the level (from the Sun) at which the Earth moves, encasing the Sun and the spheres of Mercury and Venus. The small sphere in which the Moon moves is the only sphere that has the Earth as its centre.
Copernicus proposed seven 'assumptions':
1. All celestial spheres do not only have one common centre.
2. The centre of the Earth is not the centre of the universe, but the centre of the Earth is the centre of gravity and of the Moon's sphere.
3. All spheres (except that of the Moon) revolve around the Sun, as though the centre were the Sun, so the centre of the universe is near the Sun.
4. The firmament of stars is extremely far away. The distance from the Earth to the Sun is insignificant when compared with the distance from the Earth to the firmament.
5. What we see as motions in the firmament of stars are not its motions, but those of the Earth. The Earth with its adjacent elements, air and water, rotates daily around its poles while the firmament remains motionless.
6. What we see as motions of the Sun are not its motions, but the motion of the Earth and of the sphere with which we revolve around the Sun in the same manner the other planets revolve in their spheres.
7. What appears to us as retrograde and forward movement of the planets (the backward and forward motion) is not their motion, but that of the Earth. The Earth's motion alone is sufficient to explain many different phenomena in the heavens.
Copernicus went on to write: 'The highest is the sphere of the fixed stars, containing and fixing location for everything. Below it is Saturn, followed by Jupiter, then Mars; below it the sphere in which we move, then Venus and fmally Mercury. The lunar sphere revolves around the centre of the Earth.'
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AZAZAZAZAZAZAZAZAZ
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MEASURING THE UNIVERSE
THE HISTORICAL QUEST TO QUANTIFY SPACE
Kitty Ferguson 1999
Page 47
"Sun-centred astronomy as Copernicus first proposed it in Commentariolus didn't by any means solve all the problems still nagging Ptolemaic astronomy. Trying to eliminate the equant, which he found particularly offensive, and keeping the orbits circular, he was forced to use epicycles to account for the movement of the planets. There is little mathematical reasoning in Commentariolus. It is hardly more than a sketch.. Nevertheless, the leap that Copernicus made was extraordinary. He claimed that by putting the Sun in the centre it would be possible to explain the heavens more simply and logically than Ptolemaic astronomy had done."
THE SIRIUS MYSTERY
Robert Temple
Page 504
"The Moons of the Planets, the Planets around Stars, and Revolutions and Rotations of Bodies in Space - Described by the Neoplatonic Philosopher Proclus "
'. . . . In each of the planetary spheres there are invisible stars which revolve together with their spheres. . .' So said Proclus the Platonic successor in AD 438. "
Page 365
" Not surprisingly, an arqu is 'an educated man, a wise man, an expert,"an adept'. It is not difficult to realize that anyone privy to the mysteries of arq would have to be an adept, an initiate and wise man. Hence this meaning for someone who knows about arq, an arqu.
In Wallis Budge we find2 a description (taken from Mau) of an Egyptian-influenced Italian temple of the first century BC which contained 'seven large paintings representing Egyptian landscapes, and Io watched by Argus, and Io received by Isis in Egypt. In this room the Mysteries of Isis were probably acted.' - So we have specific archaeological evidence that Argus of the hundred eyes was pictured on the wall of the inner sanctum of an Isis temple, and Isis was, as we know, identified with Sirius. Also pictured there was Io, whom I earlier compared to the Egyptian Hathor (see p. 350) who was identified with the Sirius system, and it was of course this same Io who led Cadmus to the Greek Thebes (there being an Egyptian Thebes as well, as the reader well recalls).
What were these mysteries of Isis? Well, they seem to have been related to the Thesmophoria Mysteries which the daughters of Danaos were said to have brought from Egypt to Argos. For in Liddell and Scott we find that the name Thesmophoros ('law giving') was a name given to Isis. The name was most commonly applied to Demeter, a Greek goddess, but was also the name of Isis in Greece. In short, Isis was represented as Demeter in connection with these mysteries, but in the Italian temple referred to above was obviously represented as herself. The 'fifty' and 'hundred', connected as we have seen with Danaos, are found again here in the ruins of this Italian temple, where hundred-eyed Argus is portrayed in the inner sanctum of the Isis temple. The name Thesmophoros should not distract us too much. It comes from Thesis, with a meaning including our thesis of today - and thesmos means 'that which is laid down or / Page 366 established, or instituted'. And thesmodeo is a verb meaning 'to deliver oracular precepts', once again a meaning which should not surprise us.-
In Wallis Budge we read 3 from an Egyptian text of 'the star Septet (Sothis, the Dog Star), whose seats are pure', which is a specific reference to there being seats around Sirius - and, of course, there are fifty seats as we know, which led to the fifty thrones of the Anunnaki, the fifty oarsmen of the Argo, etc.
In Wallis Budge we also read 4 excerpts of Egyptian texts speaking of holy emanations proceeding from Sirius and Orion which 'vivify gods, men, cattle, and creeping things . . . both gods and men', and are a pouring out of the seed of the soul. Of course, the Dogon maintain the same thing in almost precisely the same terms. To them the seed which energizes the world pours forth from the Sirius system.
In Wallis Budge we find also a particularly interesting bit of further information.6 There we learn that the deceased spirit of a man 'goes to Nephthys' and the celestial boat. We have much earlier identified the dark Nephthys with Sirius B. It is therefore interesting to learn that as soon as the deceased visits Nephthys and his 'double' (ka) is recorded in heaven, he immediately 'revolves like the sun' - which I think is a pretty specific astronomical description. As he revolves he 'leads on the Tuat (underworld or heaven)', which is a curious turn of phrase implying a round dance or at least motion which is purposeful, 'and is pure of life in the horizon like Sai:tu (Orion) and Sept (Sirius, the Dog-star)'. I hope it will be noticed that the phrase here reads 'in the horizon' - and much earlier I said I believed the term 'the horizon' applied specifically to the orbit of Sirius B. Here we have the /
Page 366 note * Plutarch in 'Isis and Osiris' (378 D) informs us: 'Among the Greeks also many things are done which are similar to the Egyptian ceremonies in the shrines of Isis, and they do them at about the same time. At Athens the women fast at the Thesmophoria sitting upon the ground.'5
Page 367 / deceased revolving like a sun in a purposeful way in 'the horizon'. I don't think the Egyptians could possibly have been more specific and clear than this. Wallis Budge comments: 'The mention of Orion and Sothis is interesting, for it shows that at one time the Egyptians believed that these stars were the homes of departed souls.'
Having learned this (a belief held as well by the Dogon, as we know), let us return to our word arq which I believe to be the origin of ark and Argo and Argus in Greek, all of which I claim are related to Sirius. Perhaps the reader will not be too amazed if by now I inform him that arq heh is a 'necropolis' and arq-hehtt is 'the Other World' - which we have just this moment learned was located by the early Egyptians at the star Sirius! (Also remember that the guardian of the necropolis in Greek was a circe in the Argo story.)
Arq has the further meaning of 'a measure', possibly because spirits are normally measured in Arq-hehtt.
And for final touches of mystery, I will add that arq can mean 'to wriggle (of a serpent)'-from 'binding around' -and arq ur is the word for that mystery of mysteries, the Sphinx!..."
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" The same word means also 'silver', and Wallis Budge claims that the Greek ( Greek word omitted) (argyros) is derived from it, which gave us our heraldic term argent and the country's name Argentina. Since this term in Greek is derived from arq ur (ur means 'chief' or 'Great'), in the opinion of an eminent expert, I believe there is no objection then to my suggestion that the other Greek words came from arq and its forms.* But, as I said, this derivation is one which entered Indo-European from Egypt before the Aryan invasion of India, for in Sanskrit arksha means 'stellar, belonging to or /
* In discussion with Professor Oliver R. Gurney of Oxford, who was sceptical of Egyptian origins of Indo-European words, I found that he considered Wallis Budge's suggestion possible on two bases: (I) The word is a technical one, (2) my explanation of the Colchian connection as providing a geographical forum for such linguistic influence.
Page 368 / regulated by the stars or constellations', and arksha-varsha is 'a stellar year or revolution of a constellation.' This is very similar to the meaning in Egyptian of 'the end of a period', and a calendrical application to the end of a month. In Sanskrit again arka means 'belonging or relating to the sun'. Arkam means 'as far as the sun, even to the sun inclusively'. Arki has become a name for Saturn, thought at that time to be the most distant planet. Arc means 'to shine, be brilliant', and can mean 'to cause to shine'. Arkin means 'radiant with light'. Arka means 'a ray' and is also a religious ceremony. An arka- kara is a 'sunbeam'. Arkaja means 'sun-born, coming from the sun', and it and arkanandana can be applied to the planet Saturn. Arkaparna is the name of a snake demon. Arka-putra is also Saturn. Forms of the word relate also to various specific astronomical events and the Arka ceremony and the arka plant which has 'a grain of fruit' of some importance,. reminding one of all the grains of the Dogon (which one learns about by reading more about the Dogon than I have given in this book), particularly the grain Digitaria which gave its name to Sirius B among the Dogon - in their own language, of course.
Arca means 'worship, adoration'. Arjuna, besides being the famous Hindu mythical personage, means 'white, clear' and 'made of silver' - this latter being clearly a form of arq ur, the Egyptian variant form of arq meaning 'silver', which I mentioned a moment ago and which, according to Wallis Budge, has the cognate in Greek which was just mentioned, argyros meaning 'silver'.
And as Argo is a constellation in the sky, it should not be a surprise to us to find that in India the Sanskrit Arjuna refers to a specific Vedic constellation. (The Vedas were the earliest Sanskrit texts, and gave their name to the initial Aryan resi- /
* Calotropis gigantea, of the family Asclepidaceae, closely resembling the Dogbane family.
Page 369 / dence in India.) The actual name of the constellation is Phalguni. Phala means 'grain' or 'seed'. The Phal-grantha is a work describing the effects of celestial phenomena on the destiny of men.
There is also a connection of the Sanskrit with an expression involving a thigh; in Greek, Arktos became a name for our constellation Ursa Major, which was known to the Egyptians as 'the thigh' - the Egyptians often drew pictures of it as a bull's thigh.
There has not been room either in the original edition or in this revised (1997) edition to publish my appendix entitled 'An Explanation of the "Laryngeal Theory" of Hittite'. However, I have worked out an explanation for this cele- brated linguistic problem which was originally suggested by the problem which we have just discussed, of the ark words. The Hittite cognate for argyros 'silver' is the word harki 'white'. (The Tocharian cognate is arki, the Sanskrit is arjuna.) I became interested in the strange Hittite letter which was a mysterious lost guttural sound called 'a laryn- geal'. After a time, this laryngeal sound disappeared from Hittite, and it is not known in any other of the Indo- European languages. I therefore made a survey of eight exam-ples of Hittite words containing the laryngeal and was able to demonstrate that all of them appear to have had origins from .Egyptian words containing strange guttural sounds which the
Hittites had tried to accommodate with their laryngeal h. The Hittite words were: harki, ishai / ishiya ('to bind'), pahs ('to protect'), newahh ('renew'), eshar ('blood'), hastai ('bone', from which comes osteopathy!), pahhur ('fire', from which comes pyre), and hanti ('in front of from which comes 'anti- '). The Egyptian origins of all of these terms are: a rq ur ('silver'), m'shaiu ('bindings of a bow'), pa-aa-n-ursh ('guardian'; Coptic is panourshe), n'uatch ('to be young and new on account of), tesher ('blood'), qes/ qas ('bone'), pa-u ('flames'), and khenti ('in front of). I suggested that a military / Page 370 / force from Egypt had come into prolonged contact with the Hittites and most of these words such as 'blood', 'bone', 'flames', 'protect', 'bind', 'occupying a front position', formed part of a common idiom for soldiers and had been adopted into Hittite as a result. From thence they made their way into most of the Indo-European language before the Aryans migrated to India. The laryngeal sound, I suggested, was adopted by the Hittites to try and pronounce such weird Egyptian sounds as deeply-breathed a and u vowels and gut - turals like the Egyptian q and kh sounds. I worked out this solution to the laryngeal theory of Hittite in about 1973, and only now 24 years later am I mentioning it in this brief form, which is better than not mentioning it at all, I suppose. It seems to me notable that the solution to the problem emerged from the position which I took on the ark words as being derived from Egyptian, and I look upon it therefore as an unexpected confirmation of the soundness of that viewpoint."
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1 x 9 x 2 = 18 1 + 8 = 9
1 + 9 + 2 = 12 1 + 2 = 3
If the reader can bear some other words, I propose to consider a few which are important in other ways. I beg to refer again to the work of Wallis Budge, which is becoming rather familiar to us now,7 since I have cited it so frequently in recent pages. The reader must realize that we are nearing the end of the matter and summon his last reserves of patience for the final trudge across hieroglyphic soil, craggy though it may be.
In Wallis Budge, then,8 we find a passage from one of the Pyramid Texts. where Osiris is described in his role of hus-band of Sothis (Sirius) and implored: 'Be not wroth in thy name of Tchenteru'. This plaintive plea must be examined. What on earth is so terrible about this 'Tchenteru'? Well, to begin an explanation, the word tchentch means 'wrath, anger'. So that is obviously the meaning of the word. But we have to continue to pursue this. /
* Texts inscribed on the walls of passages in some of the Pyramids. The archaic language - thou, etc. - is an affectation of the translator.
Page 371 / Shortly afterwards in the same Pyramid Text we read of the birth of Horus the son of Osiris, by Sothis: 'Horus-Sept [Horus-Sirius] cometh forth from thee in the form of "Horus, dweller in Sept [Sirius]". Thou makest him to have a spirit in his name of "Spirit, dweller in Tchenteru".'
Here we have an interesting new light on this Tchenteru which seemed so important for no reason which was immediately apparent. It is something to do with Sirius. What, then? Obviously the close association of the place Tchenteru and the Sirius system led me to investigate the word and its related forms.
I found that tchentha means 'throne'. I found that tchenh-t means 'beam (of a ship)' - second significant meaning. And I discovered a third. Namely, that tchens means 'weight, heavy'! This was just too much to be coincidence. We first have the Sirius system described as' being the place Tchenteru and then discover that that word in related forms means three strictly Sirius-related things: 'throne', 'beam of a ship', and 'weight, heavy'. Tchenteru is 'the place of weight or heaviness' and is identified by the Egyptians with the Sirius system! I also discovered that Tchenti is a two-headed god (later this name became one of the seventy-five names of Ra and lost its original importance). Now, a two-headed god with each head representing one orbit and having fifty eyes, gives us a hundred-eyed god, and the hundred-eyed monster of the Greeks was Argus.
Wallis Budge says another form of tchens, 'weight', is tens, which also means 'weight, heavy'. And the very next word in the giant dictionary is teng which means 'dwarf! We thus see an apparent variation of the same word meaning 'heavy' and 'dwarf, and this word is specifically applied to the Sirius system.
But just in case there are any sceptics left (and there always are), a look at the Egyptian word shenit will be helpful. This word means 'the divine court of Osiris'. The same word / Page 372 / shenit means 'circle, circuit', and shent means 'a circuiting, a going round, revolution'. Shenu means 'circuit, circle, periphery, circumference, orbit, revolution', and there is a specific expression written:
Figure 45 omitted
which Wallis Budge gives, and which means 'the two circuits' - and of course twice fifty is a hundred, giving us the Great Year. Shen ur means 'the Great Circle' or 'the circuit of the Great Circle' or 'the islands of Shen-ur', which last is interesting in that it indicates that this place of the Great /
Figure 45. Left: the Egyptian symbol shen; right: the cartouche sign inside which it became habitual to write the name of the Pharaoh and other proper names. As E. A. Wallis Budge says in Egyptian Magic (Routledge & Kegan Paul, London, 1899/1972, pp. 61-2:'[Shen]. . . is intended to represent the sun's orbit, and it became the symbol for an undefined period of time, i.e. eternity; it was laid upon the body of the dead with the view of giving to it life which should endure as long as the sun revolved in its orbit in the heavens. In the picture of the mummy chamber the goddesses Isis and Nephthys are seen kneeling and resting their hands on shen. . . . The. . . cartouche has been supposed to be nothing more than shen elongated. . .' The cartouche is an ellipsoid shape, and I believe that this 'stretched' or 'elongated' shen is specifically meant to represent an elliptical orbit. The fact that the sisters Isis and Nephthys, representing Sirius and her 'dark companion', have their hands placed upon shen, and the reason why shen is often represented as double, is in reference to the binary star system at Sirius. And the fact that there was an elliptical form of shen which became the receptacle for names is in reference to the esoteric knowledge that heavenly orbits are really elliptical and not circular, as specifically stated by the Dogon tribe
Page 373 / Circle is not only 'the divine court of Osiris', who is the husband of Sothis (Sirius), but is also a place with islands (stars or planets) where one can presumably live. It does seem that the Egyptians had quite as clear a conception of the Sirius system as the Dogon have.
The verb shenu means 'to go round, to encircle', but the verb shen means 'to hover over', and presumably the great orbit is above us in the sky, hovering over us in space.
The Egyptian word khemut means 'hot parching winds, the khamasin, or khamsin, i.e. winds of the "fifty" hot days'. This is rather interesting. Arabic khamsin, 'fifty' and Hebrew khamshin, 'fifty', are obviously derived from this Egyptian source. In late times 'the dog days' about the time of the rising of Sirius and called 'dog days' from 'the Dog Star' were sup- posed to be hot and scorching. There are many references to this in writers like Pliny and Virgil. Here is an earlier tradition of hot days incorporating the Sirian number fifty. This same word khemut has familiar meanings in its related forms. Khemiu-urtu means 'the stars that rest not'. Khemiu-hepu means 'a class of stars'. Khemiu-hemu also means 'a class of stars'. In short, khemiu means 'stars'. So khem (though appar-ently not used on its own in surviving texts) really means 'star', as well as referring to fifty days. Khem also has the meanings 'shrine, holy of holies, sanctuary', and 'little, small', also 'he whose name is unknown, i.e. God', also 'god of procreation and generative power', also 'to be hot', and 'unknown'. All these meanings are relevant to the Sirius mysteries. The Sirius system was held to be the source of generative and procreative power as we have already seen, Sirius B was of course 'unknown', and was 'little, small', and was a star that rests not. And which star rests not unless it be Sirius B? For only the planets, which were well known and differentiated by the ancient Egyptians, 'rested not' with the remarkable excep.tion of Sirius B. Cornets and meteors apart, and they too were well classed to themselves."
KEEPER OF GENESIS
A QUEST FOR THE HIDDEN LEGACY OF MANKIND
Robert Bauval Graham Hancock 1997
Page number 220 omitted
Chapter 13
Following the Stars
'The disposition of the stars as well as their
movements have always been the subject of
careful observation among the Egyptians. . .
they have preserved to this day records
concerning each of these stars over an
incredible number of years, this study having
been zealously preserved among them from
ancient times.'
Diodorus Siculus, Book V, first century DC
It should be clear by now that the ancient Egyptians had very distinct ideas about the length and scope of their history, and that they set the 'First Time', the 'genesis event' for their civilization, far back in what the Edfu Building Texts call the 'Early Primeval Age'. Just how long ago that event actually took place is not an issue that will be easily resolved because the surviving texts - the king-lists, the very few fragments of Manetho's History that have been preserved, and certain travellers' tales - are mostly incomplete and at times mutually contradictory. Moreover we are obliged to cut our way through a luxuriant jungle of diverse terminologies - Sages, Ancestors, Spirits of the Dead, the 'Followers of Horus', etc., etc. - which further complicates the problem of trying to arrive at a coherent picture. Nevertheless, let us see what we can glean from these ancient sources. Let us try to put the jigsaw puzzle together.
Shining ones
Amongst the very few king-lists that have survived to the present day, the so-called 'Turin Papyrus' reaches particularly deeply into the / Page 221 / dark abyss of the past. Regrettably, more than half of the contents of this fragile document from the second millennium BC have been lost because of the gross incompetence with which it was handled by scholars when it was transferred (in a biscuit tin) from the collection of the King of Sardinia to its present home in the Museum of Turin.! The remaining fragments, however, offer occasional tantalising glimpses of an astonishing chronology.
Of the greatest importance amongst these fragments is a badly damaged vertical register in which the names and reigns often Neteru or 'Gods' were originally given. Although in most cases the durations of these reigns are now illegible or completely broken away, it is possible to read the figure of 3126 years ascribed to the rule of the wisdom-god Thoth and the figure of 300 years ascribed to Horus, the last fully 'divine' king of Egypt! Immediately afterwards comes a second vertical register devoted to the 'Followers of Horus' - the Shemsu Hor - the most prominent of that general class of beings variously called 'Ancestors', or 'Sages' or 'Ghosts' or 'Spirits' whom the Egyptians remembered as having bridged the gap between the time of the gods and the time ofMenes (the supposed first king of the first historical Dynasty circa 3000 BC)! Again much of the register is missing, but its last two lines, which seem to represent a summing-up, are of particular interest: 'The Akhu, Shemsu Hor, 13,420 years; Reigns before the Shemsu Hor, 23,200 years; Total 36,620 years.'.
The plural word 'Akhu', is normally translated as 'Venerables'.5 Yet, as we hinted at the end of the last chapter, a close examination of the full range of meanings that the ancient Egyptians attached to it suggests that another and far more intriguing possibility exists - one that is concealed by so generalized an epithet. To be specific, the hieroglyphs for Akhu can also mean 'Transfigured Beings', 'Shining Ones', 'Shining Beings' or' Astral Spirits' - understandably identified by some linguists with the stars.6 And there are other shades of meaning, too, that cry out to be taken into account. For example in Sir E. A. Wallis Budge's authoritative Hieroglyphic Dictionary the following additional definitions are provided for Akhu 'to be bright', 'to be excellent', or 'to be wise' and 'instructed'.' And Budge further / Page 222 / informs us that the word was frequently associated with 'those 'who recite formulae'. 8
Such data, we suggest, calls for a rethink of the title 'Venerables' as applied to the 'Followers of Horus' in the Turin Papyrus.9 Rather than merely being 'venerable', is it not possible that what was meant to be conveyed by the word Akhu in this context was a picture of vastly enlightened and learned people, apparently with some connection to or interest in the stars - in short an elite of highly initiated astronomer -philosophers?
In support of this notion is the fact that the 'Followers of Horus' were frequently linked in the ancient texts to another equally. enlightened and 'shining' class of ancestral beings called the 'Souls of Pe' and the 'Souls of Nekhen'.10 Now Pe and Nekhen were actual geographical locations in Egypt - the former in the north and the latter in the the south.11 Interestingly enough, however, as Professor Henri Frankfort has confirmed, the 'Souls' of both these places were also frequently grouped collectively under yet another title, the 'Souls of Heliopolis',l2 who were said 'to assist the King's ascent to heaven, a function commonly performed by the Souls of Nekhen and Pe . . . A relief depicting this function shows the Souls of Pe and Nekhen in the act, while the text calls them the "Souls of Heliopolis".' 13
It is generally accepted that the term 'Soul' - Ba - as used by the ancient Egyptians had stellar attributes connected to the notion of eternal life in the Duat to which all the historical Pharaohs aspired. Moreover, as Frankfort rightly points out, the Pyramid Texts do indeed define the dominant role of the 'Souls' of Pe and Nekhen - and thus the 'Souls' of Heliopolis - as being to ensure that when a Pharaoh - died he would be 'equipped' to ascend to the sky and find his way into the cosmic Kingdom of Osiris.14 This in turn coincides with what we know of the Sages of Edfu and the 'Followers of Horus', both of whom, as we have seen, may be identified with a single and originally Heliopolitan 'brotherhood' of temple-makers whose function was to prepare and initiate the generations of the Horus-Kings in order to bring about the 'resurrection' of what was remembered as 'the former world of the gods'.15
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KEEPER OF GENESIS
A QUEST FOR THE HIDDEN LEGACY OF MANKIND
Robert Bauval Graham Hancock 1996
The Sphinx itself - Hor-em-Akhet - stands partially sunk, or 'buried' in that enclosure (and thus in the 'Horizon of Giza') with only its massive head and shoulders protruding out of the groundline. Once ag-ain the images of sky and ground match perfectly at 10,500 BC and in no other epoch. . .
Treasure map I
We said earlier that in the architectural-astronomical system of the Pyramid builders the position of the vernal point along the ecliptic which denoted the 'Splendid Place of the "First Time'" was considered to be 'controlled' by the position of Osiris-Orion at the meridian: 'slide' Orion's belt up from its location at 2500 BC and the vernal point is 'pushed' westwards around the ecliptic (and forward in time) in the direction Taurus - Aries - Pisces - Aquarius; 'slide' it down and the vernal point is pushed 'east', i.e. back in time, in the direction Taurus - Gemini - Cancer - Leo. So in 10,500 BC, with the belt stars fully 'slid down' to their lowest possible altitude above the horizon, how far around the ecliptic has the vernal point been 'pushed? We know it is in Leo. But where in Leo?
Computer simulations show that it lay exactly 111.111 degrees east of the station that it had occupied at 2500 BC. Then it had been at the head of the Hyades-Taurus close to the right bank of the Milky Way; 8000 years earlier it lay directly under the rear paws of the constellation of Leo.
As we have hinted, this is a location that is likely to have a terrestrial 'double'. The three stars of Orion's belt have their terrestrial doubles in the form of the three Great Pyramids. The constellation of Leo- Horakhti has its terrestrial double in the form of
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i.e. the Great Sphinx.
The 'Horizon of the Sky'
has its terrestrial double in the form of the 'Horizon of Giza'. And the Great Sphinx crouches literally within this
'Horizon'./
Page 279 / It was to the breast of the Great Sphinx, at the summer solstice in the Pyramid Age, that the quest of the Horus-King led. There he encountered the Akhus:
the Akhus with their mouths equipped,
'that you have come to this place more noble than any place?'
'I have come. . . because the reed floats of the sky were set down for Re [
the sun-disc and cosmic 'double' of the Horus-King]
that Re might cross [the Milky Way] on them to Horakhti at the Hori- zon' . . .1'
In other words, the Horus-King has successfully understood and used the clues provided in the ritual. He has noted and followed the path of the sun during the solar year from its starting point - designated in the texts as being beside the Hyades-Taurus, i.e. the 'Bull of the Sky' - and thence across the Milky Way until the moment of its conjunction with Regulus, the heart-star of Leo. He has then taken this celestial treasure map, transposed its co-ordinates to the ground, made his way across the River Nile and ascended to the Giza plateau, coming eventually to the breast of the Sphinx.
We think that he received there the necessary clues or instructions to find the entrance to the terrestrial Duat, to the 'Kingdom of Osiris , on the ground - in short to the 'Splendid Place of the "First Time" ,
where he would have to go in order to complete his quest. And we suggest that these clues were designed to encourage him to track the vernal point, just as we have done, to the location that it would have occupied in 10,500 BC when Orion's belt had reached the lowest point in its precessional cycle.
In other words it is our hypothesis that the Giza monuments, the past, present and future skies that lie above them, and the ancient funerary texts that interlink them, convey the lineaments of a message. In attempting to read this message we have done no more than follow the initiation 'journey' of the Horus-Kings of Egypt. And like the ancient Horus-Kings we, too, have arrived at a most intriguing crossroad. The trail of initiation has guided us, directed us and finally lured us to stand in front of the Great Sphinx and, like Oedipus, to confront the ultimate riddles: 'Where did we come from?' 'Where are we to go to?'
Page 279
the Akhus with their mouths equipped,
'that you have come to this place more noble than any place?'
'I have come. . . because the reed floats of the sky were set down for Re [
the sun-disc and cosmic 'double' of the Horus-King]
that Re might cross [the Milky Way] on them to Horakhti at the Hori- zon' . . .1'
AKHUS
AWAKEN HUMANS
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THE SIMPLE GUIDE TO
ISLAM
Danielle Robinson 1997
"When Muhammad captured Mecca, he destroyed the 360 idols inside the Kaaba thereby re-establishing the worship of the one true God. The Kaaba is covered by a black cloth trimmed with gold, tne kiswa, which is renewed annually because it is cut into pieces and distributed"
KEEPER OF GENESIS
A QUEST FOR THE HIDDEN LEGACY OF MANKIND
Robert Bauval Graham Hancock 1997
Page 223
Chapter 13
Legacy
The notion that some fonn of invisible college could have established itself at Heliopolis thousands of years before the Pharaohs, and could have been the initiating force behind the creation and unfolding of ancient Egyptian civilization, helps to explain one of the greatest mysteries confronted by Egyptology - namely the extremely sudden, indeed dramatic, manner in which Pharaonic culture 'took off in the early third millennium BC. The independent researcher John Anthony West, whose breakthrough work on the geology of the Sphinx we reported in Part I, formulates the problem especially well:
Every aspect of Egyptian knowledge seems to have been complete at the very beginning. The sciences, artistic and architectural techniques and the hieroglyphic system show virtually no signs of a period of 'development'; indeed, many of the achievements of the earliest dynasties were never surpassed or even equalled later on. This astonishing fact is readily admitted by orthodox Egyptologists, but the magnitude of the mystery it poses is skilfully understated, while its many implications go unmentioned.
How does a complex civilization spring full-blown into being? Look at a 1905 automobile and compare it to a modem one. There is no mistaking the process of 'development'. But in Egypt there are no parallels. Everything is right there at the start.
The answer to the mystery is of course obvious, but because it is repellent to the prevailing cast of modem thinking, it is seldom seriously considered. Egyptian civilization was not a 'development', it was a legacy. I'
Might not the preservers of that legacy, who eventually bequeathed it to the Pharaohs at the beginning of the Dynastic Period, have been those revered and secretive individuals - the 'Followers of Horus', the Sages, the Senior Ones - whose memory haunts the most archaic traditions of Egypt like a persistent ghost?
Page 232 / 233
Becoming equipped
The Utterances conventionally numbered 471, 472 and 473 in the ancient Egyptian Pyramid Texts contain information of an extraordi-nary nature. In view of the importance of this information, we set it out in full below:
I am the essence of a god, the son of a god, the messenger of a god, [says the Horus-King]. The Followers of Horus cleanse me, they bathe me, they dry me, they recite for me the Spell [formula] for Him who is on the Right Way, they recite for me the Spell of Him who Ascends, and I ascend to the sky.
I will go aboard this Bark of Re [the Solar Bark] . . . Every god will / Page 233 / rejoice at meeting me as they rejoice at meeting Re [the sun] when he ascends from the eastern side of the sky in peace, in peace.
The sky quivers,the earth quakes before me, for I am a magician, I possess magic. . . I have come that I may glorify Orion, that I may set Osiris at the head, that I may set the gods upon their thrones.
O Mahaf, Bull of the gods [Taurus-Hyades], bring me this [solar bark] and set me on yonder side. . . The reed-floats of the sky are set down for me by the day-bark that I [the solar Horus-King] may go up on them to Re at the Horizon. The reed floats of the sky are brought down to me by the night bark that I may go up on them to Horakhti at the horizon. I go up on the eastern side of the sky where the gods are born, and I am born as Horus, as Him of the Horizon. . . I have found the Akhus with their mouths equipped. . .
'Who are you?' say they [the Akhus], with their mouths equipped. 'I am an Akhu with my mouth equipped.'
'How has this happened to you,' say they, the Akhus with their mouths equipped, 'that you have come to this place more noble than any place?'
'I have come to this place more noble than any place because: The reed-floats of the sky were set down for Re [the sun disc and thee emblem of the Horus-King] that Re might cross [the Milky Way] on them to Horakhti at the Horizon. . .,8
These Utterances appear to describe an important part of the Horus- King's initiatory journey - an ordeal of questions and answers based on astronomical science wrapped up in esoteric symbols. The inquisitors are the 'Followers of Horus', also known as the Akhus (the 'Venerables', the 'Shining Ones', the 'Transfigured Spirits', etc., etc.). Moreover, as we would expect, the Horus-King's cosmic journey begins in the Taurus-Hyades region of the sky, on the right bank of the Milky Way. and proceeds along the ecliptic path to end at Leo i.e. 'Horakhti', at the horizon. Here, at 'this place more noble than any place', the Akhus greet him - indeed he claims to have become an Akhu himself - and give him the final instructions or directions that he will need to complete his quest.
What we have to consider is the possibility that these final instructions might somehow have 'equipped' the Horus-King to make the necessary journey back in time, to the 'First Time', and into the cosmic Kingdom of Osiris when sky and ground were united' in perfect harmony.
Page247
Special numbers
We suspect that the phrase to 'go down to any sky' suggests an awareness - and recording - of precessionally induced changes in the positions of the stars over long periods of time. And we also note its implication that if the chosen initiate was equipped with the correct numerical spell then he would be able to work out - and visualize - the correct positions of the stars in any epoch of his choosing, past or future.
Once again Sellers stands out amongst Egyptologists for being the first to have entertained such apparently outlandish notions. 'It is possible', she writes, 'that early man encoded in his myths special numbers; numbers that seemed to reveal to initiates an amazing knowledge of the movement of the celestial spheres.' 27
Such numbers, she argues, appear to have been derived from a sustained, scientific study of the cycle of precession and a measure- ment of its rate and, puzzlingly, turn out to be extremely 'close to the calculations made with today's sophisticated procedures'. Intrigu-ingly, too, there is evidence not only 'that these calculations were made, and conclusions drawn', but also that 'they were transmitted to others by secret encoding that was accessible only to an elite few':28 In short, Sellers concludes, 'ancient man calculated a special number that he believed would bring this threatening cycle [of precession] back to its starting point. . .' 29
The 'special number' to which Sellers is referring to is 25,920 (and multiples and divisions of it) and thus represents the duration, in solar years, of a full precessional cycle or 'Great Year'.30 She shows how it can be derived from a variety of simple combinations of other numbers - 5, 12,36,72,360,432,2100, etc., etc. - all of which are in turn derived from precise observations of precession. Most crucially of all, she shows that this peculiar sequence of numbers occurs in the ancient Egyptian myth of Osiris where, notably '72 consipirators' are said to have been involved with Seth in the murder of the God-King.31
2 x 5 x 9 x 2 = 180 1 + 8 = 9
"The 'special number' to which Sellers is referring to is 25,920 (and multiples and divisions of it)"
2592 x 36 = 93312 ÷ 9 = 10368 1 x 3 x 6 x 8 = 144 1 + 4 + 4 = 9
Page 382
for 3226 years -
by the Ibis-headed wisdom god Thoth.8
Who were these people - or creatures, or beings, or gods? Were they figments of the priestly imagination, or symbols, or ciphers?"
3 x 2 x 2 x 6 = 72
'72 consipirators' are said to have been involved with Seth in the murder of the God-King.31
KEEPER OF GENESIS
A QUEST FOR THE HIDDEN LEGACY OF MANKIND
Robert Bauval Graham Hancock 1997
"Although in most cases the durations of these reigns are now illegible or completely broken away, it is possible to read the figure of 3126 years ascribed to the rule of the wisdom-god Thoth
3 x 1 x 2 x 6 = 36
and the figure of 300 years ascribed to Horus, the last fully 'divine' king of Egypt!
300 x 360 = 108000
HORUS
the last fully 'divine' king of Egypt
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CITY OF REVELATION
John Michell 1972
Page 157
"The questions which must naturally arise from any investigation of the ancient science are these: how and when it began and what pro-cess led to its decline. We are thus immediately confronted with the enigma of human origins and spiritual history) subjects on which a great many more theories have been advanced than facts discovered.
The traditional answers to the first question are everywhere the same. The ancient system of knowledge did not come about in the course of evolution, but first appeared in its highest and most perfect form as an instant revelation from the gods. Plato, in the passage quoted earlier, attributes the Egyptian canon to a god or a god-like man and records the local belief that it was the gift of Isis. Nowhere in antiquity is this belief challenged. According to M. F. Long's The Huna Code in Religions, the theory of the gradual evolution of consciousness is absent from the Hawaiian cosmogony) 'and in its place was substituted the belief that lesser gods had been created by God and that these came down to inhabit the bodies of animal men and share their lives with them. Many still cling to this belief, and Venus is favoured as the place from which the gods came.' It is un-necessary to repeat the varied legends of all races, which are unanimous in this respect, that the arts and sciences of civilisation are said to have been established through divine revelation) and must be continually nourished from the same source if they are to remain alive. For this reason the gift of prophecy was highly esteemed in the days of the Temple, as it still is in tribal societies) where the shaman not only receives and transmits the traditional lore of his race) but preserves it from corruption by communicating with the living spirit by whom it was first revealed.
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RE - MEMBERING OSIRIS
Tom Hare 1999
Alizzed almost but not quite laughed like an a. b . c . drain
72 CONSPIRITORS x 14 MEMBERS
of
OSIRIS = 1008
Page 248
14 (72 x 14 = 1008)"
Alizzed indicates the emphasis
Page 247 continues
"As was shown in Fingerprints of the Gods, the sun's perceived motion through the signs of the zodiac at the vernal equinox proceeds at the rate of one degree every seventy-two years. From this it follows that a movement of the vernal point through 30 degrees will take 2160 / Page 248 / years to complete, 60 degree!. will take 4320 years, and a full 360- i degree cycle will require
Curiously enough, as the reader will recall from Part I, the Great Pyramid itself incorporates a record of these precessional numbers - since its key dimensions (its height and the perimeter of its base) appear to have been designed as a mathematical model of the earth's polar radius and equatorial circumference on a scale of 1 :43,200. The number 43,200 is, of course, exactly 600 times 72. What we have in this remarkable monument, therefore, is not just a scale model of a hemisphere of the earth but also one in which the scale involved incorporates a 'special number' derived from one of the key planetary motions of the earth itself - i.e. the rate of its axial precession.
In short it seems that secret knowledge is indeed available in the myth of Osiris and in the dimensions of the Great Pyramid. With this secret knowledge, if we wanted to fix a specific date - say 1008 years in the future - and communicate it to other initiates, then we could do so with the 'special number' 14 (72 x 14 = 1008). We would also have to specify the 'zero point' from which they were to make their calculations - i.e the present epoch - and this might be done with some kind of symbolic or mathematical marker to indicate where the vernal point presently is, i.e. moving out of Pisces and into Aquarius.
A similar exercise could likewise be carried out in reverse. By following the 'eastwards' direction along the ecliptic path we can 'find' (calculate, work out) where the vernal point was at any epoch in the past. Thus if today we wished to use the precessional code to direct attention towards. the Pyramid Age we would need to confide to other initiates the 'special number' of 62.5 (72 x 62.5 = 4500 years ago = approximately 2500 BC). Again, we could rule out any ambiguity as to the zero date from which the calculations were to be made if we could find a way to indicate the present position of the vernal point.
We have seen that this is what Sneferu appears to have done with the two Pyramids at Dahshur, which map the two sides of the head of the celestial bull- the 'address' of the vernal point in his epoch. And in a sense, though with a great deal more specificity and precision, this could also be exactly what the builders of the Great Pyramid were doing when they deliberately targeted the southern shafts of the King's and Queen's Chambers on the meridian-transits of such / Page 249 / significant stars as Orion and Sirius in the epoch of 2500 BC. To be clear about this, it seems to us well worth investigating the possibility that by setting up such obvious and precise 'time markers' they were trying to provide an unambiguous zero point - circa 2500 BC - for calculations that could only be undertaken by initiates steeped in the mysteries of precession, who were equipped by their training to draw out the hidden portents concealed in certain 'special numbers'.
We note in passing that if the Horus-King could have been provided with the 'special number' 111.111, and had used it in the way described above, it would have led him back to (72 x 111 . 111 years =) 7,999.99 years before the specified 'ground zero', i.e. to almost exactly 8000 years before 2500 BC - in short, to 10,500 BC.
We know this seems like wishful numerology of the worst sort - i.e. 'factoring in' an arbitrary value to a set of calculations so as to procure spurious 'corroboration' for a specific desired date (in this case the date of 10,500 BC, twelve and a half thousand years before the present, that we have already highlighted in Chapter 3 in connection with the Sphinx and the Pyramids of Giza). The problem, however, is that the number 111.111 may well not be an arbitrary value. At any rate, it has long been recognized that the main numerical factor in the design of the Great Pyramid, and indeed of the Giza necropolis as a whole, is the prime number 11 - a prime number being one that is only divisible by itself to produce the whole number 1. Thus 11 divided by 11, i.e. the ratio 11:11, produces the whole number 1 (while 11 divided by anything else, i.e. any other ratio, would, of neccessity, generate a fraction).
What is intriguing is the way that the architecture of the Great Pyramid responds to the number 11 when it is divided, or multiplied, by other whole numbers. The reader will recall, for example, that its side length of just over 755 feet is equivalent to 440 Egyptian royal cubits - i.e. 11 times 40 cubits. 33 In addition, its height-to}-base ratio is 7:11.34 The slope ratio of its sides is 14:11 (tan 51 degrees 50').35 And the slope ratio of the southern shaft of the King's Chamber - the shaft
that was targeted on Orion's belt in 2500 BC - is 11:11 (tan 45 degrees ).36
Arguably, therefore, the ratio 11 : 11, which integrates with our / Page 250 / 'special number' 111.1 11, could be considered as a sort of mathemati-cal key, or 'stargate' to Orion's belt. Moreover, as we shall see, a movement of 111. 111 degrees 'backwards along the ecliptic from 'ground-zero' at the Hyades-Taurus, the head of the celestial bull, would place the vernal point 'underneath' the cosmic lion.
Is it not precisely such a location, underneath the Great Sphinx, that the Horus-King is urged to investigate as he stands between its paws 'with his mouth equipped' and faces the questions of the Akhus whose initiations have led him this far? Indeed, does it not seem probable that the 'quest-journey' devised by the 'Followers of Horus' was carefully structured so as to sharpen the mind of the initiate by requiring him to piece together all the clues himself until he finally arrived at the realization that somewhere underneath the Great Sphinx of Giza was something (written or pictorial records, artefacts, maps, astronomical charts) that touched on 'the knowledge of a divine origin', that was of immense importance, and that had been concealed there since the 'First Time'?
In considering such questions, we are reminded of the Hermetic doctrines which transmit a tradition of the wisdom god Thoth who was said to have 'succeeded in understanding the mysteries of the heavens [and to have] revealed them by inscribing them in sacred books which he then hid here on earth, intending that they should be searched for by future generations but found only by the fully worthy'.37 Do the 'sacred books of ' Thoth', or their equivalent, still lie in the bedrock beneath the Great Sphinx of Giza, and do the 'fully '. worthy' still seek them there? :
HERETIC
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THE MAGIC MOUNTAIN
Thomas Mann 1875 -1955
Page 257
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Page 379
We have already postulated that 'the river of fire' may be a way of describing the orbit of the star Sirius B, so it is quite inter- esting to see that Anubis,whom we have already identified as representing the orbit, is specifically said to be the guardian of the same river of fire. And 'wrap around' could have an orbital meaning as well as its obvious meaning of 'swathe'.
We recall that a special description of tcham given in Wallis Budge's Dictionary14 was 'tcham from the hill-top'. Also we have just equated tcham with Anubis. So it should not surprise us that a title of Anubis is Tepi fu-f'he who is on his hill'. As I mentioned a moment ago, this seems to be a ziggurat-concept such as one finds in Mesopotamia. The tepi complex of words is quite interesting and bears examination.
Tepi means 'the foremost point of the bow of the ship, the hindmost part of the stern' - extremely specific and exactly fitting my specification of what was important about the ship Argo. Tepi also means 'the first day of a period of time', and I maintained earlier that the tip of the prow and the tip of the stern of Argo (with fifty oar-places between them) was a symbol of the orbit of Sirius B. Also we will recall that arqi means 'the last day of a period of time'. So any period of time has a first day called tepi and a last day called arqi in Egyptian. And tepi describes the Argo just as arq is the origin of the very word Argo. And Tepi is part of a crucial descriptive title of Anubis whom I have equated with the Argo. There is even a further connection between tepi and the Sirius-complex. The words tel ra means 'the base of a triangle' and the words sePfu and septch both mean 'triangle' - Sep!it is Sirius and the triangle is its hieroglyph.
The basic meaning of tep is 'mouth' (hence the meaning tep ra sebek' "crocodile's mouth" - a disease of the eye') and even more fundamentally 'beginning or commencement of anything'. It is interesting for the study of concepts of geometry to note that the Egyptians thought of the base of a triangle as its 'mouth' or beginning."
379
The basic meaning of tep is 'mouth' (hence the meaning tep ra sebek' "crocodile's mouth" - a disease of the eye') and even more fundamentally 'beginning or commencement of anything'. It is interesting for the study of concepts of geometry to note that the Egyptians thought of the base of a triangle as its 'mouth' or beginning."
Page 381
" Before leaving Plutarch behind, we might note also that in 'Isis and Osiris', he tells us that a name for Osiris was Omphis. An interesting tie-in with the oracles, attested by Plutarch as current in Egypt in his day.
To return to tepi, we note that tep ra means not only 'the base of a triangle' but 'divine oracle', which is also quite relevant. I have postulated that the oracles are connected with the Argo as representative of the orbit of Sirius B, the / Page 382 / beginning of which I designate by tepi, and we discover that the name in Egyptian for 'oracle' is tep ra.
Tepi ii became the word for 'ancestors, due to the connection of tepi with the beginnings of things. And the tepi- iiui-qe"-en-pet were 'the ancestor-gods of the circle of the sky', which is again significant. Visitors, perhaps?
Gods of the circle in the sky seem to be referred to by-
Plutarch's account of the Persian religion in 'Isis and Osiris' (370 A-B). The Persian religion prior to Islam was Zoroastrianism, which survives today as the religion of the Parsees of Bombay in India, to which city they fled from their Persian homeland when it was being conquered by the Moslem invaders. The Persians are not Semitic Arabs but are Indo-European, with a language and original religion closely related to the Aryan Indians and to Sanskrit. In fact, the earliest form of Sanskrit, which is called Vedic, is very little different from the earliest form of Persian, which is called Avestan.
Zoroaster- (also known as Zarathusthra) is known to have postulated two basic divine principles: Ahura Mazda the principle of light and goodness, and Ahriman the principle of evil and darkness. These two principles are also known by the names of Oromazes and Areimanius, which are the names used for them in Plutarch's treatise. If we recall Plutarch's description, .cited by us earlier, that Anubis was the circle dividing the light from the dark in Egyptian religion, it will be interesting to note that in 369 E-F he equates with this concept, by describing it in similar terms, the Persian god Mithras who mediates between the darkness and the light. Then in 370 we find this remarkable passage: '(The Persians) also tell many fabulous stories about their gods, such, for
. The prophet Zoroaster, who founded Zoroastrianism, the religion of Persia/Iran until the Mohammedan conquest, is of uncertain date, but certainly seems to have lived prior to 600 DC.
. 382
Page 381
" Page 381
" Before leaving Plutarch behind, we might note also that in 'Isis and Osiris', he tells us that a name for Osiris was Omphis. An interesting tie-in with the oracles, attested by Plutarch as current in Egypt in his day. To return to tepi, we note that tep ra means not only 'the base of a triangle' but 'divine oracle', which is also quite relevant. I have postulated that the oracles are connected with the Argo as representative of the orbit of Sirius B, the
Robert Temple
Page 504
"The Moons of the Planets, the Planets around Stars, and Revolutions and Rotations of Bodies in Space - Described by the Neoplatonic Philosopher Proclus "
'. . . . In each of the planetary spheres there are invisible stars which revolve together with their spheres. . .' So said Proclus the Platonic successor in AD 438.
The non-specialist reader may never have heard of Proclus, one of the greatest intellects in the history of philosophy, who lived from AD 410 to 485. The English translations of this Greek philosopher's gigantic output are his Elements of Theology' (which is not relevant to what we are to consider here), his Commentary on Euclid,2 his Commentary on the First Alcibiades of Plato,3 and one partial and one complete translation of his Commentary on the Parmenides of Plato.4
What the persistent inquirer will likely not be told by any compendium of information on the subject is that most of the works of Proclus were translated into English by Thomas Taylor at the turn of the eighteenth and nineteenth centuries in England and are to be found in a handful of libraries / Page 505 / (though even the British Museum has a far from complete collection of Taylor's life's work).
Perhaps it would be as well to quote the view of Proclus held by Thomas Taylor. One should bear in mind that Taylor was the first man to translate all of Plato's works into English - a mammoth task indeed, but not as gargantuan as translating most of Proclus! Here, then, is what Taylor says of Proclus:
To the lovers of the wisdom of the Greeks, any remains of the writings of Proclus will always be invaluable, as he was a man who, for the variety of his powers, the beauty of his diction, the magnificence of his conceptions, and his luminous development of the abstruse dogmas of the ancients, is unrivalled among the disciples of Plato.
There are many classical scholars who like to imply that the 'Golden Age' of Greece was the only significant era in Greek philosophy. Within this period one can conveniently place Socrates, Plato, Aristotle, Euripides, Sophocles, Aeschylus, Demosthenes, and the historians Herodotus, Thucydides, and Xenophon.
These brilliant names tend to blind one into accepting the false notion that Greece at any other period in its history was merely second rate in the intellects it produced. Many scholars are passionately dedicated to deriding any Greek intellects either before or after this 'Golden Age'. Some caustic comments have been made about this by other scholars, and there is no denying the tendency to ignore or belittle - even to suppress and deny - Greeks who preceded or followed the glorious 'Golden Greeks' who are most familiar to us. It certainly is an embarrassing fact, then, for certain classical scholars to have to face, that the Platonic Academy continued to function in Athens for over nine hundred years. / Page 506 /
Scofield References
GENESIS
Page 17
9 "And I, behold, I establish my covenant with you, and with your seed after you;
10 And with every living creature that is with you, of the fowl, of the cattle, and of every beast of the earth with you; from all that go out, of the ark, to every beast of the earth.
11 And I will establish my cove-nant with you; neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth.
12 And God said, This is the token of the covenant which I make between me and you and every liv-ing creature that is with you, for perpetual generations:
13 I do set my bow in the cloud, and it shall be for a token of a cove-nant between me and the earth.
14 And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud:
15 And I will remember my cove- nant, which is between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh.
16 And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting Covenant between God and every living creature of all flesh that is upon the earth.
M
ARK
THAT
RA IN BOW
The far yonder scribe counted 7 letters in Rainbow
Graham Hancock 1995
Page 382
Heliopolitan theology rested on a creation-myth distinguished by a number of unique and curious features. It taught that in the beginning the universe had been filled with a dark, watery nothingness, called the Nun. Out of this inert cosmic ocean (described as 'shapeless, black with the blackness of the blackest night') rose a mound of dry land on which Ra, the Sun God, materialized in his self-created form as Atum (sometimes depicted as an old bearded man leaning on a staff):
The sky had not been created, the earth had not been created, the children of the earth and the reptiles had not been fashioned in that place. . . I, Atum, was one by myself. . . There existed no other who worked with me . . .6
Conscious of being alone, this blessed and immortal being contrived '
to create two divine offspring, Shu, god of the air and dryness, and Tefnut the goddess of moisture: 'I thrust my phallus into my closed hand. I made my seed to enter my hand. I poured it into my own mouth. I evacuated under the form of Shu, I passed water under the form of Tefnut.'7
Despite such apparently inauspicious beginnings, Shu and Tefnut (who were always described as 'Twins' and frequently depicted as lions) grew to maturity, copulated and produced offspring of their own: Geb the god of the earth and Nut, the goddess of the sky. These two also mated, creating Osiris and Isis, Set and Nepthys, and so completed the Ennead, the full company of the Nine Gods of Heliopolis. Of the nine, Ra, Shu, Geb and Osiris were said to have ruled in Egypt as kings, followed by Horus, and lastly - for 3226 years - by the Ibis-headed wisdom god Thoth.8
Who were these people - or creatures, or beings, or gods? Were they figments of the priestly imagination, or symbols, or ciphers? .
Were the stories told about them vivid myth memories of real events which had taken place thousands of years previously? Or were they, perhaps, part of a coded message from the ancients that had been transmitting itself over and over again down the epochs - a message only now beginning to be unravelled and understood?
Such notions seemed fanciful. Nevertheless I could hardly forget / Page383 / that out of this very same Heliopolitan tradition the great myth of Isis and Osiris had flowed, covertly transmitting an accurate calculus for the rate of precessional motion. Moreover the priests of Innu, whose responsibility it had been to guard and nurture such traditions, had been renowned throughout Egypt for their high wisdom and their proficiency in prophecy, astronomy, mathematics, architecture and the magic arts. They were also famous for their possession of a powerful and sacred object known as the Benben.9
The Egyptians called Heliopolis Innu, the pillar, because tradition had it that the Benben had been kept here in remote pre-dynastic times, when it had balanced on top of a pillar of rough-hewn stone.
The Benben was believed to have fallen from the skies. Unfortu-nately, it had been lost so long before that its appearance was no longer remembered by the time Senuseret took the throne in 1971 BC. In that period (the Twelfth Dynasty) all that was clearly recalled was that the Benben had been pyramidal in form, thus providing (together with the pillar on which it stood) a prototype for the shape of all future obelisks. The name Benben was likewise applied to the pyramidion, or apex stone, usually placed on top of pyramids.lo In a symbolic sense, it was also associated closely and directly with Ra-Atum, of whom the ancient texts said, 'You became high on the height; you rose up as the Benben stone in the Mansion of the Phoenix. . . '
Mansion of the Phoenix described the original temple at Heliopolis where the Benben had been housed. It reflected the fact that the mysterious object had also served as an enduring symbol for the mythical Phoenix, the divine Bennu bird whose appearances and disappearances were believed to be linked to violent cosmic cycles and to the destruction and rebirth of world ages.12
Page 382
for 3226 years -
by the Ibis-headed wisdom god Thoth.8
THE SIRIUS MYSTERY
Robert Temple
Page 366
"In Wallis Budge we find also a particularly interesting bit of further information.6 There we learn that the deceased spirit of a man 'goes to Nephthys' and the celestial boat. We have much earlier identified the dark Nephthys with Sirius B. It is therefore interesting to learn that as soon as the deceased visits Nephthys and his 'double' (ka) is recorded in heaven, he immediately 'revolves like the sun' - which I think is a pretty specific astronomical description. As he revolves he 'leads on the Tuat (underworld or heaven)', which is a curious turn of phrase implying a round dance or at least motion which is purposeful, 'and is pure of life in the horizon like Sai:tu (Orion) and Sept (Sirius, the Dog-star)'."
Page368
"In Sanskrit again arka means 'belonging or relating to the sun'. Arkam means 'as far as the sun, even to the sun inclusively'. Arki has become a name for Saturn, thought at that time to be the most distant planet. Arc means 'to shine, be brilliant', and can mean 'to cause to shine'. Arkin means 'radiant with light'. Arka means 'a ray' and is also a religious ceremony. An arka- kara is a 'sunbeam'. Arkaja means 'sun-born, coming from the sun', and it and arkanandana can be applied to the planet Saturn."
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THE SIMPLE GUIDE TO
ISLAM
Danielle Robinson 1997
Page 75
Day 8 of hajj
"On day 8, haii proper starts in Mecca. After ablutions, the pilgrims enter the sanctuary where they immediately proceed with the first part of the ritual! at whatever time of day or night they arrive. The anticlockwise perambulation of the Kaaba, perfo~m~d seven times, whilst calling aloud 'Doubly at your service, 0 God', and saying other' prayers, is the tawaf. Pilgrims start at the eastern corner, kissing the Black Stone (or more probably saluting it if they cannot get near enough).
The Black Stone is thought to be a meteorite, which Muslims believe to have been incorporated into the sanctuary structure by Abraham and his son Ishmael as they rebuilt the first sanctuary to the one God, which had been established by the first man, Adam, then abandoned at the time of Noah's flood. The structure became known as the Kaaba, or Abraham's cube and also 'the House of God', Baitallah (2,124- 5):
And [remember] when We made the House a place of residence for mankind and a haven: 'Make of Abraham's maqam (stand) a place for prayer'. We enjoined Abraham and Ismail: 'Purify My House for those who circle it, for those who retreat there for meditation, and for those who kneel and prostrate themselves;
And when Abraham said: 'My Lord, make this a city and feed with fruits those of its inhabitants who believe in Allah and the Last Day.'
Around it grew a village, near the miraculous ;pring of Zamzam, which God had struck to rescue Abraham's second wife Hagar and her son Ishmael / Page 76 / when they would otherwise have died of thirst in the desert. The Zamzam well is in the courtyard of the great Mecca mosque, Pilgrims drink its water, and obtain as many bottles of it as they can carry to their relatives and friends back home. When Muhammad captured Mecca, he destroyed the 360 idols inside the Kaaba thereby re-establishing the worship of the one true God. The Kaaba is covered by a black cloth trimmed with gold, tne kiswa, which is renewed annually because it is cut into pieces and distributed
to pilgrims at the end of each hajj. It used to be the privilege of the caliph to donate the kiswa.
The story of Hagar desperately looking for water and running between the tops of two hills Safa and Marwa to try and spot any possible help, gives rise to the second ritual, the sai here the pilgrims process at a fast pace (it is called the 'running') seven times between those two places in remembrance of her ordeal and to show their equal dedication to do God's work; it now takes place within an immense corridor (2,157):
Surely Safa and Marwa are beacons of Allah,
The next rituals involve going to and fro between Mecca and Mount Arafat, about 15 miles away, with every step taken being o'ne of obedience, Arafat is called 'the Mount of Mercy' since it is the place where God forgave Adam and Eve and reunited them with each other. It is the most important part of the pilgrimage and quite arduous to perform. Pilgrims on foot break the journey at Mina whilst others proceed straight to Mount Arafat. The important thing is to arrive there by noon on the ninth day of the pilgrimage./ Page 77 / At sunrise on day 10, all the pilgrims go back to Mina, for the great day of Id al-Adha, the Feast of Sacrifice celebrated by all Muslims, so that pilgrims and those who have stayed behind are associated in religious fervour. It is a very busy day. Pilgrims have to throw pebbles at three stone pillars. This com- memorates the place where Abraham, Hagar and Ishmael were tempted by Satan, the Devil, not to obey God and stop journeying to Mount Arafat where the son was to be offered in sacrifice as requested by God to test their faith. Pilgrims show that they too are ready to renounce evil.
The association between the patriarch-prophet and every pilgrim is made tangible by the sacrifice of an animal, chosen according to what each can afford. Afterwards, men have their heads shaved and women cut off about an inch of hair. The pilgrims then go back to Mecca for the farewell circling of the Kaaba. Finally, they return to Mina to recover and celebrate for the next three days."
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Hereupon that far yonder scribe writ, in capital letters these three words inside a two way mirror
SELFISHNESS OF SELF SACRIFICE
THE SIMPLE GUIDE TO
ISLAM
Danielle Robinson 1997
Page 58 / 59 / 60
" The Quran's Central Message
The central message of the Quran runs equally in theMeccan and Medinan periods: there is only one God, who alone is to be obeyed. There are, however, differences of emphasis between the two phases. The Meccan revelations tend to be shorter, and' concern the principles of Islam; they instruct Muhammad to act as messenger, teaching, and comforting him (94):
And lift from you your burden;
Which had weighed down your back? / Did We not exalt your name? [. . .]
And unto your Lord, incline. "
They expand on God as lord of creation; they attack pagan polytheists who love their,treasutes more than thei r social responsibilities (1 04):
Woe unto every backbiter and slanderer,
Who amasses wealth and counts it diligently.
He thinks that his wealth will make him immortal'.
Stories are told about God-fearing people of past ages; paradise and hell are promised to his con- temporaries according to their (un)belief and actions in this life. The Medinan suras are more elaborate and adapt the message to a growing population of Muslim believers, with many legal precepts aimed at building and establishing the community. They also emphasize God's forgiveness and Muhammad.1s status, now equalled to that of the prophets, including Jesus, who came before him, to preach God's unity, and call people to repentance and forgiveness.
(4, 1 63, 1 70):
We have revealed to you, as We revealed to Noah and the prophets after him. And We revealed to Abraham, Ismail, Isaac, Jacob, and the Tribes; and to Jesus, Job, Jonah, Aaron and Solomon.[. . .]
0 mankind, the Apostle has come to you with the
truth from your Lord.
The wording in both the Meccan and Medinan periods was intended to be understood by Muham- mad's contemporaries, with images from the desert and references to their historical situation and practices (81):
When the sun shall be coiled up;[. . .]
And the pregnant camels shall be discarded;[. . .] /
And when the buried infant shall be asked;
'For what sin was she killed?'
The suras also contain much of interest for our contemporary world, often at a loss for values. Some allowances and prescriptions made specific sense in seventh-century Arabia. Whether they still stand as prescriptive nowadays is a question which different schools of Muslim thinkers address differently, much in the same way as Christians and Jewish theologians are divided concerning the interpretation of their scriptures within their religious traditions.
'Those in the heavens and on earth prostrate
themselves to Allah willingly or unwillingly, and so
do their shadows mornings and evenings'. (13.15)"
And so saying the Zed AlizZed the far yonder scribe and accompanying shadows did prostrate themselves
HOLY BIBLE
Scofield Reference
Page 68
Chapter 49 B.C.1689
Verse 9
" Judah is a lion's whelp: from
the prey, my son, thou art gone
up: he stooped down, he couched as a lion,
and as an old lion who shall rouse him up ? "
Page 224
Chapter 6 B.C. 1451
The "great commandment."
4
"Hear O Israel the LORD our God is one LORD:
5
And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might"
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ISRAEL IS RA ELOHIM
ELOHIM IS RA ISRAEL
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I AM THAT I AM
9 AM THAT 9 AM
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BRINGING THE CHANGES
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THE MAGIC MOUNTAIN
Thomas Mann 1924
Page 665
What was the sense of that..."
THE COSMIC CODE
Heinz R. Pagels 1982
Page 306
The mathematician Mark Kac distinguishes two kinds of geniuses, those he calls ordinary geniuses and those he calls extraordinary or devious geniuses. An ordinary genius is some- one just like you and me except that the genius's ability to concentrate, remember, and create is much greater than ours. Their creative reasoning can be communicated. Ex-traordinary geniuses are quite different. It is not at all clear how they think. They seem to work by a set of rules of their own invention and yet arrive at remarkable insights. They cannot tell you how they got there; their reasoning seems devious. The ordinary genius may have many students. But the devious genius rarely has any, since he cannot communi-cate his methods of solution.
Most scientists are not geniuses or not even near geniuses-but that need not inhibit their creativity or useful-ness. The rules for creativity in science have never been written down and cannot really be learned from a book. Instead the conduct of inquiry is handed down from genera-tion to generation of scientists, in a kind of charismatic chain- a teaching by example, not by the book. Being implicit, this tacit knowledge is easily altered by successive generations- an important but invisible aspect of scientific research.
Laying down the law in the physical sciences is a frus-trating activity, an activity that promotes a sense of rational piety, a recognition that one is up against a major problem. I have always felt that Albrecht Durer in his engraving Melan-cholia captured the spirit of rational inquiry. The engraving depicts a contemplative angel surrounded by the instruments of science, a magic square on a wall. It is an image of a consciousness whose isolation matches that of the stars.
DOCTER FAUSTUS
Thomas Mann 1947
Chapter Twelve
Page 91
HALLE was, if not a metropolis, at least a large city, with more than two hundred thousand inhabitants. Yet despite all the modem volume of its traffic, it did not, at least in the heart of the town, where we both lived, belie its lofty antiquity. My' shop', as we students said, was in the Hansastrasse, a narrow lane behind the Church of St Moritz, which might well have run its anachronistic course in Kaisersaschem. Adrian had found an alcoved room in a gabled dwelling-house in the Market Square, renting from the elderly widow of an official during the two years of his stay. He had a view of the square, the medieval City Hall, the Gothic Marienkirche, whose domed towers were connected by a sort of Bridge of Sighs; the separate 'Red Tower', a very remarkable structure, also in Gothic style; the statue of Roland and the bronze statue of Handel. The room was not much more than adequate, with some slight indication of middle-class amenity in the shape of a red plush cover on the square table in front of the sofa, where his books lay / Page 92 / and he drank his breakfast coffee. He had supplemented the arrange-ments with a rented cottage piano always strewn with sheets of music, some written by himself. On the wall above the piano was an arithmet-ical diagram fastened with drawing-pins, something he had found in a second-hand shop: a so-called magic square, such as appears also in Durer's Melancolia, along with the hour-glass, the circle, the scale, the polyhedron, and other symbols. Here as there, the figure was divided into sixteen Arabic-numbered fields, in such a way that number one was in the right-hand lower corner, sixteen in the upper left; and the magic, or the oddity, simply consisted in the fact that the sum of these numerals, however you added them, straight down, crosswise, or diagonally, always came to thirty-four. What the principle was upon which this magic uniformity rested I never made out, but by virtue of the prominent place Adrian had given it over the piano, it always attracted the eye, and I believe I never visited his room without giving a quick glance, slanting up or straight down and testing once more the invariable, incredible result.
Between my quarters and Adrian's there was a going to and fro as once between the Blessed Messengers and his uncle's house: evenings after theatre, concert, or a meeting of the Winfried Verein, also in the mornings when one of us fetched the other to the university and before we set out we compared our notebooks. Philosophy, the regular course for the first examination in theology, was the point at which our two programmes coincided, and both of us had put ourselves down with Kolonat Nonnenmacher, then one of the luminaries of the University of Halle. With great brilliance and elan he discussed the pre-Socratic, the Ionian natural philosophers, Anaximander, and more extendedly Pythagoras, in the course of which discussion a good deal of Aristotle came in, since it is almost entirely through the Stagirite that we learn of the Pythagorean theory of the universe. We listened, we wrote down; from time to time we looked up into the mildly smiling face of the white-maned professor, as we heard this early cosmological conception of a stern and pious spirit, who elevated his fundamental passion, mathematics, abstract proportion, number, to the principle of the origin and existence of the world; who, standing opposite All-Nature as an initiate, a dedicated one, first addressed her with a great gesture as 'Cosmos', as order and harrnony, as the interval-system of the spheres sounding beyond the range of the senses. Number, and the relation of numbers, as constituting an all-embracing concept of being and moral value: it was highly impressive, how the beautiful, the exact, the moral, / Page 93 / here, solemnly flowed together to comprise the idea of authority which animated the Pythagorean order, the esoteric school of religious renewal of life, of silent obedience, and strict subjection under the 'Autos' epha. I must chide myselffor being tactless, because involuntarily I glanced at Adrian at such words, to read his look. Or rather it became tactless simply because of the discomfort, the red, averted face, with which he met my gaze. He did not love personal glances, he altogether refused to entertain them or respond to them, and it is hard to under- stand why I, aware though I was of this peculiarity, could not always resist looking at him. By so doing I threw away the possibility of talking objectively afterwards, without embarrassment, on topics to which my wordless look had given a personal reference.
So much the better when I had resisted such temptation and practised the discretion he exacted. How well, for instance, we talked, going home after Nonnenmacher's class, about that immortal thinker, influential down the millennia, to whose meditation and sense of history we owe our knowledge of the Pythagorean conception of the world! Aristotle's doctrine of matter and form enchanted us; matter as the potential, possible, that presses towards form in order to realize itself; form as the moving unmoved, that is mind and soul, the soul of the existing that urges it to self-realization, self-completion in the phenomenon; thus of the entelechy, which, a part of eternity, pene-trates and animates the body, manifests itself shapingly in the organic and guides its motive-power, knows its goal, watches over its destiny. Nonnenmacher had spoken beautifully and impressively about these intuitions, and Adrian appeared extraordinarily impressed thereby. 'When,' he said, 'theology declares that the soul is from God, that is philosophically right, for as the principle which shapes the single manifestations, it is a part of the pure form of all being, comes from the eternally self-contemplating contemplation which we call God. . . . I believe I understand what Aristotle meant by the word "entelechy". It is the angel of the individual, the genius of his life, in whose all-knowing guidance it gladly confides. What we call prayer is really the statement of this confidence, a notice-giving or invocation. But prayer it is correctly called, because it is at bottom God whom we thus address.'
(conclusion)
THE MAGIC MOUNTAIN
The Complete Fortune Teller
Francis x King
Page 166
340,
which reduces to 7 ( 3 + 4 + 0), a number which has, for millenia, been thought to possess mystical properties.
Re-read this wah scribe said ZedAliz, and having re-read it, emphasise, that, of this and that, that requires communication, and re-gurgitate.
This the scribe did .
Thomas Mann. 1875 - 955
Quote "I tell them that if they will occupy themselves with
the study of mathematics they will find in it the best remedy against the lusts of the flesh."
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7..................3
THE MAGIC MOUNTAIN
Thomas Mann. 1924
Penguin Modern Classics Edition 1960 / 1979
Page 10 Chapter 1
Being without page number. The foreward, in this edition opens on what would be the 7th full page from the front cover.
THE MAGIC MOUNTAIN
Thomas Mann. 1924
FOREWORD
"THE STORY of Hans Castorp, which we would here set forth, not on his own account, for in him the reader will make acquaintance with a simple-minded though pleasing young man, but for the sake of the story itself, which seems to us highly worth telling- though it must needs be borne in mind, in Hans Castorp's behalf, that it is his story, and not every story happens to everybody - this story, we say, belongs to the long ago; is already, so to speak, covered with historic mould, and unquestionably to be presented in the tense best suited to a narrative out of the depth of the past.
That should be no drawback to a story, but rather the reverse. Since histories must be in the past, then the more past the better, it would seem, for them in their character as histories, and for him, the teller of them, rounding wizard of times gone by. With this story, moreover, it stands as it does to-day with human beings, not least among them writers of tales: it is far older than its years; its age may not be measured by length of days, nor the weight of time on its head reckoned by the rising or setting of suns. In a word, the degree of its antiquity has noways to do with the pas-sage of time - in which statement the author intentionally touches upon the strange and questionable double nature of that riddling element.
But we would not wilfully obscure a plain matter. The exag-gerated pastness of our narrative is due to its taking place before the epoch when a certain crisis shattered its way through life and consciousness and left a deep chasm behind. It takes place - or, rather, deliberately to avoid the present tense, it took place, and had taken place - in the long ago, in the old days, the days of the world before the Great War, in the beginning of which so much began that has scarcely yet left off beginning. Yes, it took place before that; yet not so long before. Is not the pastness of the past the profounder, the completer, the more legendary, the more im- mediately before the present it falls? More than that, our story has, of its own nature, something of the legend about it now and again. / Page xii / We shall tell it at length, thoroughly, in detail - for when did a narrative seem too long or too short by reason of the actual time or space it took up? We do not fear being called meticulous,in-clining as we do to the view that only the exhaustive can be truly interesting. Not all in a minute, then, will the narrator be finished with the story of our Hans. The seven days of a week will not suffice, no, nor seven months either. Best not too soon make too plain how much mortal time must pass over his head while he sits spun round in his spell. Heaven forbid it should be seven years! And now we begin.!"
THE MAGIC MOUNTAIN
Thomas Mann. 1924
Page 10 Chapter 1
Page 664 "At length, as no one seemed able to settle, Hans Castorp, with his finger on the glass, supporting his cheek on his fist, said he would like to know what was to be / Page 665 / the actual length of his stay up here, instead of the three weeks originally fixed.
Very well since they thought of nothing better, let the spirit out of the fullness of his knowledge answer this chance query. The glass hesitated then pushed off. It spelled out something very queer, which none of them succeeded in fathoming, it made the word , or the syllable Go, and then the word Slanting and then something about Hans Castorp's room. That was to say, through number thirty-four. What was the sense of that"
A Key to the History of Mankind
David Diringer
Page 164 (1) "I think (writes Professor Dhorme) that the pseudo- hieroglyphic texts of Byblos date from the period of Amenopsis IV ( that is to say, ca. 1375 B.C. - D.D.).
Page 165 " (7) The engravers or scribes of Byblos gave to the hieroglyphic signs meanings proper to their tongue, without taking into consideration their origin. The texts are in pure Phoenician.
( 8) My starting- point was the last line of the tablet c (here, Fig. 82, 2), in which the last sign written seven times is a numeral . . . .(3 + 40 or 3 + 4 ), preceded by the word b sh n t,"in the years." Hence, nkh sh, "bronze," in the first line: mzbh, "altar," in the 6th line; btmz, "in Tammuz," in the 14th line, etc., etc.
Francis x King
Page 166
"Durer's engraving 'Melancholia' shows the angel of Saturn,symbolizing an individual suffering from acute melancholia. On the wall behind the angel is a 'magical square' made up of 16 separate numbers in four rows of four.
A 'magical square'is one in which the numbers in any particular row, whether across, perpendicular or diagonal, add up to the same figure. In the case of the square shown in Durer's engraving the signifi-cant number is 34. The reason for this is explained below."
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"Similarly the four perpendicular rows are:
"And the two diagonals are 16 + 11 + 6 + 1 ( = 34 ) and 13 + 10 + 7 + 4 ( = 34)
The fact that all the rows of figures in this 16-figured square add up to 34 /
Page 167 / is not the only interesting thing about it from the point of view of the numerologist. Thus, the 16 figures In the square add up to 136, and 1 + 3 + 6 = 10,which becomes one (1 + 0 )," "…Again the totals of the four perpendicular, four, four horizontal, and two diagonal rows add up to 340, which reduces to 7 ( 3 + 4 + 0), a number which has, for millenia, been thought to possess mystical properties.
The square which has been analysed above and which was incorpor-ated by Durer into his 'Melancholia engraving is, in fact, referred to by some numerologists as 'the magical square of Jupiter'…"
"Albrecht Durer included this square in his engraving as a reflection of the belief that its mere presence in the room occupied by a person suffer-ing from depression would help to lift that person's spirits.
Similarly - but conversely it was believed that the magical square of Saturn (signifi-cant number, 15) shown below:"
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In the present day the idea that figured squares may possess occult powers seem very odd indeed to most of us, but three or four centuries ago such beliefs were commonplace among those who concerned themselves with the mystic power of numbers."
There are three letters in God said ZedAliz and four in Gods and four + three are seven
One again the Alizzed shows an emphasized hand
The Complete Fortune Teller
Francis x King
Page 166
"A 'magical square'is one in which the numbers in any particular row, whether across, perpendicular or
diagonal, add up to the same figure. In the case of the square shown in Durer's engraving
the signifi-cant number is 34.."
The point of no return writ the scribe
The number of letters in 34 . . . 6 in thirty and 4 in four 6 + 4 = 10
Number of letters in 3 and 4 . . . Three holds 5 letters and four 4 . . . 5 + 4 = Nine
THE MAGIC MOUNTAIN
Thomas Mann 1924
Penguin Classics Rear page comment /
'The setting'… 'is a sanatorium high in the Swiss Alps; and it is into this rarefied and extra-mundane atmosphere, devoted to and organized in the service of ill-health, that young Hans Castorp comes,intending at first to stay for three weeks but remaining seven years. With him are a cosmopolitan collection of people: an Italian liberal, a Jew turned Jesuit, a doctor, a seductive Russian woman, and his cousin Joachim who desperately longs for action and returns to the 'lower realities' of the world, only coming back to the sanatorium to die. Their occupation is discussion, and in this they indulge relentlessly and with an Olympian arrogance and detachment from the outer world..."
Page 10 Chapter 1
Page 653 Chapter VII
"…Edhin Krokowski's lectures had in the swift passage of the years taken an unexpected turn His researches, which dealt with psycho-analysis and the dream-life of humanity, had always had a subterranean, not to say catacombish character;but now by a transition so gradual that one scarcely marked it, they had passed over to the frankly supernatural, and his fortnightly lectures in the dining-room - the prime attraction of the house, the pride of the prospectus, delivered in a drawling foreign voice, in frock coat and sandals from behind a little covered table, to the rapt and motionless Berghof audience- these lectures no longer treated of the disguised activities of love and the retransformation of the illness into the conscious emotion. They had gone on to the ex-traordinary phenomena of hypnotism and somnambulism, telep-athy, "dreaming true" and second sight; the marvels of hysteria, the expounding of which widened the philosophic horizon to such an extent that suddenly before the listener's eyes would glitter / Page 654 / darkly puzzles like that of the relation of matter to the psychical, yes even the puzzle of life itself, which it appeared, was easier to approach by uncanny, even morbid paths than by the way of health…"
"… The field of his study had always been those wide, dark tracts of the human soul, which one had been used to call the subconsciousness, though they might perhaps be better called the superconsciousness, since from them sometimes emanates a know-ingness beyond anything of which the conscious intelligence is capable, and giving rise to the hypothesis that there may subsist connexions and associations between the lowest and least illumined regions of the individual soul and a wholly knowing All-soul. The province of the subconscious,"occult" in the proper sense of the word, very soon shows itself to be occult in the narrower sense as well, and forms one of the sources whence flow the phenomena we have agreed to characterize But that is not all. Whoever recognizes a symptom of organic disease as an effect of the conscious soul-life of forbidden and hystericized emotions, recognizes the creative force of the psychical within the material - a force which one is inclined to claim as a second source of magic phenomena. Idealist of the pathological, not to say patho-logical idealist, he sees himself at the point of departure of certain trains of thought which will shortly issue in the problem of existence, that is to say in the problem of the relation between spirit and matter. The materialist, son of a philosophy of sheer animal vigour can never be dissuaded from explaining spirit as a mere phosphorescent product of matter; whereas the idealist, proceed-ing from the principle of creative hysteria, is inclined, and very readily resolved, to answer the question of primacy in the exactly opposite sense. Take it all in all, there is here nothing less than the old strife over which was first, the chicken or the egg - a strife which assumes its extraordinary complexity from the fact / Page 655 / that no egg is thinkable except one laid by a hen, and no hen that has not crept out of a previously postulated egg. Well then, it was such matters as these that Dr. Krokowski discussed in his lectures. He came upon organically, legitimately - that fact cannot be over-emphasized. We will even add that he had already begun to treat of them before the arrival of Ellen Brand upon the scene of action, and the progress of matters into the empirical and experimental stage.
Who was Ellen Brand? We had almost forgotten that our readers do not know her, so familiar to us is the name. Who was she? Hardly anybody,at first glance. A sweet young thing of nineteen years a flaxen haired Dane,…"
"…Now this little Fraulein Brand, this friendly-natured little Danish bicycle-rider and stoop shouldered young counter jumper, had things about her, of which no one could have dreamed,…"
"…and these it became Dr. Krokowski's affair to lay bare in all their extraordinariness.
The learned man received his first hint in the course of a general evening conversation. Various guessing games were being played; hidden objects found by the aid of strains from the piano, which swelled higher when one approached the right spot, and died away when the seeker strayed away on a false scent. Then one person went outside and waited while it was decided what task he should perform; as, exchanging the rings of two selected persons; inviting someone to dance by making three bows before her; taking a / Page 656 / designated book from the shelves and presenting it to this or that person - and more of the same kind. It is worthy of remark that such games had not been the practice among the Bergof guests. Who had introduced them was not afterwards easy to decide;certainly it had not been Elly Brand, yet they had begun since her arrival. The participants were nearly all old friends of ours, among them Hans Castorp. They showed themselves apt in greater or lesser degree - some of them were entirely incapable. But Elly Brand's talent was soon seen to be surpassing,striking unseemly. Her power of finding hidden articles was passed over with ap-plause and admiring laughter. But when it came to a concerted series of actions they were struck dumb. She did whatever they had covenanted she should do, did it directly she entered the room; with a gentle smile, without hesitation, without the help of music.She fetched a pinch of salt from the dining room, sprinkled it over Lawyer Paravant's head, took him by the hand, led him to the piano and played the beginning of a nursery ditty with his forefinger: then brought him back to his seat curtseyed, fetched a footstool and finally seated herself at his feet, all of that being precisely what they had cudgelled their brains to set her for a task.
She had been listening.
She reddened.With a sense of relief at her embarrassment they began in chorus to chide her; but she assured them she had not blushed in that sense. She had not listened, not outside, not at the door, truly, truly she had not!
Not outside not at the door?
"Oh, no" - she begged their pardon. She had listened after she came back in the room she could not help it.
How not help it?
Something whispered to her, she said it whispered and told her what to do, softly but quite clearly and distinctly.
Obviously that was an admission. In a certain sense she was aware, she had confessed, that she had cheated. She should have said beforehand that she was no good to play such a game, if she had the advantage of being whispered to . A competition loses all sense if one of the competitors has unnatural advantages over the others.In a sporting sense, she was straightway disqualified - but disqualified in a way that made chills run up and down their backs. With one voice they called on Dr.Krokowski, they ran to fetch him and he came. He was immediately at home in the situation, and stood there, sturdy, heartily smiling, in his very essence inviting confidence. breathless they told him they had / Page 657 / something quite abnormal for him an omniscient;, a girl with voices. Yes, yes? Only let them be calm, they should see. This was his native heath, quagrnirish and uncertain footing enough for the rest of them, yet he moved upon it with assured tread. He asked questions, and they told him. Ah there she was - come, my , child, is it true, what they are telling me? And he laid his hand on her head, as scarcely anyone could resist doing. Here was much ground for interest, none at all for consternation. He plunged the gaze of his brown, exotic eyes deep into Ellen Brand's blue ones, and ran his hand down over her shoulder and arm, stroking her gently. She returned his gaze with increasing subInission, her head inclined slowly toward her shoulder and breast. Her eyes were actually beginning to glaze, when the master made a careless out-ward motion with his hand before her face. Immediately there- after he expressed his opinion that everything was in perfect order, and sent the overwrought company off to the evening cure, with the exception of Elly Brand, with whom he said he wished to have a little chat.
A little chat. Quite so. But nobody felt easy at the word, it was just the sort of word Krokowski the merry comrade used by preference, and it gave them cold shivers. Hans Castorp, as he sought his tardy reclining-chair, remembered the feeling with which he had seen Elly's illicit achievements and heard her shame- faced explanation,.as though the ground were shifting under his feet, and givmg him a slIghtly qualmish feeling, a mild seasick-ness. He had never been in an earthquake, but he said to himself that one must experience a like sensation of unequivocal alarm. But he had also felt great curiosity at these fateful gifts of Ellen Brand, combined, it is true, with the knowledge that their field was with difficulty accessible to the spirit, and the doubt as to whether it was not barren, or even sinful, so far as he was con-cerned - all which did not prevent his feeling from being what in fact it actually was, curiosity. Like everybody else, Hans Ca-storp had, at his time of life, heard this and that about the mys-teries of nature, or the supernatural. We have mentioned the clairvoyante great-aunt, of whom a melancholy tradition had come down. But the world of the supernatural, though theoretically and objectively he had recognized its existence, had never come close to him, he had never had any practical experience of it. And his aversion from it, a matter of taste, an resthetic revulsion, a re-action of human pride - if we may use such large words in con-nexion with our modest hero - was almost as great as his curi-osity. He felt beforehand, quite clearly, that such experiences, / Page 658 / whatever the course of them, could never be anything but in bad taste, unintelligible and humanly valueless. Arid yet he was on fire to go through them. He .was aware that his alternative of "barren" or else "sinful," bad enough in itself, was in reality not an alternative at all, since the two ideas fell together, and calling a thing spiritually unavailable was only an a-moral way of expressing its forbidden character. But the "placet experiri" planted in Hans Castorp's mind by one who would surely and re-soundingly have reprobated any experimentation at all in this field was planted firmly enough. By little and little his morality and his curiosity approached. and overlapped, or had probably always done so; the pure curiosity of inquiring youth on its travels, which had already brought him pretty close to the forbidden field, what time he tasted the mystery of personality, and for which he had even claimed the justification that it too was almost military in character, in that it did not weakly avoid the forbidden, when it presented itself. Hans Castorp came to the final resolve not to avoid; but to stand his ground if it came to more developments in the case of Ellen Brand.
Dr. Krokowski had issued a strict prohibition against any further experimentation on the part of the laity upon Fraulein Brand's mysterious gifts. He had pre-empted the child for his scientific use, held sittings with her in his analytical oubliette, hypnotized her, it was reported, in an effort to arouse and discipline her slum- bering potentialities, to make researches into her previous psychic life. Hermine Kleefeld, who mothered and patronized the child, tried to do the same; and under the seal of secrecy a certain number of facts were ascertained, which under the same seal she spread throughout the house, even unto the porter's lodge. She learned, for example, that he who - or that which - whispered the answers into the little one's ear at games was called Holger. This Holger was the departed and etherealized spirit of a young man, the familiar, something like the guardian angel, of little Elly. So it was he who had told all that about the pinch of salt and the tune played with Lawyer Paravant's forefinger? Yes, those spirit lips, so close to her ear that ther were like a caress, and ticklea a little, making her smile, had whispered her what to do. It must have been very nice when she was in school and had not prepared her lesson to have him tell her the answers. Upon this point Elly was silent. Later she said she thought he would not have been allowed. It would be forbidden to him to mix in such serious matters - and moreover, he would probably not have known the answers himself.
/ Page 659 / It was learned, further, that from her childhood up Ellen had had visions, though at widely separated intervals of time; visions, visible and invisible. What sort of thing were they, now - in- visible visions? Well, for example: when she was a girl of sixteen, she had been sitting one day alone in the living-room of her par-ents' house, sewing at a round table, with her father's dog Freia lying near her on the carpet. The table was covered with a Turk- ish shawl, of the kind old women wear three-cornered across their shoulders. It covered the table diagonally, with the corners some-what hanging over. Suddenly Ellen had seen the comer nearest her roll slowly up. Soundlessly, carefully, and evenly it turned itself up, a good distance toward the centre of the table, So that the resultant roll was rather long; and while this was happening, the dog Freia started up wildly, bracing her forefeet, the hair rising on her body. She had stood on her hind legs, then run howling into the next room and taken refuge under a sofa. For a whole year thereafter she could not be persuaded to set foot in the living-room.
Was it Holger, Fraulein KIeefeld asked, who had rolled up the cloth? Little Brand did not know. And what had she thought about. the affair? .But since it was absolutely impossible to think anything about it, little Elly had thought nothing at all. Had she told her parents? No. That was odd. Though so sure she had thought nothing about it, Elly had had a distinct impression, in this and similar cases, that she must keep it to herself, make a profound and shamefaced secret of it. Had she taken it. much to heart? No, not particularly. What was there about the rolling up of a cloth to cake to heart? But other things she. had - for ex- ample, the following:
A year before, in her parent's house at Odense, she had risen, as was her custom, in the cool of the early morning and left her room on the ground-floor, to go up to the breakfast-room, in order to brew the morning co.ffee before her parents rose. She had almost reached the landing, .where the stairs turned, when she saw standing there close by the steps her elder sister Sophie, who had married and gone to America to live. There she was, her physical presence, in a white gown, with, curiously enough, a garland of moist water-lilies on her head, her hands folded against one shoulder, and nodded to her sister. Ellen, rooted to the spot, half joyful, half terrified, cried out: ".Oh, Sophie, is that you? " Sophie had nodded once again, and dissolved. She became gradually transparent, soon she was only visible as an ascending current of warm air, then not visible at all, so that Ellen's / Page 660 / path was clear. Later it transpired that Sister Sophie had died of heart trouble in New Jersey, at that very hour.
Hans Castorp, when Frauleinl Kleefeld related this to him, ex-pressed the view that there was some sort of sense in it: the apparition here, the death there - after all, they did hang together.And he consented to be present at a spiritualistic sitting, a table tipping, glass-moving game which they had determined to undertake with Ellen Brand, behind Dr Kronowski's back, and in defiance of his jealous prohibition.
A small and select group assembled for the purpose, their theatre being Fraulein Kleefeld's room. Besides the hostess, Fraulein Brand, and Hans Castorp, there was only Frau Stohr, Fraulein Levi, Herr Albin, the Czech Wenzel,and Dr.Ting-Fu. In the evening, on the stroke of ten, they gathered privily, and in whispers mustered the apparatus Hermine had provided, consisting of a medium-sized round table without a cloth, placed in the centre of the room, with a wine glass upside-down upon it, the foot in the air. Round the edge of the table, at regular intervals, were placed twenty-six little bone counters, each with a letter of the alphabet written on it in pen and ink.Fraulein Kleefeld served tea, which was gratefully received, as Frau Stohr and Fraulein Levi,despite the harmlessness of the undertaking, complained of cold feet and palpitations. Cheered by the tea, they took their places about the table, in the rosy twilight dispensed by the pink-shaded table-lamp, as Fraulein Kleefeld, in concession to the mood of the gath-ering, had put out the ceiling light; and each of them laid a finger of his right hand lightly on the foot of the wineglass. This was the prescribed technique.They waited for the glass to move.
That should happen with ease ,The top of the table was smooth, the rim of the glass well ground, the pressure of the tremulous fingers, however lightly laid on, certainly unequal, some of it being exerted vertically, some rather sidewise, and probably in sufficient strength to cause the glass finally to move from its posi-tion in the centre of the table. On the periphery of its field it would come in contact with the marked counters ; and if the letters on these, when put together, made words that conveyed any sort of sense, the resultant phenomena would be complex and contaminate, a mixed product of conscious, half-conscious, and unconscious elements; the actual desire and pressure of some, to whom the wish was father to the act, whether or not they were aware of what they did ; and the secret acquiescence of some dark stratum in the soul of the generality, a common if subterranean effort toward seemingly strange experiences, in which the sup- / Page 661 / pressed self of the individual was more or less involved, most strongly, of course, that of little Elly. This they all knew be- forehand - Hans Castorp even blurted out something of the sort ,after his fashion, as they sat and waited. The ladies palpitation and cold extremities the forced hilarity of the men, arose from their knowledge that they were come together in the night to embark on an unclean traffic with their own natures, a fearsome prying into unfamiliar regions of themselves, and that they were awaiting the appearance of those illusory or half-realities which we call magic. It was almost entirely for form's sake' and came about quite conventionally, that they asked the spirits of the departed to speak to them through the movement of the glass. Herr Albin offered to be spokesman and deal with such spirits as mani-fested themselves - he had already had a little experience at seances.
Twenty minutes or more went by. The whisperings had run dry, the first tension relaxed. They supported their right arms at the elbow with their left hands. The Czech Wenzel was almost dropping off. Ellen Brand rested her finger lightly on the glass and directed her pure, childlike gaze away into the rosy light from the table lamp.
Suddenly the glass tipped, knocked,and ran away from under their hands. They had difficulty in keeping their fingers on it. It pushed over to the very edge of the table, ran along it for a space, then slanted back nearly to the middle; tapped again and remained quiet
They were all startled ; favourably, yet with some alarm. Frau Stohr whimpered that she would like to stop, but they told her she should have thought of that before, she must just keep quiet now. Things seemed in train. They stipulated that, in order to answer yes or no the glass need not run to the letters, but might give one or two knocks instead.
Is there an Intelligence present? Herr Albin asked, severly directing his gaze over their heads into vacancy. After some hesitation, the glass tipped and said yes.
" What is your name?" Herr Albin asked, almost gruffly, and emphasized his energetic speech by shaking his head.
The glass pushed off. It ran with resolution from one point to another, executing a zig zag by returning each time a little distance towards the centre of the table. It visited H, O,and L, then seemed exhausted; but pulled itself together again and sought out the G, and E, and the R. .Just as they thought. It was Holger in person, the spirit Holger, who understood such matters as the / Page 662 pinch of salt and that, but knew better than to mix into lessons at school. He was there, floating in the air, above the heads of the little circle. What should they do with him? A certain diffidence possessed them, they took counsel behind their hands, what they were to ask him. Herr Albin decided to question him about his position and occupation in life, and did so, as before, severely, with frowning brows; as though he were a cross-examining counsel.
The glass was silent awhile. Then it staggered over to the P, zigzagged and returned to O. Great suspense. Dr. Ting-Fu gig-gled and said Holger must be a poet. Frau Stohr began to laugh hysterically; which the glass appeared to resent, for after indi-cating the E it stuck and went no further. However, it seemed fairly clear that Dr. Ting-Fu was right.
What the deuce, so Holger was a poet? The glass revived, and superfluously, inapparent pridefulness, rapped yes. A lyric poet, Fraulein Kleefeld asked? She said ly - ric, as Hans Castorp in-voluntarily noted. Holger was disinclined to. specify. He gave no new answer, merely spelled out again, this time quickly and un-hesitatingly; the word poet, adding the T he had left off before.
Good, then, a poet. The constraint increased. It was a con-straint that in reality had to do with manifestations on the part of uncharted regions of their own inner, their subjective selves, but which, because of the illusory, half-actual conditions of these manifestations, referred itself to the objective and external. Did Holger feel at home, and content, in his present state? Dreamily, the glass spelled out the word tranquil. Ah, tranquil. It was not a word one would have hit upon oneself, but after the glass spelled it out, they found it well chosen and probable. And how long had Holger been in this tranquil state? The answer to this was again something one would never have thought of, and dreamily answered; it was " A hastening while." Very good. As a piece of ventriloquistic poesy from the Beyond, Hans Castorp, in particular, found it capital. A " hastening while" was the time-element Hol- ger lived in: and of course he had to answer as it were in parables, having very likely forgorten how to use earthly terminology and standards of exact measurement. Fraulein Levi confessed her curi-osity to know how he looked, or had looked, more or less. Had he been a handsome youth? Herr Albin said she might ask him her-self, he found the request beneath his dignity. So she asked if the spirit had fair hair.
"Beautiful brown, brown curls," the glass responded, delib-erately spelfing out the word brown twice. There was much merri- / Page 663 / ment over this. The ladies said they were in love with him. They kissed their hands at the ceiling. Dr. Ting-Fu, giggling said Mister Holger must be rather vain.
Ah, what a fury the glass fell into! It ran like mad about the table, quite at random, rocked with rage, fell over and rolled into Frau Stohr's lap who stretched out her arms and looked down at it pallid with fear. They apologetically conveyed it back to its station, and rebuked the chinaman. How had he dared to say such a thing - did he see what his indiscretion had led to? Suppose Hol-ger was up and off in his wrath, and refused to say another word! They addressed themselves to the glass with the extreme of cour-tesy. Would Holger not make up some poetry for them? He had said he was a poet, before he went to hover in the hastening while.Ah, how they all yearned to hear him versify! They would love it so!
And lo, the good glass yielded and said yes! Truly there was something placable and good-humoured about the way it tapped. And then Holger the spirit began to poetize, and kept it up, circumstantially, without pausing for thought, for dear knows how long . It seemed impossible to stop him. And what a suprising poem it was, this ventriloquist effort, delivered to the admiration of the circle - stuff of magic, and shoreless as the sea of which it largely dealt. Sea-wrack in heaps and bands along the narrow strand of the far flung bay; an islanded coast, girt by steep, cliffy dunes. Ah see the dim green distance faint and die into eternity, while beneath broad veils of mist in dull carmine and milky radiancethe summer sun delays! to sink. No word can utter how and when the watery mirror turned from silver into untold changeful colour-play, to bright or pale, to spreading, opaline and moonstone gleams or how, mysteriously as it came, the voiceless magic died away. The sea slumbered yet the last traces of the sunset linger above and beyond. Until deep in the night it had not grown dark: a ghostly twilight reigns in the pine forrest on the downs, bleaching the sand until it looks like snow. A simulated winter forest all in silence, save where an owl wings rustling flight. Let us stray here at this hour - so soft the sand beneath our tread, so sublime, so mild the night! Far beneath us the sea respires slowly and murmers a long whisperings in its dream. Does it crave thee to see it again? Step forth to the sallow, glacierlike cliffs of the dunes, and climb quite up into the softness, that runs coolly into thy shoes.The land falls harsh and bushy steeply down to the pebbly shore, and still the parting remnants of the day haunt the edge of the vanishing sky. Lie down here in the sand! How cool as death it is, / Page 664 / how soft as silk, as flour! It flows in a colourless, thin stream from thy hand and makes a dainty little mound besides thee. Doest thou recognize it this tiny flowing ? It is the soundless, tiny stream through the hour-glass, that solemn, fragile toy that adorns the hermit's hut. An open book, a skull, and in its slender frame the double glass, holding a little sand, taken from eternity, to prolong here as time, its troubling, solemn, mysterious essence…
Thus Holger the spirit and his lyric improvisation, ranging with weird flights of thought from the familiar sea-shore to the cell of a hermit and the tools of his mystic contemplation. And there was more; more, human and divine, involved in daring and dreamlike terminology -over which the members of the little circle puzzled endlessly as they spelled it out;
Scarcely finding time for hurried though rapturous applause, so swiftly did the glass zigzag back and forth, so swiftly the words rollon and on. There was no dis-tant prospect of a period, even at the end of an hour. The glass improvised inexhaustably of the pangs of birth and the first kiss of lovers; the crown of sorrows, the fatherly goodness of God; plunged into the mysteries of creation, lost itself in other times and lands, in interstellar space; even mentioned the Chaldeans and the zodiac; and would most certainly have gone on all night, if the conspiritors had not taken their fingers from the glass, and expressing their gratitude to Holger, told him that must suffice them for the time, it had been wonderful beyond their wildest dreams, it was an everlasting pity there had been no one at hand to take it down, for now it must inevitably be forgotten, yes alas, they had already forgotten most of it, thanks to its quality which made it hard to retain, as dreams are. Next time they must ap-point an amanuesis to take it down, and see how it would look in black and white, and read connectedly. For the moment how-ever, and before Holger withdrew to the tranquillity of his hasten-ing while, it would be better, and certainly most amiable of him, if he would consent to answer a few practical questions. They scarcely as yet knew what, but would he at least be in principle inclined to do so, in his great amiability?
The answer was yes. But now they discovered a great perplex-ity what should they ask? It was as in the fairy-story, when the fairy or elf grants one question, and there is danger of letting the precious advantage slip through the fingers. There was much in the world much of the future, that seemed worth knowing, yet it was so difficult to choose. At length, as no one seemed able to settle, Hans Castorp, with his finger on the glass, supporting his cheek on his fist, said he would like to know what was to be / Page 665 / the actual length of his stay up here, instead of the three weeks originally fixed.
Very well since they thought of nothing better, let the spirit out of the fullness of his knowledge answer this chance query. The glass hesitated then pushed off. It spelled out something very queer, which none of them succeeded in fathoming, it made the word , or the syllable Go, and then the word Slanting and then something about Hans Castorp's room. That was to say, through number thirty-four. What was the sense of that ? As they sat puzzling and shaking their heads, suddenly there came the heavy thump of a fist on the door.
They all jumped. Was it a surprise? Was Dr. Krokowski stand- ing without, come to break up the forbidden session? They looked up guiltily, expecting thc betrayed one to enter. But then came a crashing knock on the middle of the table, as if to testify that the first knock too had come from the inside and not the outside of the room.
They accused Herr Albin of perpetrating this rather contempt-ible jest, but he denied it on his honour; and even without his word they all felt fairly certain no one of their circle was guilty. Was it Holger, then? They looked at Elly, suddenly struck by her silence. She was leaning back in her chair, with drooping wrists and finger-tips poised on the table-edge, her head bent on one shoulder, her eyebrows raised, her little mouth drawn down so that it looked even smaller, with a tiny smile that had something both silly and sly about it, and gazing into space with vacant, childlike blue eyes. They called to her, but she gave no sign of consciousness. And suddenly the night-table light went out.
Went out? Frau Stohr, beside herself, made great outcry, for she had heard the switch turned. The light, then, had not gone out, but been put out, by a hand - a hand which one characterized afar off in calling it a " strange " hand. Was it Holger's? Up to then he had been so mild, so tractable, so poetic - but now he seemed to degenerate into clownish practical jokes. Who knew that a hand which could so roundly thump doors and tables, and knav-ishly turn off lights, might not next catch hold of someone's throat? They called for 'matches, for pocket torches. Fraulein Levi shrieked out that someone had pulled her front hair. Frau Stohr made no bones of calling aloud on God in her distress: "0 Lord, forgive me this once! "she moaned, and whimpered for mercy in-stead of justice, well knowing she had tempted hell. .It was Dr. Ting-Fu who hit on the sound idea of turning on the ceiling light; / Page 666 / the room was brilliantly illuminated straightway. They now es-tablished that the lamp on the night-table had not gone out by chance, but been turned off, and only needed to have the switch turned back in order to burn again. But while this was happening, Hans Castorp made on his own account a most singular discovery, which might be regarded as a personal attention on the part of the dark powers here manifesting themselves with such childish per-versity. A light object lay in his lap; he discovered it to be the "souvenir" which had once so surprised his uncle when he lifted it from his nephew's table: the glass diapositive of Clavdia Chau- chat's x-ray portrait. .Quite uncontestably he, Hans Castorp,had not carried it into the room.
He put it into his pocket, unobservably. The others were busied about Ellen Brand, who remained sitting in her place in the same state, staring vacantly, with that curious simpering expression. Herr Albin blew in her face and imitated the upward sweeping motion of Dr. Krokowski, upon which she roused, and inconti-nently wept a little. They caressed and comforted her, kissed her on the forehead and sent her to bed. Fraulein Levi said she was willing to sleep with Frau Stohr, for that abject creature confessed she was too frightened to go to bed alone. Hans Castorp, with his retrieved property in his breast pocket, had no objection to finish-ing off the evening with a cognac in Herr Albin's room. He had discovered, in fact, that this sort of thing affected neither the heart nor the spirits so much as the nerves of the stomach - a retroactive effect, like seasickness, which sometimes troubles the traveller with qualms hours after he has set foot on shore.
His curiosity was for the time quenched. Holger's poem had not been so bad; but the anticipated futility and vulgarity of the scene as a whole had been so unmistakable that he felt quite will-ing to let it go at these few vagrant sparks of hell-fire. Herr Set- tembrini, to whom he related his experiences, strengthened this conviction with all his force. "That,'"he cried out, "was all that was lacking. Oh, misery, misery! " And cursorily dismissed little EIly as a thorough-paced impostor.
His pupil said neither yea nor nay to that. He shrugged his shoulders, and expressed the view that we did not seem to be alto- gether sure what constituted actuality, nor yet, in consequence, what imposture. Perhaps the boundary line was not constant. Per- haps there were transitional stages between the two, grades of actuality within nature; nature being as she was, mute, not sus- ceptible of valuation, and thus defying distinctions which in any case, it seemeed to him, had a strongly moralizing flavour. What / Page 667 / did Herr Settembrini think about" delusions "; which were a mix-ture of actuality and dream, perhaps less strange in nature than to our crude, everyday processes of thought? The mystery of life was literally bottomless. What wonder, then, if sometimes illusions - arose - and so on and so forth, in our hero's genial, confiding, loose and flowing style.
Herr Settembrini duly gave him a dressing-down, and did pro-duce a temporary reaction of the conscience, even something like a promise to steer clear in the future of such abominations. " Have respect," he adjured him, " for your humanity, Engineer! Confide In your God-given power of clear thought, and hold In abhorrence these luxations of the brain, these miasmas of the spirit! Delusions?
The mystery of life? Caro mio! When the moral courage to make decisions and distinctions between reality and deception degen- erates to that point, then there is an end of life, of judgment, of the creative deed: the process of decay sets in, moral scepsis, and does its deadly work." Man, he went on to say, was the measure of things. His right to recognize and to distinguish between good and evil, reality and counterfeit, was indefeasible; woe to them who dared to lead him astray in his belief in this creative right. Better for them that a millstone be; hanged about their necks and that they be drowned in the depth of the sea.
Hans Castorp nodded assent - and in fact did for a while keep aloof from all such undertakings.. He heard that Dr. Krokowskj had begun holding seances with Ellen Brand in his subterranean cabinet, to which cettain chosen ones of the guests were invited. But he nonchalantly put aside the invitation to join them - natu-rally not without hearing from them and from Krokowski him-self something about the success they were having. It appeared that there had been wild and arbitrary exhibitions of power, like those in Friiulein Kleefeld's room: knockings on walls and table, the turning off of the lamp, and these as well as further manifesta-tions were being systematically produced and investigated, with every possible safeguarding of their genuineness, after Com-rade Krokowski had practised the approved technique and put little Elly into her hypnotic sleep. They had discovered that the process was facilitated by music; and on these evenings the gramo-phone was pre-empted by the circle and carried down into the basement. But the Czech Wenzel who operated it there was a not unmusical man, and would surely not injure or misuse the instru-ment; Hans Castorp might hand it over without misgiving. He even chose a suitable album of records, containing light music, dances, small overtures and suchlike tunable trifles. Little Elly / Page 668 / made no demands on a higher art, and they served the purpose admirably.
To their accompaniment, Hans Castorp learned, a handkerchief had been lifted from the floor, of its own motion, or, rather, that of the "hidden hand" in its folds. The doctor's waste-paper- basket had risen to the ceiling; the pendulum of a clock been alter- nately.stopped and set going again "without anyone touching it," a table-bell "taken" and rung-these and a good many other turbid and meaningless phenomena. The learned master of cere-monies was in the happy position of being able to characterize them by a Greek word, very scientific and impressive. They were, so he explained in his lectures and in private conversatiqns, "tele-kinetic" phenomena, cases of movement from a distance; he asso-ciated them with a class of manifestations which were scientifically known as materializations, and toward which his plans and at-tempts with EIly Brand were directed. He talked to them about biopsychical projections of sub con-scious complexes into the objective; about transactions of which the medial constitution, the somnambulic state, was to be regarded as the source; and which one might speak of as objectivated dream- concepts, in so far as they confirmed an ideoplastic property of nature; a power, which under certain conditions appertained to thought, of drawing substance to itself, and clothing itself in tem-porary reality. This substance streamed out from the body of the medium, and developed extraneously into biological, living end-organs, these being the agencies which had performed the extraor-dinary though meaningless feats they witnessed in Dr. Krokowski's laboratory. Under some conditions these agencies might be seen or touched, the limbs left their impression in wax or plaster. But some-times the matter did not rest with such corporealization. Under certain conditions, human heads, faces, full-length phantoms mani- fested themselves before the eyes of the experimenters, even within certain limits entered into contact with them. And here Dr. Kra-kowski's doctrine began, as it were, to squint; to look two ways .at once. It took on a shifting and fluctuating character, like the method of treatment he had adopted in his exposition of the nature of love. It was no longer plain-sailing, scientific treatment of the objectively mirrored subjective content of the medium and her passive auxiliaries. It was a mixing in the game, at least sometimes, at least half and half, of entities from without and beyond. It dealt - at least possibly, if not quite adinittedly-with the non-vital, with existences that took advantage of a ticklish, mysteriously and momentarily favouring chance to return to substantiality and show / Page 669 / themselves to their summoners - in brief, with the spiritualistic invocation of the departed.
Such manifestations it Was that Comrade Krokowski, with the assistance of his followers, was latterly striving to produce; stur~ dily, with his ingratiating smile, challenging their cordial confi-dence, thoroughly at home; for his own person, in this questionable morass of the subhuman, and a born leaaer for the tImId and compunctious in the regions where they now moved. He had laid him~ self out to develop and discipline the extraordinary powers of Ellen Brand and, from what Hans Castorp could hear fortune smiled upon his efforts. Some of the party had felt the touch of materialized hands. Lawyer Paravant had received out of trans- cendency a sounding slap on the cheek, arid had countered with scientific alacrity, yes, had even eagerly turned the other cheek, heedless of his quality as gentleman, jurist, and one-time member of a duelling corps, all of which would have constrained him to quite a different line of conduct had the blow been of terrestrial origin. A. K. Ferge, that good-natured martyr, to whom all" high- brow" thought was foreign, had one evening held such a spirit hand in his own, and established by sense of touch that it was whole and well shaped. His clasp had been heart-felt to the limits of respect; but it had in some indescribable fashion escaped him. A considerable period elapsed, some two months and a half of bi-weekly sittings, before a hand of other-worldly origin, a young man's hand, it seemed, came fingering over the table, in the red glow of the paper-shaded lamp, and, plain to the eyes of all the circle, left its imprint in an earthenware basin full of flour. And eight days later a troop of Krokowski's workers, Herr Albin, Frau Stohr, the Magnuses, burst in upon Hans Castorp where he sat dozing toward midnight in the biting cold of his balcony, and with every mark of distracted and feverish delight, their words tum-bling over one another, announced that they had seen Elly's Hol-ger he had showed his head over the shoulder of the little me-dium, and had in truth " beautiful brown, brown curls." He had smiled with such unforgettable, gentle melancholy as he vanished!
Hans Castorp found this lofty melancholy scarcely consonant with Holger's other pranks, his impish and simple-mmded tricks, the anything but gently melancholy slap he had given Lawyer Paravant and the latter had pocketed up. It was apparent that one must not demand consistency of conduct. Perhaps they were deal- ing with a temperament like that of the little hunch-backed man in the nursery song, with his pathetic wickedness and his craving for intercession. Holger's admirers had no thought for all this. / Page 670 / What they were detennined to do was to persuade Hans Castorp to rescind his decree; positively, now that everything was so bril- liantly in train, he must be present at the next seance. Elly, it seemed, in her trance had promised to materialize the spirit of any departed person the circle chose.
Any departed person they chose? Hans Castorp still showed reluctance. But tliat it might be any person they chose occupied his mind to such an extent that in the next three days he came to a different conclusion. Strictly speaking it was not three days, but as many minutes, which brought about the change. One evening, in a solitary hour in the music-room, he played again the record that bore the imprint of Valentine's personality, to him so pro-foundly moving. He sat there listening to the soldierly prayer ot the hero departing for the field of honour:
Thee I would watch and guard alway,
0 Marguerite! "
and, as ever, Hans Castorp was tilled by emotion at the sound, an emotion which this time circumstances magnified and as it were condensed into a longing; he thought: "Barren and sinful or no, it would be a marvellous thing, a darling adventure! And he, as I know him, if he had anything to do with it, would not mind." He recalled that composed and liberal "Certainly, of course," he had heard in the darkness of the x-ray laboratory, when he asked Joa-chim if he might commit certain optical indiscretions.
The next morning he announced his willingness to take part in the evening seance; and half an hour after dinner joined the group of familiars of the uncanny, who, unconcernedly chatting, took their way down to the basement. They were all old inhabitants, the oldest of the old, or at least of long standing in the group, like the Czech Wenzel and Dr. Ting-Fu; Ferge and Wehsal, Lawyer Paravant, the ladies Kleefeld and Levi, and, in addition, those per-sons who had come to his balcony to announce to him the appari-tion of Holger's head, and of course the medium, Elly Brand;
That child of the north was already in the doctor's charge when Hans Castorp passed through the door with the visiting-card: the doctor, in his black tunic, his arm laid fatherly across her shoulder, stood at the foot of the stair leading from the basement floor and welcomed the guests, and she with him. Everybody greeted every-body else, with surprising hilarity and expansiveness - it seemed to be the common aim to keep the meeting pitched in a key free from all solemnity or constraint. They taIked in loud, cheery voices; / Page 671 / poked each other in the ribs, showed everyway how perfectly at ease they felt. Dr. Krokowski's yellow teeth kept gleaming in his beard with every hearty, confidence-inviting smile; he repeated his "Wel-come " to each arrival, with special fervour in Hans Castorp's case - who, for his part, said nothing at all, and whose manner was hesitating. "Courage, comrade," Krokowski's ener-getic and hospitable nod seemed to be saying, as he gave the young man's hand an almost violent squeeze. No need here to hang the head, here is no cant nor sanctimoniousness, nothing but the blithe and manly spirit of disinterested research. But Hans Castorp felt none the better for all this pantomime. He summed up the resolve formed by the memories of the x-'ray cabinet; but the train of thought hardly fitted with his present frame; rather he was re- minded of the peculiar and unforgettable mixture of feelings- nervousness, pridefulness, curiosity, disgust, and awe - with which, years ago, he had gone with some fellow students, a little tipsy, to a brothel in Sankt-Pauli.
As everyone was now present, Dr. Krokowski selected two controls - they were, for the evening, Frau Magnus and the ivory Levi - to preside over the physical examination of the medium, and they withdrew to the next room. Hans Castorp and the re- maining nine persons awaited in the consulting-room the issue of the austerely scientific procedure - which was invariably without any result whatever. The room was familiar to him from the hours he had spent here, behind Joachim's back, in conversation with the psycho-analyst. It had a writing-desk, an arm-chair and an easy-chair for patients on the left, the window side; a library of refer- .ence-books on shelves to right and left of the side door, and in the further right-hand comer a chaise-longue, covered with oilcloth, separated by a folding screen from the desk and chairs. The doc-tor's glass instrument-case also stood in that comer, in another was a bust of Hippocrates, while an engraving of Rembrandt's "Anatomy Lesson" hung above the gas fire-place on the right side wall. It was an ordinary consulting-room, like thousands more; but with certain temporary special arrangements. The round ma- hogany table whose place was in the centre of the room, beneath the electric chandelier, upon the red carpet that covered most of the floor, had been pushed forward against the left-hand wall, be-neath the plaster bust; while a smaller table, covered with a cloth and bearing a red-shaped lamp, had been set obliquely near the gas fire, which was lighted and giving out a dry heat. Another electric bulb, covered with red and further with a black gauze veil, hung above the table. On this table stood certain notorious objects: two / Page 672 / table-bells, of different patterns, one to shake and one to press, the plate with flour, and die paper-basket. Some dozen chairs of dif-ferent shapes and sizes surrounded the table in a half-circle, one end of which was formed by the foot of the chaise-longue, the other ending near the centre of the room, beneath the ceiling light. Here, in the neighbourhood of the last chair, and about half-way to the door, stood the gramophone; the album of light trifles lay on a chair next it. Such were the arrangements. The red lamps were not yet lighted, the ceiling light was shedding an effulgence as of common day, for the window, above the narrow end of the writ-ing-desk, was shrouded in a dark covering, with its open-work cream-coloured blind hanging down in front of it.
After ten minutes the doctor returned with the three ladies. Elly's outer appearance had changed: she was not wearing her ordinary clothes, but a night-gownlike garment of white crepe, girdled about the waist by. a cord, leaving her slender arms bare. Her maidenly breasts showed themselves soft and unconfined be-neath this garment, it appeared she wore little else.
They all hailed her gaily. "Hullo, Elly!,How lovely she looks again! A perfect fairy! Very pretty, my angel! " She smiled at their compliinents to her attire, probably well knowing it became her. "Preliminary control negative," Krokowski announced. " Let's get to work, then, comrades," he said. Hans Castorp, con-scious of being disagreeably affected by the doctor's manner of address, was about to follow the example of the others, who, shout-ing, chattering, slapping each other on the shoulders, were settling themselves in the circle of chairs, when the doctor addressed him personally.
" My friend," said he, "you are a guest, perhaps a novice, in our midst, and therefore I should like, this evening, to pay you special honour. I confide to you the control of the medium. Our practice is as follows." He ushered the young man toward the end of the circle next the chaise-longue and the screen, where EIIy was seated on an ordinary cane chair, witb her .face turned rather toward the entrance door than to the centre of the room. He himself sat down close in front of her in another such chair, and clasped her hand, at the same time holding both her knees firmIy between his own. "Like' that," he .said, and gave his place to Hans Castorp, who assumed the same position. " You'll grant that the arrest is complete. But we shall give you assistance too. Fraulein KIeefeld,
may I implore you to lend us your aid?" And the lady thus courteousfy and. exotically entreated came and sat down, clasping Elly's fragile wrists, one in each hand. /
Page 673 / Unavoidable that Hans Castorp should look into the face of the young prodigy, fixed as it was so immediately before his own. Their eyes met - but Elly's slipped aside and gazed with natural self-consciousness in her lap. She was smiling a little affectedly, with her lips slightly pursed, and her head on one side, as she had at the wineglass seance. And Hans Castorp was reminded, as he- saw her, of something else: the look on Karen Karstedt's face, a smile just like that, when she stood with.Joachim and himself and regarded the unmade grave in the Dorf graveyard.
The circle had sat down. They were thirteen persons; not count-ing the Czech Wenzel, whose function it Was to serve Polyhymnia, and who accordingly, after putting his instrument in readiness, squatted with his guitar at the back of the circle. Dr. Krokowski sat beneath the chandelier, at the other end of the row, after he had turned on both red lamps with a single switch, and turned off the centre light. A darkness, gently aglow, layover the room, the corners and distances were obscured. Only the surface of the little table arid its inimediate vicinity were illumined by a pale rosy light. During the next few minutes one scarcely saw one's neighbours; then their eyes slowly accustomed themselves to the darkness and made the best use of the light they had - which was slightly reinforced by the small dancing flames from the chimney-piece.
The doctor devoted a few words to this matter of the lighting, and excused its lacks from the scientific point of view. They must take care not to interpret it in the sense of deliberate mystifica-tion and scene-setting. With the best will in the world they could not, unfortunately, have more light for the present. The nature of the powers they were to study would not permit of their being . developed with white light, it was not possible thus to produce the desired conditions. This was a fixed postulate, with which they must for the present reckon. Hans Castorp, for his part, was quite satisfied. He liked the darkness, it mitigated the queerness of the situation. And in its justification he recalled the darkness of the x.ray room, and"how they had collected themselves, and " washed their-eyes " in it, before they "saw."
The medium, Dr. Krokowski went on, obviously addressing his words to Hans Castorp in particular, no longer needed to be put in the trance by the physician. She fell into it herself, as the con-trol would see, and once she had done so, it would be her guardian spirit Holger, who spoke with her voice, to, whom, and not to Her, they should address themselves. Further, It was an error, which might result in failure, to suppose that one must bend mind or will / Page 674 / upon the'expected phenomena. On the contrary, a slighrly dif. fused attention, with conversation, was recommended. And Hans Castorp was cautioned, whatever else he did, not to lose control of the medium's extremities.
"We will now form the chain," finished Dr. Krokowski; and they did so, laughing when they could not find each other's hands in the dark. Dr. Ting-Fu, sitting next Hermine Kleefeld, laid his right hand on her shoulder and reached his left to Herr Wehsal, who came next. Beyond him were Herr and Frau Magnus, then A. K. Ferge; who, if Hans Castorp mistook not, held the hand of the ivory Levi on his right - and so on. "Music! "the doctor com-manded, and behind him his neighbour the Czech set the instru-ment in motion and placed the needle on the disk. "Talk!", Krokowski bade them, and as the first bars of an overture by Mil-locker were heard, they obedienrly bestirred themselves to make conversation, about nothing at all: the winter snow-fall, the last course at dinner, a newly arrived patient, a: departure, "wild" or otherwise - artificially sustained, half drowned by the music, and lapsing now and again. So some minutes passed.
The record had not run out before ElIy shuddered violently. A trembling ran through her, she sighed, the upper pari: of her body sank forward so that her forehead rested against Hans Ca-storp's, and her arms, together with those of her guardians, began to make extraordinary pumping motions to and fro.
" Trance," announced the Kleefeld. The music stopped, so also the conversation. In the abrupt silence they heard the baritone drawl of the doctor. "Is Holger present?' "
ElIy shivered again. She swayed in her chair. Then Hans Ca-storp felt her press his two hands with a quick, firm pressure.
" She pressed my hands," he informed them.
"He,' the doctor corrected him. "He pressed your hands. He is present. W el-come, Holger," he went on with unction." W el - come friend and fellow comrade, heartily, heartily wel-come. And remember, when you were last with us," he went on, and Hans Castorp remarked that he did not use the form of address common to the civilized West-" you promised to make visible to our mortal eyes some dear departed, whether brother soul or sister soul, whose name should be given to you by our circle. Are you willing? Do you feel yourself able to perform what you promised? "
Again ElIy shivered. She sighed and shivered as the answer came. Slowly she carried her hands and those of her guardians to her fore- / Page 675 / head, where she let them rest. Then close to Hans Castorp's ear she whispered: "Yes."
The warm breath irnmediatelr at his ear caused.in our friend that phenomenon of the epidernus popularly called goose-flesh, the nature of which the Hofrat had once explained to him. We men-tion this in order to make a distinction between the psychical and .the purely physical. There could scarcely be talk of fear, for our hero was in fact thinking: "Well, she is certainly biting off more than she can chew! " But then he was straightway seized with a mingling of sympathy and consternation springing from the con-fusing and illusory circumstance that a blood-young creature, whose hands he held in his, had just breathed a yes into his ear.
"He said yes," he reported, and felt embarrassed.
"Very well, then, Holger," spoke Dr. Krokowski. "We shall take you at your word. We are confident you will do your part. The name of the dear departed shall shortly be communicated to you. Comrades," he turned to the gathering, " out with it, now! Who has a wish? Whom shall our friend Holger show us? "
A silence followed; Each waited for the other to speak. Indi-vidually they had probably all questioned themselves, in these last few days; they knew whither their thoughts tended. But the call-ing back of the dead, or the desirability of calling them back, was a ticklish matter, after all. At bottom, and boldly confessed, the de-sire does not exist; it is a misapprehension precisely as impossible as the thing itself, as we should soon see if nature once let it happen. What we call mourning for our dead is perhaps not so much grief at not being able to call them back as it is gnef at not being able to want to do so.
This was what they were all obscurely feeling; and since it was here simply a question not of an actual return, but merely a theatri- cal staging of one, in which they should only see the departed, no more, the thing seemed humanly unthinkable; they were afraid to look into the face of him or her of whom they thought, and each one would willingly have resigned his right of choice to the next. Hans Castorp too, though there was echoing in his ears that large-hearted " Of course, of course " out of the past, held back, and at the last moment was rather inclined to pass the choice on. But the pause was too long; he turned his head toward their leader, and said; in a husky voice: "I should like to see my departed cousin, Joachim Ziemssen."
That was a relief to them all. Of those present, all excepting Dr. Ting-Fu, Wenzel, and the medium had known the person asked / Page 676 / for. The others, Ferge, Wehsal, Herr Albin, Paravant, Herr and Frau Magnus, Frau Stohr Frau!ein Levi, and the Kleefeld, loudly announced their satisfaction WIth the choice. Krokowski hImself nodded well pleased, though his relations with Joachim had always been rather cool, owing to the latter's reluctance in the matter of psycho-analysis.
" Very good indeed," said the doctor. "Holger, did you hear? The person named was a stranger to you in life. Do you know him in the Beyond, and are you prepared to lead him hither? "
Immense suspense. The sleeper swayed, sighed, and shuddered., She seemed to be seeking, to be struggling; falIing this way and that, whispering now to Hans Castorp, now to the Kleefeld, some-thing they could not catch. At last he received from her hands the pressure that meant yes. He announced himself to have done so, and-
" Very well;~then," cried Dr. Krokowski. "To work, Holgerl Music, " he cried. " Conversation! "and he repeated the injunction that no fixing of the attention, no strained anticipation was in place, but only an unforced and hovering expectancy.
And now followed the most extraordinary hours of our hero's young life. Yes, though his later fate is unclear, though at a certain moment in his destiny he will vanish from our eyes, we may as-sume them to have been the most extraordinary he ever spent.
They were hours - more than two of them, to be explicit, count-ing in a brief intermission in the efforts on Holger's part which now began, or rather, on "the girl EIly's - of work so hard and so prolonged that they were all toward the end inclined to be faint- hearted and despair of any result; out of pure pity, too, tempted to resign an attempt which seemed pitilessly hard, and beyond the delicate strength of her upon whom it was laid. We men, if we do not shirk oui humanity, are familiar with an hour of life when we know this almost intolerable pity, which, absurdly enough no one else can feel, this rebellious "Enough, no more! ' which is wrung' from us, though it is not enough, and cannot or will not be enough, until it comes somehow or other to its appointed end. The reader knows we speak of our husband- and fatherhood, of the act of birth, which Elly's wrestling did so unmistakably resemble that even he must recognize it who had never passed through this ex perience, even our young Hans Castorp; who, not having shirked life, now came to know,'in such a guise, this act, so full of orgamc mysticism. In what a guise! To what an end! Under what circum- stances! One could not regard as anything. less than scandalous the sights and sounds in this red-lighted lying-in chamber, the / Page 677 / maidenly form of the pregnant one, bare-armed, in flowing night-robe; and then by contrast the ceaseless and senseless gramophone music, the forced conversation which the circle kept up at com-mand, the cries of encouragement they ever and anon directed at the struggling one: "Hullo, Holger! Courage, man! It's coming, just keep it up, let it come, that's the way! " Nor do we except the person and situation of the " husband " - if we may regard in that "light our young friend, who had indeed formed such a wish-sitting there, with the knees of the little " mother " between his own, holding in his her hands, which were as wet as once little Leila's, so that he had constantly to be renewing his hold, not to let them slip.
For the gas fire in the rear of the circle radiated great heat.
Mystical, consecrate? Ah, no, it was all rather noisy and vulgar, there in the red glow, to which they had now so accustomed their eyes that they could see the whole room fairly well. The music and shouting were so like the revivalistic methods of the Salva- tion Army, they even made Hans Castorp think of the comparison, albeit he had never attended at a celebration by these cheerful zealots. It was in no eerie or ghostly sense that the scene affected the sympathetic one as mystic or mysterious, as conducing to solemmty; It was rather natural, organic - by VIrtue of the inti-mate association we have already referred to. Elly's exertions came in waves, after periods of rest, during which she hung sidewise from her chair in a totally relaxed and inaccessible condition, described by Dr. Krokowski as "deep trance." From this she would start up with a moan, throw herself about, strain and wrestle with her captors, whisper feverish, disconnected words, seem to be trying, with sidewise, jerking movements, to expel something; she would gnash her teeth, once even fastened them in Hans Castorp's sleeve.
This had gone on for more than an hour when the leader found it to the interest of all concerned to grant a brief intermission. The Czech Wenzel, who had introduced an enlivening variation by closing the gramophone and striking up very expertly on his guitar, laid that instrument aside. They alI drew a long breath and broke the circle. Dr. Krokowski strode over to the wall and switched on the ceiling lamp; the light flashed up glaringly, mak-ing them all blink. Elly, bent forward, her face almost in her lap, slumbered. She was busy too, absorbed in the oddest activity, with which the others appeared familiar, but which Hans Castorp watched with attentive wonder. For some minutes together she moved the hollow of her hand to and fro in the region of her hips: / Page 678 / carried the hand away from her body and then with scooping, raking motion drew it towards her, as though gathering some-thing and pulling it in. Then, with a series of starts, she camne to herself, blinked in her turn at the light with sleep-stiffened eyes and smiled.
She smiled affectedly, rather remotely. In truth, their solicitude. seemed wasted; she did not appear exhausted by her efforts. Per-haps she retained no memory of them. She sat down in the chair reserved for patients, by the writing-desk near the window, be-tween the desk and the screen about the chaise-longue; gave the chair a turn so that she could support her elbow on the desk and look into the room; and remained thus, receiving their sympa-thetic glances and encouraging nods, silent during the whole inter- mission, which lasted fifteen minutes.
It was a beneficent pause, relaxed, and filled with peaceful satis-faction in respect of work already accomplished. The lids of cigarette-cases snapped, the men smoked comfortably, and stand-ing in groups discussed the prospects of the seance. They were far from despairing or anticipating a negative result to their efforts. Signs enougn were present to prove such doubting uncalled for. Those sitting near the doctor, at the far end of the row, agreed that they had several times felt, quite unmistakably, that current of cool air which regularly whenever manifestations were under way streamed in a definite direction from the person of the medium. Others had seen light-phenomena, white spots, moving congloba- tions of forces showing themselves at intervals against the screen. In short, no faint-heartedness! No looking backward now they had put their hands to the plough. Holger had given his word they had no call to doubt that he would keep it.
Dr. Krokowski signed for the resumption of the sitting. He led Elly back to her martyrdom and seated her, stroking her hair. The others closed the circle. All went as before. Hans Castorp sug-gested that he be released from his post of first control, but Dr. Krokowski refused. He said he laid great stress on excluding, by immediate contact, every possibility of misleading .manipulation on the part of the medium. So Hans Castorp took up again his strange position vis-a-vis to ElIy; the white light gave place to rosy twilight, the music began again, the pumping motions; this time it was Hans Castorp who announced trance." The scandal-ous lying-in proceeded.
With what distressful difficulty! It seemed unwilling to take its course - how could it? Madness! What maternity was this, what delivery, of what should she be delivered? "Help, help," the child / Page 679 / moaned, arid her spasms seemed about to pass over into that dan-gerous and unavailing stage obstetricians call eclampsia. She called at intervals on the doctor, that he should put his hands on her. He did so, speaking to her encouragingly. The magnetic effect, if such it was, strengthened her to further efforts.
Thus passed the second hour, while the guitar was strummed or the gramophone gave out the contents of the album of light music into the twilight to which they had again accustomed their vision. Then came an episode, introduced by Hans Castorp. He supplied a stimulus by expressing an idea, a wish; a wish he had cherished from the beginning, and might perhaps have profitably expressed before now. Elly was lying with her face on their joined hands, in "deep trance." Herr Wenzel was just changing or re-versing the record when our friend summoned his resolution and said he had a suggestion to make, of no great importance, yet per-haps - possibly - of some avail. He had - that is, the house possessed among its volumes of records - a certain song, from Gounod's Faust, Valentine's Prayer, baritone with orchestral ac-companiment, very appealing. He, the speaker, thought they might try the record.
" Why that particular one? " the doctor asked out of the dark-ness.
" A question of mood. Matter of feeling," the young man re-sponded. The mood of the piece in question was peculiar to itself,
quite special - he suggested they should try it. Just possible, not out of the question, that its mood and atmosphere mIght shorten their labours.
." Is the record here? " the doctor inquired.
No, but Hans Castorp could fetch it at once.
"What are you thinking of? " Krokowski promptly repelled the idea. What? Hans Castor;p thought he mIght go and come again and take up his business where he had left it off? There spoke the voice of utter inexperience. Oh, no, it was impossible.. It would upset everything, they would have to begin all over. Scientific exactitude forbade them to think of any such arbitrary going in and out. The door was locked. He, the doctor, had the key in his pocket. In short, if. the record was not now in the room -
He was still talking when the Czech threw in, from the gramo- phone: "The record is here."
" Here? " Hans Castor;p asked.
"Yes, here it is, Faust, Valentine's Prayer." It had been stuck by mistake in the album of light music, not in the green album of arias, where it belonged; quite by chance - or mismanagement / Page 680 / or carelessness, in any case luckily - it had partaken of the general topsyturyyness, and here it was, needing omy to be put on.
What had Hans Castorpto say to that? Nothing. It was the doc-tor who remarked: "So much the better,"and some of the others chimed in. The needle scraped, the lid was put down. The male voice began to choral accompaniment: "Now the parting hour has come."
No one spoke. They listened, Elly, as the music resumed, re-newed her efforts. She started up convulsively, pumped, carried the slippery hands to her brow. The record went on, came to the. middle part, with skipping rhythm, the part about war and dan- ger, gallant, god-fearing, French. After that the finale, in full volume, the orchestrally supported refrain of the beginning..
" 0 Lord of heaven, hear me pray. . . ."
Hans Castorp had work with Elly. She raised herself, drew in a straggling breath, sighed a long, long, outward sigh, sank down and was still. He bent over her in concern, and as he did so, he heard Frau Stohr say, in a high, whining pipe: "Ziems - sen! "
He did not look up. A bitter taste came in his mouth. He heard another voice, a deep, cold voice, saying: "I've seen him a long time."
The record had run off, with a. last accord of horns. But no one stopped the machine. The needle went on scratching in the silence, as the disk whirred round. Then Hans Castorp raised his head, and his eyes went, without searching, the right way.
There was one more person in the room than before. There in the background, where the red rays lost themselves in gloom, so that the eye scarcely reached thither, between writing-desk and screen, in the doctor's consulting-chair, where in the intermission Elly had been sitting, Joachim sat. It was the Joachim of the last days, with hollow, shadowy cheeks, warrior's. beard and full curling lips. He sat leaning back, one leg crossed over the other, On his wasted face, shaded though it was by his bead-covering, Was plainIy seen the stamp of suffering, the expression of gravity and austerity which had beautified it. Two folds stood on his brow, between the eyes, that lay deep in their bony cavities; but there was no change in the mildness of the great dark orbs, whose quiet, friendly gaze sought out Hans Castorp, and him alone. That ancient grievance of the outstanding ears was still to be seen under the head-covering, his extraordinary head-covering, which they could not make out. Cousin Joachiin was not in mufti. His sabre seemed to be leaning against his leg, he held the handle, one thought to distinguish something like a pistol-case in his belt But that was / Page 681 / no proper uniforn1 he wore. No colour, no decorations; it had a collar like a litewka jacket, and side pockets. Somewhere low down on the breast was across. His feetlooked large, his legs very thin, they seemed to be bound or wound as for the business of sport more than war. And what was it, this headgear? It seemed as though Joachim had turned an arlmy cook-pot upside - down on his head, and fastened It under his chin wIth a band. Yet it looked quite properly warlike, like an old-fashioned foot-soldier, perhaps.
Hans Castorp felt Ellen Brand's breath on his hands. And near him the Kleefeld's rapid breathing. Other sound there was none, save the continued scraping of the needle on the run-down, ro-tating record, which nobody stopped. He looked at none of his company, would hear or see nothing of them; but across the hands and head on his knee leaned far forward and stared through the red darkness at the guest in the chair. It seemed one moment as though his stomach would turn over within him. His throat con- tracted and a four-or fivefold sob went through and through him. " Forgive me! " he whispered; then his eyes overflowed, he saw no more.
He heard breathless voices: "Speak to him! "he heard Dr. Kro-kowski's baritone voice summon him, formalIy, cheerily, and re- peat the request. Instead of complying, he drew his hands away from beneath EIly's face, and stood up.
Again Dr. Krokowski called upon his name, this time in moni-tory tones. But in two strides Hans Castorp was at the step by the entrance door and with one quick movement turned on the white light.
Fraulein Brand had collapsed. She was twitching convulsively in the Kleefeld's arms. The chair over there was empty.
Hans Castorp went up to the protesting Krokowski, close up to him. He tried to speak, but no words came. He put out his hand, with a brusque, imperative gesture. Receiving the key, he nodded several times, threateningly, close into the other's face; turned, and went out of-the room.
E.A.Wallis Budge 1899
Page vi "In The Book of the Dead the title of Lord of the Dead is attributed to Osiris. In one of his aspects he was
a personification of the corn, linking him to the annual cycle of birth, growth and death. Then there is a separate
legend of his apotheosis as God of the Dead, with power to resurrect men from death as well as corn from the
ground. Osiris was of divine origin and reigned as a king on earth; having reclaimed the Egyptians from savagery
and cannibalism, he gave them laws. He introduced the cultivation of the vine and corn, travelling to distant parts
in order to spread their benefits. At length he returned triumphantly to his homeland, but his brother Set, with
seventy-two accomplices was bent on his ruin. He stealthily obtained Osiris's measure-ments and constructed a
highly decorated coffer corresponding to the size of his brother. In the middle of a feast he jestingly promised the
coffer to the man /
Page viii / whom it fitted exactly. Osiris was the last man to try it, and had no sooner stretched himself out than
the conspirators surged forward, slammed down the lid, nailed it, soldered it with molten lead and flung it into Nile
The coffer floated out to sea, finally drifting ashore at Byblus, where an Erica tree suddenly sprang up and enclosed
the chest in its trunk. Isis, the sister and wife of Osiris, heard of this occurrence and travelled to Byblus in order to
request the coffer. After many tribulations she succeeded in recovering it, and then hid it while on a visit to her son
Horus. As luck would have it, Set stumbled on the coffer while out hunting, recognised the body, and cut it into
fourteen pieces which he scattered. Isis now set out to recover the limbs; with the help of the gods she reconstituted
the body of the murdered Osiris, swathed it in linen bandages and performed all the other requisite rites. As she
fanned the cold body with her wings, Osiris revived and thenceforth reigned over the land of the dead 9 "
Notes 9 Sir J. G. Frazer, The Golden Bough, vol.60, Chapter 1.
The scribe writ, there is more to this that meets the I
seventy-two accomplices' x 'fourteen pieces' = 1008
Azin Ra and the Eight. writ the scribe
Peter Plichta 1997
Page 122 continues
The numbers 3, 4, and 81 had been on my mind for years,
and suddenly their interrelation appeared as a ' 3- to-the-power-of- law '.
If God had simply arranged the 81 elements according to the ordinal numbers 1, 2, 3, …81,
researchers would have discovered this fact a long time ago.
Scofield References
Page 1353 Chapter 22 A.D. 96.
Verse
" The number 81 is the product of 3 x 3 x 3 x 3; 34 = 81"
Look said Zed Aliz to the scribe do you now see the eighteen. No said the scribe I see 81 good said Zed Aliz.
Page 1340 Chapter 11 A.D. 96
Graham Hancock 1995
Page 274 / 275
"The pre-eminent number in the code is 72. To this is frequently added 36,making 108, and it is permissible to multiply 108 by 100 to get 10,800 or to divide it by 2 to get 54, which may then be multiplied by 10 and expressed as 540 (or as 54,000, or as 540,000, or as 5,400,000, and so on).
Also highly significant is 2160 ( the number of years required for the equinoctial point to transit one zodiacal constellation), which is sometimes multiplied by 10 and by factors of ten (to give 216,000, 2,160,000, and so on) " and sometimes by 2 to give 4320, or 43,200, or 432,000, or 4,320,000,ad infinitum."
"Let us not forget that they occur in a myth which is present at the very dawn of writing in Egypt (indeed elements of the Osiris story are to be found in the Pyramid Texts dating back to around 2450 BC, in a context which suggests that they were exceedingly old then). Hipparchus, the so-called discoverer of precession lived in the second century BC. He proposed a value of 45 or 46 seconds of arc for one year of precessional motion. These figures yield a one-degree shift along the ecliptic in 80 years (at 45 arc seconds per annum). The true figure, as calculated by twentieth century science, is 71.6 years. If Sellers's theory is correct, therefore, the 'Osiris numbers', which give a value of 72 years, are significantly more accurate than those of Hipparchus . Indeed, within the obvious confines imposed by narrative structure, it is difficult to see how the number 72 could have been improved upon, even if the more precise figure had been known to the ancient myth-makers. One can hardly insert 71.6 conspirators into a story, but 72 will fit comfortably."
the IMAGINATION
Edward Kasner and James Newman 1940
Page 357
"Cheshire-Puss, " she began rather timidly . . .
" Would you tell me please, which way I ought to go from
here? "
" That depends a good deal on where you want to get to, "
said the Cat.
"I dont much care where-" said Alice.
" Then it doesn't matter which way you go," said the
Cat. "
Thus writ the far yonder Scribe
Fingerprints of the Gods
Page 275
"Working from this rounded-up figure, the Osiris myth is capable of yielding a value of 2160 years for a precessional shift through one complete house of the zodiac. The correct figure, according to today's calculations, is 2148 years.The Hipparchus figures are 2400 years and 2347.8 years respectively. Finally, Osiris enables us to calculate 25,920 as the number of years required for the fulfilment of a complete precessional cycle through 12 houses of the zodiac."
Page 276
"Hipparchus gives us either 28,800 or 28,173.6 years. The correct figure, by today's estimates, is 25,776 years. The Hipparchus calculations for the Great Return are therefore around 3000 years out of kilter. The Osiris calculations miss the true figure by only 144 years, and may well do so because the narrative context forced a rounding-up of the base number from the correct value of 71.6 to a more workable figure of 72"
"All this however, assumes that Sellers is right to suppose that the numbers 360, 72, 30 and 12 did not find their way into the Osiris myth by chance but were placed there deliberately by people who understood - and had accurately measured - precession."
Osiris enables us to calculate 25,920 as the number of years required for the fulfilment of a complete precessional cycle through 12 houses of the zodiac."
The Complete Fortune Teller
Francis x King
Page 166
"Durer's engraving 'Melancholia' shows the angel of Saturn,symbolizing an individual suffering from acute melancholia. On the wall behind the angel is a 'magical square' made up of 16 separate numbers in four rows of four.
A 'magical square'is one in which the numbers in any particular row, whether across, perpendicular or diagonal, add up to the same figure. In the case of the square shown in Durer's engraving the signifi-cant number is 34. The reason for this is explained below."
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"Similarly the four perpendicular rows are:
"And the two diagonals are 16 + 11 + 6 + 1 ( = 34 ) and 13 + 10 + 7 + 4 ( = 34)
The fact that all the rows of figures in this 16-figured square add up to 34 /
Page 167 / is not the only interesting thing about it from the point of view of the numerologist. Thus, the 16 figures In the square add up to 136, and 1 + 3 + 6 = 10,which becomes one (1 + 0 )," "…Again the totals of the four perpendicular, four, four horizontal, and two diagonal rows add up to 340, which reduces to 7 ( 3 + 4 + 0), a number which has, for millenia, been thought to possess mystical properties.
The square which has been analysed above and which was incorpor-ated by Durer into his 'Melancholia engraving is, in fact, referred to by some numerologists as 'the magical square of Jupiter'…"
"Albrecht Durer included this square in his engraving as a reflection of the belief that its mere presence in the room occupied by a person suffer-ing from depression would help to lift that person's spirits.
Similarly - but conversely it was believed that the magical square of Saturn (signifi-cant number, 15) shown below:"
would 'bring down to earth' someone suffering from maniacal exalta-tion.
In the present day the idea that figured squares may possess occult powers seem very odd indeed to most of us, but three or four centuries ago such beliefs were commonplace among those who concerned themselves with the mystic power of numbers."
There are three letters in God said ZedAliz and four in Gods and four + three are seven
One again the Alizzed shows an emphasized hand
The Complete Fortune Teller
Francis x King
Page 166
"A 'magical square'is one in which the numbers in any particular row, whether across, perpendicular or
diagonal, add up to the same figure. In the case of the square shown in Durer's engraving
the signifi-cant number is 34.."
The point of no return writ the scribe
The number of letters in 34 . . . 6 in thirty and 4 in four 6 + 4 = 10
Number of letters in 3 and 4 . . . Three holds 5 letters and four 4 . . . 5 + 4 = Nine
CITY OF REVELATION
John Michell 1972
Drawing opposite page 157 omitted
THE MAGIC MOUNTAIN
Thomas Mann 1924
Penguin Classics Rear page comment /
'The setting'… 'is a sanatorium high in the Swiss Alps; and it is into this rarefied and extra-mundane atmosphere, devoted to and organized in the service of ill-health, that young Hans Castorp comes,intending at first to stay for three weeks but remaining seven years. With him are a cosmopolitan collection of people: an Italian liberal, a Jew turned Jesuit, a doctor, a seductive Russian woman, and his cousin Joachim who desperately longs for action and returns to the 'lower realities' of the world, only coming back to the sanatorium to die. Their occupation is discussion, and in this they indulge relentlessly and with an Olympian arrogance and detachment from the outer world..."
IN SEARCH OF
SCHRODINGER'S
CAT
John Gribbin 1984
Page 77
With the elements arranged in a periodic table, even in 1922 there were a few gaps, corresponding to un- discovered elements with atomic numbers 43, 61, 72, 75, 85 and 87. Bohr's model predicted the detailed properties of these "missing" elements and suggested that element 72, in particular, should have properties similar to zirconium, a forecast that contradicted predictions made on the basis of alternative models of the atom. The prediction was con- finned within a year with the discovery of hafnium, ele-ment 72, which turned out to have spectral properties exactly in line with those predicted by Bohr.
This was the high point of the old quantum theory. Within three years, it had been swept away, although as far as chemistry is concerned you need little more than the idea of electrons as tiny particles orbiting around atomic nuclei in shells that would "like" to be full (or empty, but preferably not in between). * And if you are interested in the physics of gases, you need little more than the image of atoms as hard, indestructible billiard balls. Nineteenth- century physics will do for everyday purposes; the physics of 1923 will do for most of chemistry; and the physics of the 1930s takes us about as far as anyone has yet gone in the search for ultimate truths. There has been no great break- through comparable to the quantum revolution for fifty years, and in all that time the rest of science has been catching up with the insights of a handful of geniuses. The success of the Aspect experiment in Paris in the early 1980s marked the end of that catching-up period, with the
'I am, of course, exaggerating the simplicity of chemistry here. The "little more" that is needed to explain more complex molecules was developed in the late 1920s and early 1930s. using the fruits of the full development of quan- tum mechanics. The person who did most of the work was Linus Pauling, more familiar today as a peace campaigner and proponent of vitamin C, who received the first of his two Nobel Prizes for the work, being cited in 1954 "for his research into the nature of the chemical bond and its application 10 the elucidation of the structure df complex substances." Those "complex sub- stances" elucidated with the aid of quantum theory by Pauling, a physical chemist, opened the way to a study of the molecules of life. The key signifi- cance of quantum chemistry to molecular biology is acknowledged by Horace Judson in his epic book The Eighth Day of Creation; the detailed story, alas, is beyond the scope of the present book.
Page 77
Bohr's model predicted the detailed properties of these "missing" elements and suggested that element 72, in particular, should have properties similar to zirconium, a forecast that contradicted predictions made on the basis of alternative models of the atom. The prediction was con- finned within a year with the discovery of hafnium, ele-ment 72, which turned out to have spectral properties exactly in line with those predicted by Bohr.
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THE FINGERPRINTS Of THE GODS
Graham Hancock 1998
Page 274 / 275
"The pre-eminent number in the code is 72. To this is frequently added 36, making 108, and it is permissible to multiply 108 by 100 to get 10,800 or to divide it by 2 to get 54, which may then be multiplied by 10 and expressed as 540 (or as 54,000, or as 540,000, or as 5,400,000, and so on). Also highly significant is 2160 ( the number of years required for the equinoctial point to transit one zodiacal constellation), which is sometimes multiplied by 10 and by factors of ten (to give 216,000, 2,160,000, and so on)
" and sometimes by 2 to give 4320, or 43,200, or 432,000, or 4,320,000, ad infinitum."
"The pre-eminent number in the code is 72.
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Fingerprints Of The Gods Graham Hancock 1998
Why a mathematical language?
Page 197 "...Perhaps because, no matter what extreme changes and transforma-tions human civilization might go through, the radius of a circle multiplied by 2pi (or half the radius multiplied by 4pi) would always give the correct figure for that circle's circumference. In other words, a mathematical language could have been chosen for practical reasons: unlike any verbal tongue, such a code could always be deciphered, even by people from unrelated cultures living thousands of years in the future."
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PI RA MID
FINGERPRINTS OF THE GODS
G ra ham Hancock 1995
Page 87
"Leaving the fish-garbed figures, I came at last to the Gateway of the Sun, located in the north-west comer of the Kalasasaya.
It proved to be a freestanding monolith of grey-green andesite about 121/2 feet wide, 10 feet high and 18 inches thick, weighing an estimated 10 tons.14 Perhaps best envisaged as a sort of Arc de Triomphe, though on a much smaller scale, it looked in this setting like a door connecting two invisible dimensions - a door between nowhere and nothing. The stonework was of exceptionally high quality and authorities agreed that it was 'one of the archaeological wonders of the Americas'.15 Its most enigmatic feature was the so- called 'calendar frieze' carved into its eastern fas;ade along the top of the portal.
At its centre, in an elevated position, this frieze was dominated by what scholars took to be another representation of Viracocha,16 but this time in his more terrifying aspect as the god-king who could call down fire from heaven. His gentle, fatherly side was still expressed: tears of compassion were running down his cheeks. But his face was set stem and hard, his tiara was regal and imposing, and in either hand he grasped a thunderbolt.17 In the interpretation given by Joseph Campbell, one of the twentieth century's best-known students of myth, 'The meaning is that the gi-ace that pours into the universe / Page 88 / through the sun door is the same as the energy of the bolt that mnihilates and is itself indestructible. . .'18
I turned my head to right and left, slowly studying the remainder of the frieze. It was a beautifully balanced piece of sculpture with three rows of eight figures, twenty-four in all, lined up on either side of the elevated central image. Many attempts, none of them particularly :onvincing, have been made to explain the assumed calendrical function of these figures.19 All that could really be said for sure was that they had a peculiar, bloodless, cartoonlike quality, and that there was something coldly mathematical, almost machinelike, about the way they seemed to march in regimented lines towards Viracocha.
Page 198
t is almost as though we have awakened into the daylight of history from a long and troubled sleep, and yet continue to be disturbed by the faint but haunting echoes of our dreams."
That Pharaoh sows a fair straight row writ the scribe.
The scribes writ Pi' ra' mid
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Five the midway point between four and nine writ the scribe
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At this juxtaposition of moments past and present,
the Zed Aliz Zed plucked, az out thin air just, inserts from yonder divine library.
OF TIME AND STARS
Arthur C. Clarke,1972
Page 15 The Nine Billion names of God
'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".
3 x 6 x 5
18 x 5
90
CITY OF REVELATION
John Michell 1973
Page 78
JUST SIX NUMBERS
Martin Rees 1999
Page 24 Chapter 2
1,836
times heavier than an electron, and the number
1,836
would have the same connotations to any 'intelligence' "
1 + 8 + 3 + 6 = 18
3 + 1 + 6 + 8 = 18
6 + 8 + 3 + 1 = 18
6 8 3 1 + 3 1 6 8
9 9 9 9
Blessed be The Jewel in the Lotus
Peter Plichta Page 114
"In the myths and legends of all cultures, the numbers 1, 2, 3 played a very prominent part (eg three guesses, three wishes). Was it not ironic that mathematics, the subject that deals with numbers should happen to be the one field in which the numbers 1,2 and 3 have no special significance?…" "…Myths and legends are full of stories of people having to choose between three paths, or doors. …" "…I knew that the first three numbers would contain a very explosive mixture.
Peter Plichta 1997
Page 116
" The double 12-hour clock was invented in ancient Egypt - curiously in the place where, for the first time in history, humans calculated using the decimal system. The ancient Egyptian hieroglyphic alphabet consisted of 24 letters (it is a consonantal alphabet). Because the number of signs was greatly expanded by the addition of signs for syllables and words, it is difficult to find an Egyptologist today who is aware that every work in ancient Egyptian can be written with these 24 letters. Unfortunately, no papyrus texts written by a priest of ancient Egypt has survived, for they guarded their knowledge very carefully, particularly the correlation between the numbers 24 and 6, which they considered to be sacred. The story of Creation in six days has its origin in this notion."
page 121 /122
"Numbers are the third component of infinity. Only the concealed triplicate of /
space
time
numbers
can lead us out of the cul-de-sac of our picture of the world is trapped in finite concepts. One absolute consequence of this is that numbers must now be granted a real existence.
Numbers can, of course not be seen. But space and time can also not be seen. Infinite space and infinite time cannot be registered by our finite faculties of imagination. The infinite numbers, however by virtue of their prime number structure contain not only a numeric aesthetic, but are also the key to the material world and a medium of information to infinity. Only they can provide the background for the natural constants, for beyond the realms of proof infinity necessarily exists by its own right in that 'nothing' can not exist. "
"…Why does the speed of light have to have the value that we can now measure to so many decimal places after the decimal point? Does this have anything to do with the numeric structure of space? "
"…Why do the atoms of all elements consist of three atomic particles - proton neutron and electron? Why do the electrons contain four quantum numbers? Why should precisely 81 stable elements exist, no more and no less? "
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"Why should precisely 81 stable elements exist, no more and no less"
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HURRAH
FOR
RA
AND THE EIGHT
HURRAH
FOR THE EIGHT AND
RA
Good God said Zed Aliz, more inserts from the in between to insert in between.
And so, the far yonder scribe, inserted the inserts from the in between, in between.
18 1 + 8 = 9 9 = 8 +1 81
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DISTIL TO INSTILL
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CITY OF REVELATION
John Michell 1972
Page 62
THS SCRIBE COUNTED NINE LETTERS IN FIFTYFOUR NINE IN EIGHTYONE AND EIGHT IN EIGHTEEN
5 + 4 = 9
6 + 3 = 9
5 + 3 = 8
CITY OF REVELATION
John Michell 1972
Page 62
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CITY OF REVELATION
John Michell 1972
Page 62
Alizzed
an emphasis repeats
THE FINGERPRINTS Of THE GODS
Graham Hancock 1998
Page 274 / 275
"The pre-eminent number in the code is 72. To this is frequently added 36, making 108, and it is permissible to multiply 108 by 100 to get 10,800 or to divide it by 2 to get 54, which may then be multiplied by 10 and expressed as 540 (or as 54,000, or as 540,000, or as 5,400,000, and so on). Also highly significant is 2160 ( the number of years required for the equinoctial point to transit one zodiacal constellation), which is sometimes multiplied by 10 and by factors of ten (to give 216,000, 2,160,000, and so on)
" and sometimes by 2 to give 4320, or 43,200, or 432,000, or 4,320,000, ad infinitum."
"The pre-eminent number in the code is 72."
7 + 2
The pre-eminent number in the code is nine
9
THEREARESEVENWORDSTHATFORYOUBECOMESAGREATANDSACREDTRUSTSCRIBE HAD SAIDZEDALIZZEDTHATSCRIBETHENREMEMBEREDTHEWORDSANDWRITTHEMDOWNFOROTHERSTHAT OTHERSWOULDRECOGNISETHEWAY
SERVICEANDDUTYTOWARDSALLSENTIENTBEINGS
ANGKOR
Dawn F Rooney 1994
Page 103
"...this is the most famous panel of bas-reliefs at Angkor Wat and derives from the Indian epic Bhagavata-Pourana. The Ocean of Milk is churned by gods and demons to generate amrta, the elixir of life. The purpose of the churning is to recover lost treas-ures such as the source of immortality, Laksmi the goddess of good fortune, the milk- white elephants of Indra,… " "…It takes place during the second incarnation of Visnu,… "
"…The scene is divided into three tiers. The lower tier comprises various aquatic animals, real and mythical, and is bordered by a serpent. The middle tier has, on one side, arrow of 92 demons (round bulging eyes, crested helmets) and, on the other side, a row of 88 gods (almond-shaped eyes, conical headdresses). They work togeth-er by holding and churning the serpent. "
The scribe writ 180
Lars Olof Bjorn 1976
Appearing between pages 122 and 123
Plate 1 omitted
with Queen Nefertiti and children below the benevolent sun"
1370 minus 1352 = 18
Thus writ the scribe.
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Daily Telegraph dated Sunday the 31st December 2000 4-0 pm
Page 14 Article "Guests" Robert Matthews
18 people guarantees a clique of four mutual acquaintances or strangers,"
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