KEEPER OF GENESIS

Robert Bauval Graham Hancock 1996

Legacy

Page 223 " The notion that some form 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.16

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?

Gods and heroes

In addition to the Turin Papyrus other chronological records support the notion of an immensely ancient 'academy' at work behind the scenes in Egypt. Amongst these, the most influential were compiled, /  Page 224 / as we saw earlier, by Manetho (literally, 'Truth of Thoth'), who lived in the third century BC and who 'rose to be high priest in the temple at Heliopolis'.17 There he wrote his now lost History of Egypt which later commentators tell us was divided up into three volumes dealing, respectively, with 'the Gods, the Demigods, the Spirits of the Dead and the mortal Kings who ruled Egypt'. 18

The 'Gods' it seems, ruled for 13,900 years. After them 'the Demigods and Spirits of the Dead' - epithets for the 'Followers of Horus' - ruled for a further 11,025 years.19 Then began the reign of the mortal kings, which Manetho divided into the thirty-one dynasties still used and accepted by scholars today.

Other fragments from Manetho's History also suggest that important and powerful beings were present in Egypt long before the dawn of its historical period under the rule of Menes. For example Fragment 3, preserved in the works of George Syncellus, speaks of 'six dynasties or six gods who. . . reigned for 1 1,985 years,.20 And in a number of sources Manetho is said to have given the figure of 36,525 years for the entire duration of the civilization of Egypt from the time of the gods down to the end of the last dynasty of mortal kings.21

A rather different total of around 23,000 years has been handed down to us by the Greek historian Diodorus Siculus who visited Egypt in the first century DC and spoke there with priests and chroniclers. According to the stories he was told: 'At first Gods and Heroes ruled Egypt for a little less than 18,000 years. . . Mortals have' been kings of their country, they say, for a little less than 5000 years.' 22

Time bridge

An overview of all the available chronologies in context of other related documents such as the Pyramid Texts and the Edfu Building Texts leaves two distinct impressions. Despite the conflicts and confusions over the precise numbers of years involved, and despite the endless proliferation of names and titles and honorifics and epithets:

* It is clear that the ancient Egyptians thought in terms of very long periods of time and would never have accepted the Egyptological view that their civilization 'began' with the First / Page 225 / Dynasty of Pharaohs.

* It is clear that they were aware of an 'influence' at work in their history - a continuous, unbroken influence that had extended over many thousands of years and that was wielded by an elite group of divine and semi-divine beings, often associated with leonine symbolism, who were called variously 'Gods and Heroes', the 'Spirits of the Dead', the 'Souls', the 'Sages', the 'Shining Ones', the' Ancestors', the 'Ancestor-Gods of the Circle of the Sky', the 'Followers of Horus', etc., etc.

It is clear, in other words, that the ancient Egyptians envisaged a kind of 'time bridge', linking the world of men to the world of the gods, today to yesterday and 'now' to the 'First Time'. It is clear, too / (Figure 55 omitted)

that responsibility for maintaining this 'bridge' was attributed to the 'Followers of Horus' (by this and many other names). And it is clear that the 'Followers' were remembered as having carried down intact / Page 226 / the traditions and secrets of the gods - always preserving them, permitting not a single change - until finally sharing them with the first dynasties of Egypt's mortal kings."

Following the vernal point

The etymology of the ancient Egyptian term Shemsu Hor, 'Followers of Horus', was studied by the Alsatian scholar R. A. Schwaller de Lubicz who concluded: 'The term Shemsu Hor . . .literally means. . . "those who follow the path of Horus", that is, the "Horian way", also called the solar way. . . These Followers of Horus bear with them a knowledge of "divine origin" and unify the country with it. . .'23

The 'solar way' or 'path of Horus' is, of course, the ecliptic - that imaginary way or path in the sky on which the sun appears to travel through the twelve signs of the zodiac. As we saw in earlier chapters, the direction of the sun's 'journey' during the course of the solar year is Aquarius - Pisces - Aries - Taurus - Gemini - Cancer - Leo, etc., etc. The reader will recall, however, that there is also another, more ponderous motion, the precession of the earth's axis, which gradually rotates the 'ruling' constellation against the background of which the sun is seen to rise at dawn on the vernal equinox. This great cycle, or 'Great Year', takes 25,920 solar years to complete, with the vernal point spending 2,160 years in each of the twelve zodiacal constellations. The direction of motion is Leo - Cancer - Gemini - Taurus - Aries - Pisces - Aquarius, etc., etc., i.e. the reverse of the route pursued by the sun during the course of the solar year."

 

973

HELIOS - ARISE

OM

THAT

forever LOVING LIVING miracle

THAT is the creative essence of the THAT  

zazazazazazazazaza 

AZAZAZAZAZAZAZAZAZAZAZAZAZAZAZAZAZAZ

 

THE RIVER GOD

Wilbur Smith 1993

"...Now came that action of the play that had given me, the author, considerable pause, for how could I contrive fecundity without a stout peg to hang it on? We had just seen Osiris forcefully deprived of his. In the end I was forced to stoop to that tired old theatrical device that I so scorned in the work of other playwrights, namely the intervention of the gods and their supernatural powers.

While my Lady Lostris spoke from the wings, her shadowy alter ego on stage stood over the mummiform figure of Osiris and made a series of mystical gestures. 'My dear brother, by the rare and marvellous powers granted to me by our forefather, Ammon-Ra, I restore to you those manly parts that cruel Seth so brutally tore from you,' intoned my mistress.

I had equipped the mummy case with a device that I could raise by hauling on a length of fine linen twine that ran over a pulley in the temple roof directly above where Osiris lay. At Isis' words the wooden phallus, hinged to the god's pudenda, rose in majestic splendour, as long as my arm, into full erection. The audience gasped with admiration.

When Isis caressed it, I jerked the string to make it leap and twitch. The audience loved it, but loved it even better when the goddess mounted the supine mummy of the god. Judging by the convincing acrobatics of her simulated ecstasy, the harlot I had chosen to play the part must have been one of the truly great exponents of her art. The audience gave full recognition to her superior performance, egging her on with whistling and hooting and shouting ribald advice.

At the climax of this exhibition the torches were extinguished and the temple plunged into darkness. In the darkness the substitution was made once more and when the torches were re-lit my Lady Lostris stood in mid-stage with a new-born infant in her arms. One of the kitchen slaves had been considerate enough to give birth a few days previously, and I had borrowed her whelp for the occasion.

'I give you the new-born son of Osiris, god of the underworld, and of Isis, goddess of the moon and of the stars.' My Lady Lostris lifted the infant high and he, astonished by the sea of strangers before him, screwed up his tiny face and turned bright red as he howled.

Isis raised her voice above his and cried, 'Greet the young Lord Horus, god of the wind and the sky, falcon of the heavens!' ..."

 

HORUS 

 

H
O
R
U
S

add to reduce

8
15
18
21
19

+
=
81

8 + 1 = 9

1+5

1+8

2+1

1+9

6
9
3
10

+
=
28
2+8
=
10

1+0
=
1

1+0

8

8

8

10+8

18

1+8

reduce to deduce

8
6
9
3
1

+
=

27
2+7
=
9

9
NINE
9

The scribe thinking a wide eyed blink, for a blind eyed wink, assumed the king of asanas and from such elevation studied number. 

 

9
3

+
=

12

1+2
=
3

3

add to deduce

1+8

2+1

reduce to deduce

18
21

+
=
39

3+9
=
12

1+2
=
3

H
O
R
U
S

+
=
NINE
9
8
15

19

+
=
42
4+2
=
6

6

1+5

1+9

6

10

16

1+6
=
7

8
6

1

+
=

15
1+5
=
6

7+6

13

1+3

=
4

THE HOURS OF HORUS 

H
O
R
U
S

add to reduce

H
O
U
R
S
8
15
18
21
19

+
=
81

8 + 1 = 9

8
15
21
18

19

1+5

1+8
2+1

1+9

1+5
2+1
1+8

1+9
8
6
9
3
1

+
=

27
2+7
=
9
NINE
9
=
2+7
27
=
+

8
6
3
9
1

 

V
E
N
U
S

ADD

22
5
14
21
19

+
=
81

THAT

2+2

1+4

2+1

1+9

4
5
5
3
1

18

1+8
=
9
NINE
9

 
V
E
N
U
S

THAT

5

1

+
=
6

REDUCE

1+0

5

10

1+4

1+9

14

19

+
=
33

3+3
=
6

V
E
N
U
S

THAT

22
5
14
21
19

+
=
81

DEDUCE

2+2

1+4

2+1

1+9

4

5
3
10

+
=
22

2+2
=
4

1+0

4
5
5
3
1

18

1+8
=
9
NINE
9

 

 THE ONLY ONE

O
N
E

REDUCE

15
14
5

+
=
34
3+4
=
7

7
THAT

1+5

1+4

DEDUCE

6
5
5

+
=

16

1+6
=

7
SEVEN
7

 

15
14

+
=
29
2+9
=

11

1+2
2

O
N
E

REDUCE

15
14
5

+
=
34
3+4
=
7

7
THAT

1+5

1+4

DEDUCE

6
5

+
=
11

1+1
=
2

2
THAT

5

=
5

6
5
5

+
=

16

1+6
=

7
SEVEN
7

 

 Reight wah scribe, time for a quicksliver change, so said Aliz Zed striking a camelions pose.

 

ABCDEFGHIJKLMNOPQRSTUVWXYZZYXWVUTSRQPONMLKJIHGFEDCBA

xxxTHEZAZAZAZAZAZAZAZAZARECURRENTAZAZAZAZAZAZAZAZAZDREAMx x x

 

A
B
C
D
E
F
G
H
I
J

K
K
L
M
N
O
P
Q
R
S
T
U
V

W

X

Y
Z

Z
Y

X
W
V
U
T
S
R
Q

P

0

N

M
L
K
J
I
H
G
F
E

D

C
B

A
18
17
16
15
14

13
12
11
10
9
8
7
6
5
4
3
2
1
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18

A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z

9
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
+
=
351
=
NINE

8
9

14

15

19

24

26
+
=
115
=
7

14

15

19

24

26

98
=
8

8
9

+
=
17
=
8

8
9

5
6

1

6

8
+
=
43
=

SEVEN

With induced sense of dejvu. The far yonder scribe, and oft times shadowed substanences, again watched in fine amaze the Zed Ali Zed, in swift repeat scatter the nine numbers amongst the letters of their progress. At the throw of the ninth arm when in conjunction set, the far yonder scribe made record of the fall.

A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8
9
1
2
3
4
5
6
7
8

H
I

N
O

S

X

Z

1
2
3
4
5
6
7

1
2
3
4

1
2
3

1
2

3
4

1

8
9

5
6

1

6

8

 

The scribe entering into the spirit of the thing spun an eight, one eight after another.

18 -81

81-18

Time to count the cost said Zed Aliz , and so the scribe counted numbers, the number of letters in the words that number.

ONE
1

ONE
3

3

3

2

TWO

3

3

THREE

5

TO

+
=
8

REDUCE

4

FOUR

4

ADD

5

FIVE

4

+
=
8

6

SIX

3

7

SEVEN

5

+
=
8

ADD

EIGHT
8

EIGHT
5

TO

5

DEDUCE

9

NINE
4

NUMBER

=
=
=

TO

45
36
12

WORD

4+5
3+6

1+2

TO

24

NUMBER

NINE

=
4

8
9
9
3

6
7
8

 
3

5

8
ONE
+
EIGHT
1
1
EIGHT
+
ONE
8

5

3

1

ONE
3
3+1
=
4

THE SCRIBE
1
2

TWO
3
3+2
=
5

COUNTS
2
3

THREE
5
5+3
=
8

LETTER
3
4

FOUR
4
4+4
=
8

LETTER
4
5

FIVE
4
4+5
=
9

AND

6

SIX
3
3+6
=
9

WORD

7

SEVEN
5
5+7
=
3
=
12

WORD

8

EIGHT
5
5+8
=
4
=
13

AND

9

NINE
4
4+9
=
4
=
13

NUMBER

=

=

38

3+8
=
NUMBER

45
+
36

=
81
8+1
=
9

AND

4+5

3+6

+

WORD

9
+
9

=
18
1+8

9
=
NINE
9
   

 

CITY OF REVELATION

John Mitchell 1973

Page 78

"A remarkable use of the number 3168 occurs in Plato's account in Book V of Laws"

JUST SIX NUMBERS

Martin Rees 1999

Page 24 Chapter 2

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

6
+
8
+
3
+
1
=
18

1+8

3
+
1
+
6
+
8
=
18

1
+
8
+
3
+
6
=
18

Ra and the Eight Zed Aliz, or it the Eight and Ra

The scribe writ Ra + Eight

THAT
NINE
9
6831
+
3168
9999

AUM MANI PADME HUM

Blessed be The Jewel in the Lotus

At this point the Zed Aliz Zed, scribe, and accompanying shadows built a Chorten in humble obeisance to the

blessed

THAT

OM

9

 

 

CITY OF REVELATION

John Michell 1973

 Page 78

“A remarkable use of the number 3168 occurs in Plato’s account in Book V of Laws”

 

JUST SIX NUMBERS

Martin Rees 1999

Page 24 Chapter 2

“ A proton is

1,836

times heavier than an electron, and the number

1,836

would have the same connotations to any ‘intelligence’ ”

 

6 + 8 + 3 + 1 = 18. . . 1 + 8

9 

3 + 1 + 6 + 8 = 18. . . 1+ 8

 9

1 + 8 + 3 + 6 = 18. . . 1 + 8

 9

 Ra and the Eight said Zed Aliz, or it the Eight and Ra

 

The scribe writ Ra + Eight

 IZ

 NINE

9

 6 8 3 1

 +

 3 1 6 8

 9 9 9 9

 AUM MANI PADME HUM

 Blessed be The Jewel in the Lotus

 

 At this point the Zed Aliz Zed, scribe, and accompanying shadows built a Chorten in humble obeisance to the 

blessed 

THAT

 9

OM

 

 GOD’SECRET FORMULA

 Peter Plichta 1995

 Page 114 1 + 1 + 4 = 6

 “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.

 At this juxtaposition of moments past and present, the Zed Aliz Zed plucked, az out thin air just, inserts from yonder divine library.

 

THE BIBLE AND FLYING SAUCERS

 Barry H. Downing

 Page 113

 Lines /Down

9th “…The best single sentence summary of

10th. the Biblical mentality is in a short parable of Jesus: The

11th. kingdom of heaven is like leaven which a woman took and

12th line. . . hid in three measures of meal, till it was all leaven’ Mat- 

13th . . . thew 13:33…”

The scribe noted that, the 13th line of text counting down page 113, is the 30th line up

 

 

STEPHEN HAWKING

Quest For A Theory Of Everything

Kitty Ferguson

 Page 103

 "...The square root of 9 is 3. So we know that the third side”

 This occurs on the 33rd line down of page 103

 

HOLY BIBLE

Scofield References

 Page 1353 Chapter 22 A.D. 96.

 Verse

12 “And behold I come quickly: and my reward is with me, to give every man according as his work shall be

 13 “I am Alpha and Omega the beginning and the end the first and the last.”

Page 1342 Chapter 13

 Verse 18

“ Here is wisdom. Let him that hath understanding count the num-ber of the beast: for it is the num-ber of a man; and his number is Six hundred three score and six ”

 6 + 6 + 6

 1 + 8

 NINE

 

THE HOLY BIBLE

 SCOFIELD REFERENCES

 Page 1351 Chapter 21 A.D. 96.

Verse 9

“And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, say-ing, Come hither, I will shew thee the bride, the Lamb’s wife.

10. And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God,

11 Having the glory of God: "

 

 

KEEPER OF GENESIS

Robert Bauval Graham Hancock 1996

Page 247

When the Sky Joined the Earth

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.

 

DIAGNOSIS OF MAN

Kenneth Walker 1943  

Page 220 / "...blessed are your eyes, for they see; and your ears, for they hear..."

The words 'Who hath ears to hear, let him hear', resounded through the gospels. In one form or another they are repeated nine times in the Synoptic gospels and eight times in Revelation.  

 

IN SEARCH OF THE MIRACULOUS

Fragments of an Unknown Teaching

P.D.Oupensky

Page 96

" There exist not one, but three universal languages. The first of them can be spoken and written while remaining within the limits of ones' own language. The only difference is that when people speak in their ordinary language they do not understand one another but in this other language they do understand. In the second language, written language is the same for all peoples, like say figures or mathematical formulae; but people still speak their own language yet each of them understands the other even though the other speaks in an unknown language. The third language is the same for all both the written and the spoken. The difference of language disappears altogether on this level."

Thus spake the prophet Gurdjieff.

Page 283

"In western systems of occultism there is a method known by the name of 'theosophical addition', that is, the definition of numbers consisting of two or more digits by the sum of those digits. To people who do not understand the symbolism of numbers this method of synthesizing numbers seems to be absolutely arbitrary and to lead nowhere. But for a man who understands the unity of everything existing and who has the key to this unity the method of theosophical addition has a profound meaning, for it resolves all diversity into the fundamental laws which govern it and which are expressed in the numbers 1 to 10. As was mentioned earlier in symbology, as represented , numbers are connected with definate geometrical figures and are mutually complimentary one to another. In the Cabala a symbology of letters is also used and in combination with the symbology of letters a symbology of words.A combination of the four methods of symbolism by numbers, geometrical figures, letters and words, give a complicated but more perfect method."

Thus spake the prophet Gurdjieff

 

The scribe advances the sum of the parts

 . . . . .1 . . . . .1 . . . . .1 . . . . . 1 . . . . 1 . . . . .1. . . . .1. . . . .1. . . . .1. . . . .1. . . . . 1 . . . . 1 . . . . .

A + Z+B + Y+C + X+D + W+E + V+F + U+G + T+H + S+I + R+J + Q+K + P+L + O+M + N

. . 9.. . . . 9. . . . . 9. . . . . 9. . . . . .9. . . . . 9. . . . . 9. . . . . 9. . . . .9. . . . .9. . . . . .9. . . . .9. . . . . .9

 

DIAGNOSIS OF MAN

Kenneth Walker 1943

Page 219

"...The hope for mankind does not lie. in the action of any corporate body be it ever so powerful, but in the influence of individual men and women who for the sake of a greater have sacrificed a lesser aim. There is no possibility of any mass movement in Christianity or in any other religion. As has been pointed out it would seem that Christ himself expected little of the crowds who gathered to hear him and witnessed his miracles. He talked to them only in parables the meaning, of which he expounded to his disciples after the crowds had dispersed.

Therefore I speak to them in parables: because they seeing, see not; and hearing, they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias which saith, By hearing ye shall hear and shall not understand; and seeing ye shall see and shall not perceive; or this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their hearts, and should be converted, / Page 220 / and I should heal them but blessed are in your eyes, for they see; and your ears, for they hear.

The words 'Who hath ears to hear, let him hear', resounded through the gospels. In one form or another they are repeated nine times in the Synoptic gospels and eight times in Revelation.

It has been said that in the darkest days of the Church's history there were many who, in order to protect themselves from persecution, sought the truth under the guise of some external calling. As an example of such a body of men may be mentioned the ecclesiastical alchemists. Alchemy was an extremely ancient science which for upwards of seventeen hundred years exerted its influence upon thought, not only in Europe, but in Egypt, Arabia, Persia and China. Although it is said to have formed part of the traditional knowledge of the Egyptian priesthood, it was probably an importation into Egypt from abroad. Alchemy certainly existed in China prior to this era. It also flourished amongst the Arabs and in Greece, where it was always referred to either as 'the work', or as 'The Divine and Sacred Art'. Although externally it appeared to be a branch of metallurgy, and was popularly regarded as a search for gold, the more important part of the true alchemist's research was spiritual and hidden. This is evidence from the clear distinction that is drawn in all alchemical writings between the exoteric alchemy that was visible to the world and the esoteric alchemy that was revealed only to chosen adepts. Although to the world, the alchemist appeared to be engaged only in the trans- mutation of baser metals into gold, he was in reality striving for an inner transmutation of the spirit. He was therefore essentially a religious man.

The central doctrine of the alchemists was the unity of all things, a doctrine that was engraved on the emerald tablets of the great alchemical leader, Hermes Trismegistus, in the saying 'As above so below'. The laws that ruled the material world also ruled the world of the spirit. The alchemists believed that throughout the whole universe there existed a general movement of the baser towards the finer; and it was his work to find how best this movement could be assisted. Arnold of Villanova explained the meaning of the search for the philosopher's stone in the following words:

There abides in Nature a certain.pure matter, which being dis- / Page 221 / covered and brought to perfection converts to itself propor-tionately all imperfect bodies that it touches.

That the vital part of the alchemists' work was the inner transforma-tion of the spirit rather than the conversion of lead into gold, is shown by the following quotations:

Out of other things, thou wilt never make one unless first the one arises out of thyself. (ABBOT TRITHEMlUS, circa A.D. 1500.)

In order to acquire the golden understanding (Aurea appre-hensis), a man must open wide the eyes of the spirit, and of the soul, and contemplate and recognize things with the help of the inner light that God has kindled from the beginning in nature and in our hearts.

Know that thou canst not possess 'the science' if thou dost not cleanse thy mind through God, by which is meant that thou purgest thine heart from all corruption. (ALFlDIUS.)

To a modem reader whose mind draws a clear distinction between matter and spirit, alchemical writings are apt to appear confused and meaningless. It must be remembered, however, that no such distinction as 'matter and spirit' existed for the alchemist. For him there was instead an intermediate realm that lay between matter and spirit, a realm of subde bodies, to which a psychic as well as a physical manifestation was suited. Whereas to us there appears to exist an incongruity between the alchemist's preoccupation with retorts and crucibles and his search for spiritual change, for the alchemist there was no such incongruity. His external work was a symbol of his inner work, but at the same time it was more than a symbol. Unity existed in everything, and the same laws ruled everywhere."

 

HERMES TRISMEGISTUS

THE THRICE GREAT 

 

A
L
C
H
E
M
I
S
T

THAT

1
12
3
8
5
13
9
19
20

+
=
90
9+0
9

REDUCE

1+2

1+3

1+9
2+0

THAT

3

4

10
2

DEDUCE

1+0

1
3
3
8
5
4
9
1
2

+
=
36

3+6
9

NINE
9

 

 
A
L
C
H
E
M
I
S
T

8

9

+
=
17
1+7
=
8
8x9 = 72

1

1+0

10

1+9

8

9
19

+
=

36

3+6
=
9
REDUCE

H

I
S

THAT

A
L
C
H
E
M
I
S
T

1
12
3

5
13

20

+
=
54
5+4
=
9
DEDUCE

1+2

1+3

2+0

THAT

3

4

2

+
=
9

1
3
3
8
5
4
9
1
2

+
=
36

3+6
=
9
NINE
9

 

 

 GODS

Of The New Millenium

Alan F. Alford 1996

SIGNS OF THE GODS

" According to the accepted history of mankind, we should not find examples of twentieth century technology being used thousands of years ago. And yet examples of this technology can be seen at sites all around the world defying conventional scientific explanation..."

"...I am also including in this chapter some rather less familiar locations. Chavin de Huantar, for instance, is / Page 72 / interesting for its original, highly advanced underground aqueduct systems, and I will be drawing a fascinating parallel between these and the waterworks of Tiwanaku.

Another little known site is that of Baalbek in Lebanon. As a result of war and terrorism, Baalbek has been a 'no go' area for more than twenty years. However, in May 1995, I finally managed to visit the Temple of Jupiter at Baalbek and I am delighted to be able to share my first-hand impressions of the amazing 800-ton stones which have been miraculously transported and positioned in one of its foundation walls.

 

J
U
P
I
T
E
R

add to reduce

10
21
16
9
20
5
18

+
=
99

9+9
=

1+8
=
9
9 + 0 = 9

1+0
2+1

1+6
9

2+0
5
1+8

reduce to deduce

1

3

7
9
2
5
9

+
=
36
3+6
=

9
NINE
9

 

B
A
A
L
B
E
K

REDUCE

2
1
1

12
2
5
11

+
=

34

3+4
=
7
THAT

1+2

1+1

2
1

1
3
2
5
2

+
=

16

1+6
=
7
SEVEN

7

 

The Alizzed wins some loses some

 

 

KEEPER OF GENESIS

Robert Bauval Graham Hancock 1996

 

Following the vernal point

The etymology of the ancient Egyptian term Shemsu Hor, 'Followers of Horus', was studied by the Alsatian scholar R. A. Schwaller de Lubicz who concluded: 'The term Shemsu Hor . . .literally means. . . "those who follow the path of Horus", that is, the "Horian way", also called the solar way. . . These Followers of Horus bear with them a knowledge of "divine origin" and unify the country with it. . .'23

The 'solar way' or 'path of Horus' is, of course, the ecliptic - that imaginary way or path in the sky on which the sun appears to travel through the twelve signs of the zodiac. As we saw in earlier chapters, the direction of the sun's 'journey' during the course of the solar year is Aquarius - Pisces - Aries - Taurus - Gemini - Cancer - Leo, etc., etc. The reader will recall, however, that there is also another, more ponderous motion, the precession of the earth's axis, which gradually rotates the 'ruling' constellation against the background of which the sun is seen to rise at dawn on the vernal equinox. This great cycle, or 'Great Year', takes 25,920 solar years to complete, with the vernal point spending 2,160 years in each of the twelve zodiacal constellations. The direction of motion is Leo - Cancer - Gemini - Taurus - Aries - Pisces - Aquarius, etc., etc., i.e. the reverse of the route pursued by the sun during the course of the solar year.  

 

 

THE POETICS OF ASCENT 

Theories of Language in a Rabbinic Ascent Text

Naomi Janowitz 1989

Sources and Parallels

Page 117

"...In addition to the citation of standard biblical passages about heavenly vision 7

Maaseh Merkabah shares entire passages with other Hekhalot texts. Two examples of these parallels, from III Enoch and Merkabah Rabba, reveal the manner in which each Heklahot text adapts material for its own purpose.

Gruenwald (1980,181, n.2) and Alexander (1983, 304, n.a) both draw atten-tion to the parallel to Maaseh Merkabah (3, 4, and 10) found in III Enoch 22B-C. In his edition of III Enoch, 22B-C is in an appendix because of their obvious status as additions. As is often the case with Hekhalot texts, we cannot claim direct borrowing in either direction, for we do not know when these sections were added to III Enoch or if they were found in a third text.

The parallel in III Enoch is as follows:

22B. (1) R. Ishmael said: Metatron, Prince of the Divine Presence, said to me: How do the angels stand on high? He said to me: Just as a bridge is laid across a river and everyone crosses over it, so a bridge is / Page 118 / laid from the beginning of the entrance to its end, (2) and the minister-ing angels go over it and recite the song before YHWH the God of Israel. In his presence fearsome warriors and dread captains stand. A thousand thousand and myriad chant praise and laud before YWHW, God of Israel.

(3) How many bridges are there? How many rivers of fire? How many rivers of hail? How many treasuries of snow? How many wheels of fire? (4) How many ministering angels? There are twelve thousand myriads of bridges, six above and six below; twelve thousand myriads of rivers of fire, six above and six below; twelve thousand treasuries of snow, six above and six below; twenty-four thousand myriads of wheels of fire, twelve above and twelve below, surrounding the bridges, the riv-ers of fire, the rivers of hail, the treasuries of snow and the ministering angels. How many ministering angels are at each entrance? Six for every human being, and they stand in the midst of the entrances, facing the paths of heaven. (5) What does YHWH, the God of Israel, the glorious king, do. The great God, mighty in power, covers his face.. (6) In Arabot there are 660 thousands of myriads of glorious angels, hewn out of flam-ing fire, standing opposite the throne of glory. The glorious King covers his face, otherwise the heaven of Arabot would burst open in the middle, because of the glorious brilliance, beautiful brightness, lovely splendor, and radiant praises of the appearance of the Holy One, blessed be he. (7) How many ministers do his will? How many angels? How many princes in the Arabot of his delight, feared among the potentates of the Most High, favored and glorified in song and beloved, fleeing from the splendor of the Shekinah, with eyes grown dim from the light of the radiant beauty of their King, with faces black and strength grown feeble? Rivers of joy, rivers of rejoicing, rivers of gladness, rivers of exultation, rivers of love, rivers of friendship pour out from the throne of glory, and, gathering strength, flow through the gates of the paths of heaven of Arabot, at the melodious sound of his creatures' harps, at the exultant sound of the drums of his wheels, at the sound of the cymbal music of his cherubim. The sound swells and bursts out in a mighty rush - Holy, holy, holy, Lord of host, the whole earth is full of his glory.

22C. (1) R. Ishmael said: Metatron, Prince of the Divine Presence, said to me: What is the distance between one bridge and another? Twelve myriads of parasangs: in their ascent twelve myriads of para-sangs, and in their descent twelve myriads of parasangs. (2) Between the rivers of fear and the rivers of dread, twenty-two myriads of parasangs; between the rivers of hail and the rivers of darkness, thirty-six myriads of parasangs, between the chambers of hail and the clouds of mercy, forty-two myriads of parasangs, between the clouds of mercy and the chariot, eighty-four myriads of parasangs; between the cherubim and the ophanim, twenty-four myriads of parasangs; between the ophanim and the chambers of chambers, twenty-four myriads of parasangs; between / Page119 / the chambers of chambers and the holy creatures of the throne of glory, thirty thousand parasangs; (3) from the foot of the throne of glory to the place where he sits, forty thousand parasangs, and his name is sancti-fied there.

(4) The arches of the bow rest upon Arabot, a thousand thousand and a myriad of myriads of measures high, by the measure of the watch-ers and the holy ones, as it is written, " I have set my bow in the clouds..."

 

 THAT  

BEHOLD 

OH NAMUH

NINE 9 SEVEN 7 THREE 3

 THE RAINBOW ARCH OF THE COVENANT   

AZAZAZAZAZAZAZAZAZAZAZAZAZAZAZAZAZAZ

 

S
U
N

add to reduce

19
21
14

+
=

54
5 + 4 = 9

1+9
2+1
1+4

10
3
5

+
=

18

1+0
3
5

reduce to deduce

1
3
5

+
=
9
NINE
9

 

 KEEPER OF GENESIS

Robert Bauval Graham Hancock 1996

 Page 226

"...We suggest that the 'Followers of Horus' followed - In a very precise, astronomical sense - not only the annual path of the sun, eastwards through the zodiac, but also, for thousands of years, the vernal point's relentless precessional drift westwards through the same twelve constellations.."

Page number 238 missing

Chapter 15

When the Sky Joined the Earth

'My Kingdom is not of this world. . . .'

John 18: 36)

'Great is the Cosmic Order, for it has not

changed since the time of Osiris, who put it there. . .'

Ptahotep, a high priest of the Pyramid Age

According to the Creation narrative of the ancient Egyptians, Nut, the Sky-goddess, and Geb, the earth-god, joined in sexual union, but were then rudely separated by the intervention of Shu, the god of air, atmosphere and dryness. Nevertheless the union did produce offspring in the form of Isis and Osiris, Nepthys and Seth. And in due course, as we have seen, Osiris became the ruler of the idealized 'Kingdom of the "First Time" " was murdered by Seth, experienced resurrection, and then finally ascended into the heavens where he established the cosmic 'Kingdom' of the Duat. The reader will remember that a crucial role in effecting his 'astral rebirth' was played by Horus, his son by the widow Isis, the archetype for all the historical Horus-Kings of ancient Egypt - who revenged himself on Seth and later reunified the divided Kingdom.

It can thus be said that a kind of cosmic blueprint to establish - or re-establish - a unified 'Kingdom of Osiris' on earth had been devised from the outset by the 'gods' and thus long before the advent of 'historical' kingship by Menes-Narmer at the beginning of the third millennium BC.  

Page 239

Separation

In the Shabaka Texts (which express the Memphite Theology) we read that the defeat of Seth by Horus was followed by a convocation of the gods, under the leadership of Geb, who sat in judgement over the two 'contenders'. Initially each one was given authority to rule over his own area: 'These are the words of Geb to Horus [of the north] and Seth [of the south]: "I have separated you" - Lower and Upper Egypt. . . Then Horus stood over one region and Seth stood over one regIon . . .'1

Later, however, as the reader will recall from Part III, Geb 'gave to Horus [Seth's] inheritance': 'Then Horus stood over the land. He is the uniter of this land. . . He is Horus who arose as king of Upper and Lower Egypt, who united the Two Lands in [the region of Memphis], the "place" where the Two Lands were united. . .'2

The curious phrase 'I have separated you' which Geb uttered, is symbolic of the 'separation' that he, too, had endured from his consort the sky-goddess, Nut. With this in mind, should we not consider the possibility that the notions of ' Upper Egypt' and and 'Lower Egypt'- though obviously relating at one level to the geographical south and north of the earthly country - might also at another level have been intended to suggest ground and sky?

Doubles

There is much in the Memphite Theology which supports the proposition that the areas which were traditionally regarded as the

southern and northern sacred regions of Osiris - Abydos and Memphis - were not only meant to be considered in terrestrial terms but also in cosmic terms.

In particular, a metaphor is relayed around the imagery of the huge 'body' of Osiris 'drifting' with the waters of the Nile from his southern shrine at Abydos to reach his northern shrine in the 'land of Sokar' - i.e. the Memphite necropolis in general and in particular the Giza plateau where, in the form of the three great Pyramids, we suspect that the 'body' of Osiris lies outstretched upon the sand to the present day. . .

At any rate, this same basic imagery of Osiris lying on the western / Page 240 / bank of the Nile near Memphis also crops up in the Pyramid Texts, which add a further clue: 'They [Isis and Nepthys] have found Osiris . . . "when his name became Sokar".. .'3 The term 'when his name became Sokar' does clearly seem to imply "that the 'body' of Osiris merged with the land of Sokar i.e. the Memphite necropolis, and that his image - i.e. the 'astral' image of the Orion region of the sky - was somehow grafted onto it. The impression that this 'image' must have something to do with the Pyramids of Giza is then confirmed elsewhere in the Pyramid Texts. In the following passage, for example, the Horus-King addresses the 'Lower Sky' to which he 'will descend to the place where the gods are' and utters this powerful and cryptic declaration:

If I come with my ka [double], open your arms to me; the mouths of

the gods will be opened and will request that I ascend to the sky, and I

will ascend.

A boon which Geb (earth) and Atum grant: that this Pyramid and Temple

be installed for me and for my double, and that this Pyramid

and Temple be enclosed for me and for my double. . .

As for anyone who shall lay a finger on this Pyramid and this Temple

which belong to me and to my double, he will have laid a finger on the

Mansion [Kingdom] . . . which is in the sky. . .4

It is beyond the scope of this book to present a detailed treatise on the concept of the ka - the 'double', the astral or spiritual essence of a person or thing - and of its role in ancient Egyptian funerary beliefs.

Much confusion has been generated around this important subject.5 At the very least, however, it is certain that what confronts us in the ka is yet another example of the prevailing dualism in Egyptian thought. Moreover its use in context of the utterance quoted above reminds us that the 'image' of Osiris 'when his name became Sokar' - i.e. the Memphite Pyramid necropolis - should at all times be considered as having a cosmic or celestial 'double'. And it should be obvious, too, that this 'double' can only be the Osirian Kingdom in the Duat - which the Pyramid Texts declare to be 'the Place Where Orion Is'. Indeed as Margaret Bunson notes in her Encyclopaedia of Ancient Egypt: 'Kas. . .served as guardians of places. . .Osiris was always called the ka of the Pyramids. . . ' 6"

 

 

THAT

OSIRIS 

THAT OSIRIS -THAT OSIRIS 

O
S
NINE
R
NINE
S

+
=

EIGHT

ADD

9

9

+
=
18

1+8
=

9

TO

O
S
I
R
I
S

REDUCE

15
19
9
18
9
19

+
=
89
8+9
=

17

1+ 7
=
8

1+5

1+9

1+8

1+9

DEDUCE

6
10

9

10

+
=
35
3+5
=
8

TO

1+0

1+0

6
1
9
9
9
1

+
=
35
3+5
=
8

8
EIGHT
8

The scribe writ 8 x 9 = 72. Noting 5 letters in the word eight, and four in five. That 4 + 5 = NINE

K
A

DEDUCE

11
1

+
=
3

THAT

1+1

2
1

+
=
3

3
THREE
3

K
A
S

11
1

19
+

=

31
3+1
=
4
FOUR
4

Seeking more than an average days, a nodds az good az a think, to a mind man, the scribe writ 3 + 4 = SEVEN noting that the word three contained 5 letters and the word four contains four letters, and that 5 + 4 = 9

 

1
9

9

1

+
=

20
2+0
=
2

2
ADD

9

9

+
=

18

1+8
=
9

TO

1

1

2

REDUCE

1+0

1+0

10

10

1+9

1+9

19
9

9

19

+
=
56
5+6
=
11

1+1
=
1

O

S
I
R
I
U
S

19
9
18
9
21
19

+
=
95
9+5

14

1+4
=
5
REDUCE

1+9

1+8

2+1

1+9

TO

10

9

3
10

+
=

32
3+2

5

5
DEDUCE

1+0

1+0

1

1

+
=
2

2

2

1
9
9
9
3
1

+
=

32
3+2

5

5
FIVE
5

S
I
R
I
U
S

 
1
9
9
9
3
1

+
=
32

3+2
=
5

S
I
R
I
U
S

CONVERT

9

9

+
=
18

1+8
=
9

9

1
9

9

1

1+0

1+0

10
9
9
9
3
10

+
=
50
5+0
=
5

1+9

1+8

2+1

1+9

19
9
18
9
21
19

+
=

95

9+5
=
14
1+4
=
5
ADD

S
I
R
I
U
S

9
9
9

+
=
27
2+7
=
9

9

9
9
9

+
=
27
2+7
=
9

O
S
I
R
I
S

15
19
9
18
9
19

+
=
89
8+9
=

17

1+ 7
=
8
REDUCE

1+5
1+9

1+8

1+9

6
10

9

10

+
=
35
3+5
=
8

1+0

1+0

1

1

9
9

+
=

6
1
9
9
9
1

+
=
35
3+5
=
8

8

DEDUCE
8
O
S
I
R
I
S

EIGHT

 

1
9
9
9
3
1

19
9
18
9
21

19

+
=
95
9+5
=
14
1+4
=
5

S
I
R
I
U

S

1
9
9
9
3
1

+
=

32

3+2
=
5

6
1
9
9
9
1

+
=

35

O
S
I
R
I
S

15
19
9
18
9
19

+
=
89
8+9
=

17

1+ 7
=
8

6
1
9
9
9
1

+
=
35
3+5
=
8

 

19
9
18
9
21
19

+
=
95

S
I
R
I
U
S

1
9
9
9
3
1

+
=

1
9
9
9
1

O
S
I
R
I
S

15
19
9
18
9
19

+

=
89
8+9
=

17

1+ 7
=
8

O
S
I
R
I
S

9
18
9
19

I
R
I
S

9
18
9
19

9
9
9
1

I
R
I
S

O
S
I
R
I
S

9

9

I
S
I
S

9
19
9
19

9
1
9
1

The scribe seeks the sequence of the NINE

 

O
R
I
O
N

9
9

S
I
R
I
U
S

9
9
9
9

9

9
9
9

O
S
I
R
I
S

9
9
9
9
9

I
R
I
S

9
9
9
9

I
S
I
S

9
9
9
9

 

I
S
I
S

DISTILLED

S
I
R
I
U
S

ESSENCE

I
R
I
S

OF

O
S
I
R
I
S

NUMBER

6

9

O
R
I
O
N

15
18
9
15
14

+
=
71

7+1
=
8

1+5
1+8

1+5
1+4

6
9

6
5

+
=
26

2+6
=
8

9

=
NINE

6
9
9
6
5

+
=
35

3+5
=
8
EIGHT
8

 

6

9
6

9

=
9

=

1+8

18

9

=
9

6

6
5

+
=
17
1+7
=

1+5

1+5

1+4

15

15
14

+
=

O
R
I
O
N

O
R
I
O
N

15
18
9
15
14

+
=
72

7+2
=
9

1+5
1+8

1+5
1+4

6
9

6
5

+
=
26

2+6
=
8

9

=
NINE

6
9
9
6
5

+
=
27

2+7
=
9

 
9

19
19
9
18
9
21
19
9
18
9
19
9
19
15
19
9
18
9
19

I
S
S
I
R
I
U
S
I
R
I
S
I
S
O
S
I
R
I
S
?
9
1
1
9
9
9
3
1
9
9
9
1
9
1

6
1
9
9
9
1

 

Seeking in unison the good brothers continued on their mesmerizing way 

   

KEEPER OF GENESIS

Robert Bauval Graham Hancock 1996

Page 241

 Other passages from the Pyramid Texts support this general analysis:

0 Horus, this King is Osiris, this Pyramid of the king is Osiris, this

construction of his is Osiris, betake yourself to it. . .7

Awake [Osiris] for Horus. . . spiritualize yourself [i.e. become

an astral being] . . . May a stairway to the sky be set up for you to the

Place Where Orion Is . . .8

Live, be alive, be young. . . beside Orion in the sky. . .9

O Osiris-King, you are this great star, the companion of Orion, who

traverses the sky with Orion, who 'sails' in the Duat with Osiris. . .10

Link-up

Strangely, despite the obvious sky-ground dualism and profoundly astronomical 'flavour' of the Texts, no scholar other than Jane B. Sellers11 has ever given serious consideration to the possibility that references to the 'Unification' of the 'Upper' and 'Lower' Kingdoms of Osiris might have something to do with astronomy. Indeed the only Egyptologist even to get close to such an unorthodox way of thinking was Selim Hassan when he observed: 'the Egyptians held the idea of the existence of more than one sky, possibly superimposed. . . Certain lines in the Pyramid Texts strongly suggest that "Upper" and "Lower" Egypt each had its own particular sky. . . i.e. the two skies in opposition to the Two Lands of Upper and Lower Egypt.' 12

In his monumental study of ancient Egyptian cosmology, Hassan also drew attention to an intriguing papyrus, now kept at the Louvre Museum in Paris,13 which suggests that the 'Two Skies' in question were considered as being 'one for the earth and the other for the Duat,14 'These plural skies', wrote Hassan, 'were superimposed one above the other.' 15

Pursuing such lines of thought, we were to discover that similar ideas are depicted in the Coffin Texts. Tht:re reference is made to the 'Upper' and 'Lower' landscapes which are said to be bound to the 'Two Horizons' - one in the east (the sky) and one in the west (the earth i.e. the Memphite necropolis16): 'Open! 0 Sky and Earth, 0 eastern and western Horizons, open you chapels of Upper and Lower Egypt. . .' 17

 Page 242

The language of all these texts is exotic, laden with the dualistic thinking that lay at the heart of ancient Egyptian society and that may have been the engine of its greatest achievements. In the Pyramid Age, as we have seen, the gigantic 'image' of Osiris appears to have been physically defined on the ground with the creation of the 'Lower' landscape of the Memphite Pyramids - a development referred to in the Pyramid Texts by means of the obvious metaphor 'When his name became Sokar'. Likewise, it should come as no surprise that the gigantic celestial 'image' of Osiris in the sky is referred to in the same texts by means of the same metaphorical device, i.e. 'When his name became Orion': 'Horus comes, Thoth appears. . . They raise Osiris from upon his side and make him stand up . . . when there came into being this his name of Orion, long of leg and lengthy of stride, who presides over "Upper" Egypt. . . Raise yourself, O Osiris. . . the Sky is given to you, the earth is given to you. . .' 18 Selim Hassan, again / Page 243 / almost but not quite getting the point, comments as follows: 'this line shows that Osiris was given the dominion of heaven and earth.'19

Yet clearly there is more to say. These 'dominions' were by no means vague and general but were defined in the sky by the pattern of Orion's stars, and were defined on the ground -in the land of 'Sokar' (i.e the Memphite necropolis) - by the pattern of the Pyramids.

We wonder whether the first major 'station' of the quest -journey of the Horus-King, reached after he had been prompted to 'find the astral body of Osiris', might not have been the initiate's dawning awareness that the body in question was a duality that could only be approached by linking Orion with the pattern of the Great Pyramids in the Memphite necropolis.  

Riding the vernal point

The reader will remember that the starting point of the Horus-King's 'journey in the sky' was when the sun's position along the zodiac (during the solar year) was close to the Hyades, at the 'head' of the constellation of Taurus, standing, as it were, on the banks of the Milky Way.

If we now transpose this sky image to the ground then the Horus-King would have to place himself near the 'Bent' and the 'Red' Pyramids of Dahshur some 20 miles south of Giza (but nevertheless still very much part of the extensive Memphite necropolis). As we saw in the last chapter, the trigger for the construction of these two Fourth-Dynasty monuments appears to have been the slow preces-sional drift of the vernal point into the Hyades-Taurus region of the sky in the third millennium DC. Indeed it is more than possible that by building those Pyramids (which map the two brightest stars in the Hyades) Pharaoh Sneferu (2575-2551 DC) was deliberately laying down a marker for the position of the vernal point in his epoch.

If he was doing that, as all the evidence seems to suggest, then it is probable that such a highly initiated Horus-King would also have known that by metaphorically 'boarding' the solar bark at the spring equinox, and crossing the Milky Way, he would effectively be 'sailing back in time' - against the flow of precession - riding the vernal point towards the distant constellation of Leo.

Page 244

 But why, then, all this parallel emphasis in the texts on Orion - Osiris moving from somewhere in the distant 'south' to his final resting place in the Memphite necropolis?

Secret spell

We suspect that for thousands of years before the Pyramid Age, hundreds of generations of Heliopolitan astronomer-priests had kept the constellation of Orion continuously under observation, paying particular attention to its place of meridian-transit - i.e. the altitude above the horizon at which it crossed the celestial meridian. We think that careful records were kept, perhaps written, perhaps orally encoded in the ancient 'mythological' language of precessional astronomy.20 And we suppose that note was taken of Orion's slow precessional drift - the effect of which was that the constellation would have seemed to be slowly drifting northwards along the west 'bank' of the Milky Way.

It is our hypothesis that the mythical image of the vast body of Osiris slowly being carried to the north, i.e. 'drifting' on the waters of the Nile, is a specific piece of astronomical terminology coined to describe the long-term changes being effected by precession in Orion's celestial 'address'. In the Memphite Theology, as the reader will recall, this drift was depicted as having commenced in the south, symbolically called Abydos (in archaeological terms the most southerly 'shrine' of Osiris), and to have carried the 'body' of the dead god to a point in the north symbolically called Sokar, i.e. the Memphite necropolis (the most northerly 'shrine' of Osiris). As we saw in Part III, the Shabaka Texts tell us that when he reached this point:

Osiris was drowned in his water. Isis and Nepthys looked out, beheld him, and attended to him. Horus quickly commanded Isis and Nepthys to grasp Osiris and prevent his [submerging]. They heeded in time and brought him to land. He entered the hidden portals in the glory of the Lords of Eternity. Thus Osiris came into the earth at the Royal Fortress [Memphis], to the north of the land to which he had come [Abydos] 21

 Page 245 In the light of what we now know it is hard to imagine that the reference to Osiris coming 'into the earth' (or down to earth?) could signify anything other than the physical construction of the 'body of Osiris on the ground' on the west banks of the Nile - in the form of the great Pyramid-fields of the sprawling Memphite necropolis. Since Osiris is Orion the desire to achieve such an effect would more than adequately explain why the three Pyramids of Giza should have been arranged in the pattern of the three stars of Orion's belt. Moreover, since we know that the stated goal of the Horus-King's quest was not onfy to find the astral 'body' of Osiris but to find it as it was in the 'First Time', we should not be surprised by the fact that the Pyramids, as we saw in Part I, are set out on the ground in the pattern / Page 246 / that they made at the beginning (i.e. 'southernmost point') of that constellation's upward (i.e. 'northerly') precessional half-cycle.

So we wonder whether it is possible that the quest of the Horus- King might have had as its ultimate objective the acquisition of knowledge concerning the 'First Time' - perhaps even the acquisition of specific knowledgefrom that remote epoch when the gods had walked the earth?

Several passages in the Pyramid Texts invite such speculation. For example, we are told that the Horus-King must 'travel upstream' i.e. must push against the natural drift of 'time' - in order to reach

Orion-Osiris in his proper 'First Time' setting:

Betake yourself to the Waterway, fare upstream [south], travel about Abydos in this spirit-form of yours which the gods command to belong to you; may a stairway [road] to the Duat be set up for you to the Place Where Orion Is . . .22

They have found Osiris... 'When his name became Sokar' [Memphite necropolis] . . . Wake up [Osiris] for Horus. .. raise yourself. . . fare southward [upstream] to the lake, cross over the sea [sky], for you are he who stands untiring in the midst of Abydos . . 23 Betake yourself to the Waterway, fare upstream... traverse Abydos. The celestial portal to the Horizon is open to you. . . may you remove yourself to the sky, for the roads of the celestial expanses which lead up to Horus are cleaned for you. . . for you have traversed the Winding Waterway [Milky Way] which is in the north of the sky as a star crossing the sea which is beneath the sky. The Duat has grasped your hand at the Place Where Orion Is . . 24

Likewise there is a striking passage in the Coffin Texts which refers to some secret 'spell' or formula to allow the deceased to use the 'path of Rostau' on the land and in the sky (i.e. the path to the Giza necropolis on land and to Orion's belt in the sky) in order to 'go down to any sky he wishes to go down to':

I have passed on the path of Rostau, whether on water or on land, and these are the paths of Osiris [Orion], they are in the limit of the sky. As for him who knows the spell [formula] for going down into them, he himself is a god in the suite of Thoth [meaning he is as wise as Thoth, 'the controller of the stars,l [and] he will go down to any sky he wishes to go down to . . 26

The two Brothers, in free wheelin' mode, continue apace.

Page 245

"...Moreover, since we know that the stated goal of the Horus-King's quest was not onfy to find the astral 'body' of Osiris but to find it as it was in the 'First Time',..."

Page 247

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

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 /  Page248 / years to complete, 60 degrees will take 4320 years, and a full 360- degree cycle will require 25,920 years 32

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'..."

 

SNEFERU

 
1
6

+
=
6

ADD

1+0
5

TO

1+9

1+4

REDUCE

19
14

+
=
33

3+3
=
6

S
N
E
F
E
R
U
7

19
14
5
6
5
18
21

+
=
88
8+8
=

16

1+6
7
REDUCE

1+9

1+4

1+8

2+1

TO

10
5

9
3

+
=
27
2+7
=
9

DEDUCE

1+0

1

5
6
5

1
5
5
6
5
9
3

+
=
34

3+4
=
7

7
SEVEN

7

 

 Page 249 continues

 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 I 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 number1. 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 7:11.3. 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' 111.111, 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? "

 

THE GREAT SPHINX

 

S
P
H
I
N
X

THAT

19
16
8
9
14
24

+
=
90
9+0
=
9
NINE
9

8
9

+
=
17

1+7
=
8

8
THAT

1

8
9
5
6

+
=
29

2+9
=
11

1+1
=
2

1+0

10

5
6

+
=
21
2+1
=
3

3
SPHINX

1+9

1+4
2+4

19

8
9
14
24

+
=
74
7+4
=
11
1+1
=
2

S
P
H
I
N
X

19
16
8
9
14
24

+
=
90
9+0

9

9
THINKS

1+9

1+6

1+4

2+4

10
7

5
6

+
=
28

2+8
=
10

1+0

=

1

1+0

ONE
7
8
9
5
6

+
=
36

3+6
=

9

9
NINE

9

 

"I HAVE A DREAM A SONG TO SING"

ABBA

 

1
7
8
9
5
6

+
=
36
3+6
=
9

9

S
P
H
I
N
X

+
=
36
3x6
=
18
1x 8
=
8

19
16
8
9
14
24

+
=
90

9+0

9
NINE

S
P
H
I
N
X

S
*
*
I
*
X

19

9

24

+
=
52
5+2
=
7

7

1+9

2+4

10

6

1+0

1

9

6

16
1+6
=
7

7
SEVEN
7
S
P
H
I
N
X

*
16
8
*
14
*

1+6

1+4

7

5

+
=
12

1+2

3

8

8

7
8

5

+
=
20

2+0
=
2

2
TWO
2

 

 FINGERPRINTS OF THE GODS

Graham Hancock 1995

 Page number 359 omitted

Place of the Beginning

Giza, Egypt, I6 March I993, 3.30 p. m..

"It was mid afternoon by the time I left the Great Pyramid. Retracing the route that Santha and I had followed the night before when we had climbed the monument, I walked eastwards along the northern face, southwards along the flank of the eastern face, clambered over mounds of rubble and ancient tombs that clustered closely in this part of the necropolis, and came out on to the sand-covered limestone bedrock of the Giza plateau, which sloped down towards the south and east.

At the bottom of this long gentle slope, about half a kilometre from the south-eastern comer of the Great Pyramid, the Sphinx crouched in his rock-hewn pit. Sixty-six feet high and more than 240 feet long, with a head measuring 13 feet 8 inches wide,' he was, by a considerable margin, the largest single piece of sculpture in the world - and the most renowned:

'A shape with lion body and the head of a man

A gaze blank and pitiless as the sun 2..."

 

ALL SCRIPTURE IS INSPIRED Of GOD AND BENEFICIAL

Watch Tower Bible And Tract Society Of Pennsylvania

Page 11

" 24 In what order did the sixty-six Bible books come to us? What part of the endless stream of time do they cover? " 

" 29 In the following pages the sixty-six books of the Sacred Scriptures are examined in turn. " 

 

THE HOLY BIBLE

Scofield Reference

Page vii

BOOKS OF THE OLD AND NEW TESTAMENT

WITH THE NUMBER OF THEIR CHAPTERS.

BOOK . . . . . Page number . . . .Chapter

BOOK . . . . . . Page number . . Chapter

GENESIS

3

50

Ecclesiastes

696

12

Exodus

71

40

Song of Solomon

705

8

Leviticus

126

27

Isaiah

713

66

Numbers

165

36

Jeremiah

772

52

Deuteronomy

216

34

Lamentations

834

5

Joshua

259

24

Ezekiel

840

48

Judges

287

21

Daniel

898

12

Ruth

315

41

Hosea

921

14

Samuel.

319

31

Joel.

930

3

II. Samuel. . . . . . .. . .

355

24

Amos. . . . . . . . . . .. . . .

934

9

I. Kings . . . . . . . .. . . .

385

22

Obadiah. . . . . . . . .. . . .

941

1

I. Chronicles. . . . . . . .

456

29

Jonah. . . . . . . . . . .. . . .

943

4

II. Chronicles. . . .. . . .

490

36

Micah. . . . . . . . . .. . . . .

946

7

Ezra . . . . . . . . . . . . . .

529

10

Nahum. . . . . . . . . . . . . .

952

3

Nehemiah. . . . . . . .. . .

54

13

Habakkuk. . . . . . . . . . . .

955

3

Esther. . . . . . . . . .. . .

558

10

Zephaniah. . . . . . . . . . .

959

3

Job. . . . . . . . . . . ... .

569

42

Haggai. . . . . . . . . .. . . .

962

2

Psalms. . . . . . . . .. . .

599

15

Zechariah. . . . . . . . . . .

965

14

Proverbs. . . . . . . . . . .

672

31

Malachi . . . . . . . . . . . .

980

4

MATTHEW. . . . . . . .

993

28

I. Timothy. . . . . . . . . . .

1274

6

Mark. . . . . . . . . .. . .

l045

16

II. Timothy.. . . . . . .. . .

1279

4

Luke. . . . . . . . . . . . .

1070

24

Titus. . . . . . . . . . . . . .

1283

3

John . . . . . . . . . . . . .

1114

21

Philemon. . . . . . . . . . . .

1286

1

The Acts. . . . . . . . . .

1147

28

To the Hebrews. . . . . . .

1291

13

To the Romans. . . . . .

1191

16

Epistle of James. . . . . .

1306

5

I. Corinthians. . . .. . .

1211

16

I.Peter. . . . . . . . . . .. .

1311

5

II. Corinthians. . . . . .

1230

13

II. Peter. . . . . . . . . . . . .

1317

3

Galatians. . . . . . .. . .

1241

6

I. John . . . . . . . . . . . . . .

1321

5

Ephesians. . . . . . .. . . .

1249

6

II. John . . . . . . . . . . .. . .

1326

1

Philippians. . . . . . . . . .

1257

4

III. John. . . . . . . . . . .. . .

1327

1

Colossians. . . . . . .. . ..

1262

4 I

Jude . . . . . . . . . . . . . . . .

1328

1

I Thessalonians. . . . . .

1267

5

Revelation. . . . . . . . . . .

1330

22

II. Thessalonians. .. . . .

1271

3

NUMBER OF SIX LETTERED WORDS IN ALLTITLES

ELEVEN 11 X SIX 6 SIXTYSIX

OLD TESTAMENT
10 x 6

=

60
NEW TESTAMENT
1 x 6

 

 

THE POETICS OF ASCENT 

Theories of Language in a Rabbinic Ascent Text

Naomi Janowitz 1989

Sources and Parallels

Page 118

There are twelve thousand myriads of bridges, six above and six below; twelve thousand myriads of rivers of fire, six above and six below; twelve thousand treasuries of snow, six above and six below; twenty-four thousand myriads of wheels of fire, twelve above and twelve below, surrounding the bridges, the riv-ers of fire, the rivers of hail, the treasuries of snow and the ministering angels. How many ministering angels are at each entrance? Six for every human being, and they stand in the midst of the entrances, facing the paths of heaven. (5) What does YHWH, the God of Israel, the glorious king, do. The great God, mighty in power, covers his face.. (6) In Arabot there are 660 thousands of myriads of glorious angels, hewn out of flam-ing fire, standing opposite the throne of glory. The glorious King covers his face, otherwise the heaven of Arabot would burst open in the middle, because of the glorious brilliance, beautiful brightness, lovely splendor, and radiant praises of the appearance of the Holy One, blessed be he.

 

Y
H
W
H

8

8

+
=

16

1+6
=
7

Y
H
W
H

25
8
23
8

+
=

64

2+5

2+3

7
8
5
8

+

=
28

2+8
=
10

1+0
=
1
ONE
1

 

AZAZAZAZAZAZAZAZAZ

 

Hello that thee, hello that me, hello that she, hello that he, hello that her, hello that him. At this Alizzed the scribe shadows and goodness knows who, laughed on the other side of their faces. You should have seen them, oh, they didn't half laugh.

 

THE ALPHABET

A KEY TO THE

HISTORY OF MANKIND

David Diringer 1947

 

This of that, that has arrived said the scribe, what's the quote? That iz,said Zed Aliz

973

NINESEVENTHREE

973

OMMANIPADMEHUM

All then made humble and blessed submergence

INTO

THAT

AZAZAZAZAZAZAZAZAZ

973

NINE

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8
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15
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35

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8
EIGHT

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I
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A MEETING OF MINDS, NOT MIND, MINDS

 

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FINGERPRINTS OF THE GODS

Graham Hancock 1995

 Page 478

The machine

How high was the knowledge of those prehistoric inventors?

'They knew their epochs,' said Bauval, 'and the clock that they used was the natural clock of the stars. Their working language was precessional astronomy and these monuments express that language in a very clear, unambiguous, scientific manner. They were also highly skilled surveyors - I mean the people who originally prepared the site and laid out the orientations for the pyramids - because they worked to an exacting geometry and because they knew how to align the base-platforms, or whatever it was they built, perfectly to the cardinal points.'

'Do you think they also knew that they were marking out the site of the Great Pyramid on latitude 30° North?'

Bauval laughed: 'I'm certain they knew. I think they knew everything about the shape of the earth. They knew their astronomy. They had a good understanding of the solar system and of celestial mechanics. They were also incredibly accurate and incredibly precise in everything they did. So, all in all, I don't think anything really happened here by chance - at least not between 10450 and 2450 BC. I get the feeling that everything was planned, intended, carefully worked out. . . Indeed I get the feeling that they were fulfilling a long- term objective - some kind of purpose, if you like, and that they brought this to fruition in the third millennium BC . 'In the form of the fully built pyramids which they then precessionally anchored to Al Nitak and to Sirius at the time of completion?'

'Yes. And also, I think, in the form of the Pyramid Texts. My guess is that the Pyramid Texts are part of the puzzle.'

'The software to the Pyramids' hardware?'

'Quite possibly. Why not? At any rate it's certain that there's a connection. I think what it means is that if we're going to decode the pyramids properly then we're going to have to use the Texts. ..' ,  

Page 479

'What's your guess?' I asked Bauval. 'What do you think the purpose of the pyramid builders really might have been?'

'They didn't do it because they wanted an eternal tomb,' he replied firmly. 'In my view, they had no doubts at all that they would eternally live. They did it - whoever did it - they have transmitted the power of their ideas through something that is to all intents and purposes eternal. They succeeded in creating a force that is functional in itself, provided you understand it, and that force is the questions it challenges you to ask. My guess is that they knew the human mind to perfection. They knew the game of ritual. . . Right? I'm serious. They knew what they were doing. They knew that they could initiate people far ahead in the future into their way of thinking even though they couldn't be there themselves. They knew that they could do this by creating an eternal machine, the function of which was to generate questions.'

I suppose that I must have looked puzzled.

'The machine is the pyramids!' Bauval exclaimed, 'the whole of the Giza necropolis really. And look at us. What are we doing? We're asking questions. We're standing out here, shivering, at an ungodly hour, watching the sun come up, and we're asking questions, lots and lots of questions just as we've been programmed to do. We're in the hands of real magicians here, and real magicians know that with symbols - with the right symbols, with the right questions - they can lead you into initiating yourself. Provided, that is, you are a person who asks questions. And, if you are, then the minute you start asking questions about the pyramids you begin to stumble into a whole series of answers which lead you to other questions, and then more answers until finally you initiate yourself. . .'

'Sow the seed. . .'

'Yes. They were sowing the seed. Believe me, they were magicians, and they knew the power of ideas. . . They knew how to set ideas growing and developing in people's minds. And if you start with such ideas, and follow the process of reasoning like I did, you arrive at things like Orion, and 10450 bC. In short, this is a process that works on its own. When it enters, when it settles inro the subconscious, it is a self-willing conversion. Once it's there you can't even resist it . . .'

'You're talking as though this Giza cult, whatever it was - revolving / Page 480 / around precession, and geometry, and the pyramids, and the Pyramid Texts - you're talking as though it still exists.'

'In a sense it does still exist,' Robert replied. 'Even if the driver is no longer at the wheel, the Giza necropolis is still a machine that was designed to provoke questions.' He paused and pointed up to the summit of the Great Pyramid where Santha and I had climbed, at dead of night, nine months previously. 'Look at its power,' he continued. 'Five thousand years on it still gets you. It involves you whether you like it or not. . . It forces you into a process of thinking . . . forces you to learn. The minute you ask a question about it you've asked a question about engineering, you've asked a question about geometry, you've asked a question about astronomy. So it forces you to learn about engineering and geometry and astronomy, and gradually you begin to realize how sophisticated it is, how incredibly clever and skilful and knowledgeable its builders must have been, which forces you to ask questions about mankind, about human history, eventually about yourself too. You want to find out. This is the power of the thing.'

The second signature

As Robert, Santha and I sat out on the Giza plateau that cold December morning at the end of 1993, we watched the winter sun, now very close to solstice, rising over the right shoulder of the Sphinx, almost as far south of east as it would travel on its yearly journey before turning north again.

The Sphinx was an equinoctial marker, with its gaze directed precisely at the point of sunrise on the vernal equinox. Was it, too, part of the Giza 'grand plan'?

I reminded myself that in any epoch, and at any period of history or prehistory, the Sphinx's due east gaze would always have been sighted on the equinoctial rising of the sun, at both the vernal and the autumnal equinoxes. As the reader will recall from Part V, however, it was the vernal equinox that was considered by ancient man to be the marker of the astronomical age. In the words of Santillana and von Dechend:

Page 481

The constellation that rose in the east, just before the sun, marked the 'place' where the sun rested. . . It was known as the sun's 'carrier' and the vernal equinox was recognised as the fiducial point of the 'system' determining the first degree of the sun's yearly cycle. . .'15

Why should an equinoctial marker have been made in the shape of a giant lion?

In our own lifetimes, the epoch of AD 2000, a more suitable shape for such a marker - should anyone wish to build one - would be a representation of a fish. This is because the sun on the vernal equinox rises against the stellar background of Pisces, as it has done for approximately the last 2000 years. The astronomical Age of Pisces began around the time of Christ.16 Readers must judge for themselves whether it is a coincidence that the principal symbol used for Christ by the very early Christians was not the cross but the fish.17

During the preceeding age, which broadly-speaking encompassed the first and second millennia BC, it was the constellation of Aries - the Ram - which had the honour of carrying the sun on the vernal equinox. Again, readers must judge whether it is a coincidence that the religious iconography of that epoch was predominantly ram-oriented. Is it a coincidence, for example, that Yahweh, God of Old Testament Israel, provided a ram as a substitute for Abraham's offered sacrifice of his son Isaac?19 (Abraham and Isaac are assumed by biblical scholars and archaeologists to have lived during the early second millennium BC)20. Is it likewise coincidental that rams, in one context or another, are referred to in almost every book of the Old Testament (entirely composed during the Age of Aries) but in not a single book of the New Testament?21 And is it an accident that the advent of the Age of Aries, shortly before the beginning of the second millennium BC, was accompanied in Ancient Egypt by an upsurge in the worship of the god Amon whose symbol was a ram with curled horns?22 Work on the principal sanctuary of Amon - the Temple of Karnak at Luxor in upper Egypt - was begun at around 2000 BC23 and, as those who have visited that temple will recall, its principal icons are rams, long rows of which guard its entrances.

The immediate predecessor to the Age of Aries was the Age of Taurus - the Bull-which spanned the period between 4380 and 2200 BC:" It was during this precessional epoch, when the sun on the vernal / Page 482 / equinox rose in the constellation of Taurus, that the Bull-cult of Minoan Crete flourished!' And during this epoch, too, the civiliza-tion of dynastic Egypt burst upon the historical scene, fully formed, apparently without antecedents. Readers must judge whether it is a coincidence that Egyptians at the very beginning of the dynastic period were already venerating the Apis and Mnevis Bulls - the former being considered a theophany of the god Osiris and the latter, the sacred animal of Helipolis, a theophany of the god Ra 26..."

9

THAT

forever LOVING LIVING miracle

THAT is the creative essence of the THAT  

zazazazazazazazaza 

AZAZAZAZAZAZAZAZAZAZAZAZAZAZAZAZAZAZ

Creatively living, loving, and giving, we offer obeiseance and obedience to the beloved.

THAT

BEHOLD 

 THE RAINBOW 

  ARCH OF THAT COVENANT   

NINE 9 SEVEN 7 THREE 3

 

 

 THE SPLENDOUR THAT WAS EGYPT

Margaret A. Murray 1951

 Page 12

"... Manetho begins his history with dynasties of gods and demi-gods who reigned for a fabulous length of time. The copies of his history by Syncellus and Eusebius give 86,525 years as the duration of Egyptian history from the beginning of the first dynasty of the gods till the end of the thirtieth historic dynasty; "which number of years, resolved and divided into its constituent parts, that is to say, 25 times 14-61 years, shows that it is related to the fabled periodical revolution of the Zodiac among the Egyptians and Greeks; that is, its revolution from a particular point to the same again, which point is the first minute of the first degree of that equinoctial sign which they call the Ram, as it is explained in the Genesis of Hermes and in the Cyrannian Books..."

 

WHY RAM, MARY ? MARY, Y RAM

Page 101

"In many countries the Divine King was allowed to reign for a term of years only, usually

seven or nine

or multiples of those numbers".

A

MAZE

IN

A

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 WHY RAM, MARY ? MARY, Y RAM

 

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4

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13
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18
1
13

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32
3+2
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5

R
A

M

18
1
13

x
=
234
2x3x4
=
24
2+4
=
9

1+8

1+3

9
1
4

x
=
36
3x6

=

18

1+8
=
9

 

FINGERPRINTS OF THE GODS

Graham Hancock 1995

 Page 482

"Why should an equinoctial marker have been made in the form of a lion?

I looked down the slope of the Giza plateau towards the great leonine body of the Sphinx.

Khafre, the Fourth Dynasty pharaoh believed by Egyptologists to have carved the monument out of bedrock around 2500 BC, had been a monarch of the Age of Taurus. For almost 1800 years before his reign, and more than 300 years after it, the sun on the vernal equinox rose unfailingly in the constellation of the Bull. It follows that if a monarch at such a time had set out to create an equinoctial marker at Giza, he would have had every reason to have it carved in the form of a bull, and none whatsoever to have it carved in the form of a lion. Indeed, and it was obvious, there was only one epoch when the celestial symbolism of a leonine equinoctial marker would have been appropriate. That epoch was, of course, the Age of Leo, from 10970 to 8810 BC27

Why, therefore, should an equinoctial marker have been made in the shape of a lion? Because it was made during the Age of Leo when the sun on the vernal equinox rose against the stellar background of the constellation of the Lion, thus marking the coordinates of a precessional epoch that would not experience its 'Great Return' for another 26,000 years.

Around 10450 BC the three stars of Orion's Belt reached the lowest point in their precessional cycle: west of the Milky Way,11 ° 08' above the southern horizon at meridian transit. On the ground west of the Nile, this event was frozen into architecture in the shape of the three pyramids of Giza. Their layout formed the signature of an unmistak-able epoch of precessional time.

Around 10450 BC, the sun on the vernal equinox rose in the / ( Page 483 diagram omitted ) / Page 484 constellation of Leo. On the ground at Giza, this event was frozen into architecture in the shape of the Sphinx, a gigantic, leonine, equinoctial marker which, like the second signature on an official document, could be taken as a confirmation of authenticity.

The eleventh millennium BC, in other words, soon after the' Mill of Heaven' broke, shifting sunrise on the spring equinox from Virgo into the constellation of Leo, was the only epoch in which the due east facing Sphinx would have manifested exactly the right symbolic alignment on exactly the right day - watching the vernal sun rising in the dawn sky against the background of his own celestial counter-part...

Forcing the question

'It can't be a coincidence that such a perfect alignment of the terrestrial and the celestial occurs at around 10450 BC,' said Robert. 'In fact I don't think coincidence is any longer an issue. To me the real question is Why was it done? Why did they go to such lengths to make this enormous statement about the eleventh millennium BC?'

'Obviously because it was an important time for them,' suggested Santha.

'It must have been very, very important. You don't do something like this, create a series of vast precessional markers like these, carve a Sphinx, put up three pyramids weighing almost 15 million tons, unless you have some hugely important reason. So the question is:w what as that reason? They've forced this question by making such a strong, imperative statement about 10450 BC. Really, they've forced the question. They want to draw our attention to 10450 BC and it's up to us to work out why.'

We fell silent, for a long while as the sun climbed the sky south-east of the Great Sphinx."

 

 THE RAINBOW  ARCH OF THE COVENANT   

NINE 9 SEVEN 7 THREE 3

 A MAZE IN GRACE

 

AZAZAZAZAZAZAZAZAZ 

 

 

KEEPER OF GENESIS  

Robert Bauval Graham Hancock 1996

Page 252 Chapter 16

Message in a Bottle?

'We have reached this fascinating point in

our evolution. . . we have reached the time

when we know we can talk to each other

across the distances between the stars. . . '

Dr John Billingham, NASA Ames Research Center, 1995

"Together with the ancient texts and rituals that are linked to them, could the vast monuments of the Giza necropolis have been designed to transmit a message from one culture to another - a message not across space, but across time?

Egyptologists reply to such questions by rolling their eyes and hooting derisively, Indeed they would not be 'Egyptologists' (or at any rate they could not long remain within that profession) if they reacted with anything other than scorn and disbelief to suggestions that the necropolis might be more than a cemetery, that the Great Sphinx might significantly predate the epoch of 2500 BC, and that the Pyramids might not be just 'royal tombs'. By the same token, no self- respecting Egyptologist would be prepared to consider, even for a moment, the outlandish possibility that some sort of mysterious 'message' might have been encoded into the monuments.

So whom should we turn to for advice when confronted by what we suspect may be a message from a civilization so far distant from us in time as to be almost unknowable?

Anti-cipher

The only scientists actively working on such problems today are those involved in the Search for Extraterrestrial Intelligence - SETI for / Page 253 / short. They endlessly sweep the heavens for messages from distant civilizations and they have therefore naturally had to give some thought to what might happen if they ever did identify such a message. According to Dr Philip Morisson of the Massachusetts Institute of Technology:

To begin with we would know very little about it. If we received it we would not understand what we're getting. But we would have an unmistakable signal, full of structure, full of challenge. The best people would try to decode it, and it will be easy to do because those who have constructed it would have made it easy to decode, otherwise there's no point. This is anti-cryptography: 'I want to make a message for you, who never got in touch with any symbols of mine, no key no clue, nevertheless you'll be able to read it . . .' I would have to fill it full of clues and unmistakable clever devices. . .1

In his book, Cosmos, Professor Carl Sagan of Cornell University makes much the same point - and does so, curiously enough, with reference to the ancient Egyptian hieroglyphic system. He explains that the 'Egyptian hieroglyphics are, in significant part, a simple substitution cipher. But not every hieroglyph is a letter or syllable. Some are pictographs. . .' When it came to translation, this 'mix of letters and pictographs caused some grief for interpreters. . .' In the early nineteenth century, however, a breakthrough was made by the French scholar Champollion who deciphered the famous 'Rosetta Stone', a slab of black basalt bearing identical inscriptions in Egyptian hieroglyphics and in Greek. Since Champollion could read the Greek, all he needed was some kind of 'key' to relate specific hieroglyphs to specific Greek words or letters. This key was provided by the constant repetition in the Greek text of the name of Pharaoh Ptolemy V and an equal number of repetitions in the Egyptian text of a distinctive oblong enclosure - known as a cartouche - containing a repeated group of hieroglyphs. As Sagan comments:

The cartouches were the key. . . almost as though the Pharaohs of Egypt had circled their own names to make the going easier for Egyptologists two thousand years in the future. . . What a joy it must have been [for Champollion] to open this one-way communication channel with another civilization, to permit a culture that had been / Page 254 / mute for millennia to speak of its history, magic, medicine, religion, politics and philosophy.2

Professor Sagan then offers a comparison that is highly apposite to our present inquiry. 'Today,' he says:

we are again seeking messages from an ancient and exotic civilization, this time hidden from us not only in time, but in space. If we should receive a radio message from an extraterrestrial civilization, how could it possibly be understood? Extraterrestrial intelligence will be elegant, complex, internally consistent and utterly alien. Extraterrestrials would, of course, wish to make a message sent to us as comprehensible as possible. But how could they? Is there in any sense an interstellar Rosetta Stone? We believe there is a common language that all technical civilizations, no matter how different, must have. That common language is science and mathematics. The laws of Nature are the same everywhere.3

It seems to us that if there is indeed a very ancient 'message' at Giza then it is likely to be expressed in the language of science and mathematics that Sagan identifies - and for the same reason. Moreover, given its need to continue 'transmitting' coherently across thousands of years (and chasms of cultural change), we think that the composer of such a message would be likely to make use of the Precession of the Equinoxes, the one particular 'law of Nature' that can be said to govern, and measure - and identify - long periods of terrestrial time.

Durable vehicles

The Pyramids and the Great Sphinx at Giza are, above all else, as elegant, as complex, as internally consistent and as utterly 'alien' as the extraterrestrial intelligence that Sagan envisages (alien in the sense of the tremendous, almost superhuman scale of these structures and of their uncanny - and in our terms apparently unnecessary - precision).

Moreover, returning briefly to Dr Philip Morisson's remarks quoted earlier, we think that the Giza necropolis also qualifies rather well for the description 'packed full of clues and unmistakable clever devices'.4 Indeed, it seems to us that a truly astonishing quantum of / Page 255 / ingenuity was invested by the Pyramid builders to ensure that the four fundamental aspects of an 'unmistakable' message were thoroughly elaborated here:

1 the creation of durable, unequivocal markers which could serve as beacons to inflame the curiosity and engage the intelligence of future generations of seekers;

2 the use of the 'common language' of precessional astronomy;

3 the use of precessional co-ordinates to signal specific time- referents linking past to present and present to future;

4 Cunningly concealed store-rooms, or 'Halls of Records' that could only be found and entered by those who were fully initiated in the 'silent language' and thus could read and follow its clues.

In addition, though the monuments are enabled to 'speak' from the moment that their astronomical context is understood, we have also to consider the amazing profusion of funerary texts that have come down to us from all periods of Egyptian history - all apparently emanating from the same very few common sources.5 As we have seen, these texts operate like 'software' to the monuments' 'hardware', charting the route that the Horus-King (and all other future seekers) must follow.

We recall a remark made by Giorgio de Santillana and Hertha von Dechend in Hamlet's Mill to the effect that the great strength of myths as vehicles for specific technical information is that they are capable of transmitting that information independently of the knowledge of individual story-tellers.6 In other words as long as a myth continues to be told true, it will also continue to transmit any higher message that may be concealed within its structure - even if neither the teller nor the hearer understands that message.

So, too, we suspect, with the ancient Egyptian funerary texts. We would be surprised if the owners of many of the coffins and tomb walls onto which they were copied had even the faintest inkling that specific astronomical observations and directions were being dupli- cated at their expense. What motivated them was precisely what the texts offered - the lure of immortal life. Yet by taking that lure did they not in fact guarantee a kind of immortality for the texts themselves? Did they not ensure that so many faithful copies would / Page 256 / be made that some at least would be bound to survive for many thousands of years?

We think that there were always people who understood the true 'science of immortality' connected to the texts, and who were able to read the astronomical allegories in which deeper secrets, not granted to the common herd, lay concealed. We presume that these people were once called the 'Followers of Horus', that they operated as an invisible college behind the scenes in Egyptian prehistory and history, that their primary cult centre was at Giza-Heliopolis, and that they were responsible for the initiation of kings and the realization of blueprints. We also think that the timetables they worked to - and almost everything of significance that they did - was in one way or another written in the stars.

Hints and memories

The powerfully astronomical character of the Giza necropolis, although ignored by Egyptologists, has been recognized by open- minded and intuitive researchers throughout history. The Hermetic Neoplatonists of Alexandria, for example, appear to have been acutely sensitive to the possibility of a 'message' and were quick to discern the strong astral qualities of the textual material and the monuments.' 7 The scholar Proclus (fifth century AD) also acknowledged that the Great Pyramid was astronomically designed - and with certain specific stars in mind. Indeed, in his commentary on Plato's Timaeus (which deals with the story of the lost civilization of 'Atlantis'), Proclus reported strangely that 'the Great Pyramid was used as an observation for Sirius'.8

Vague memories of an astronomically constructed 'message' at Giza appear to have filtered down to the Middle Ages. At any rate the Arab chroniclers in this period spoke of the Great Pyramid as 'a temple to the stars' and frequently connected it to the Biblical 'Flood' which they dated to circa 10,300 BC.9 Also of relevance is a report written by the Arab geographer Yakut al Hamawi (eleventh century AD) to the effect that the star-worshippers of Harran, the Sabians (whose 'holy books' were supposedly the writings ofThoth-Hermes) came at that time on special pilgrimages to the Pyramids at Giza.10 It / Page 257 / has also been pointed out that the very name of the Sabians - in Arabic Sa' Ba - almost certainly derived from the ancient Egyptian word for star, i.e. Sba..11 And the reader will recall from Part I that as far back as the early second millennium BC - i.e. almost three thousand years before Yakut al Hamawi left us his report connecting the Sabians to the Pyramids - pilgrims from Harran are known to have visited the Sphinx which they worshipped as a god under the name Hwl.12

In the seventeenth century, the British mathematician Sir Isaac Newton became deeply interested in the Great Pyramid and wrote a dissertation on its mathematical and geodetic qualities based on data that had been gathered at Giza by Dr John Greaves, the Savillian Professor of Astronomy at Oxford.13 Later, in 1865 the Astronomer Royal of Scotland, Charles Piazzi Smyth, launched an investigation into the Great Pyramid which he was convinced was an instrument of prophecy that incorporated a Messianic 'message'. It was Piazzi Smyth who first accurately measured and demonstrated the intense polar and meridional alignments of the monument, the precision of which he assigned to sightings of the ancient Pole star, Alpha Draconis.14

In the first half of the twentieth century, a succession of eminent astronomers - such as Richard Proctor, Eugene Antoniadi, Jean Baptiste Biot and Norman Lockyer - made persistent attempts to draw attention to the astronomical qualities of the Giza monuments. Their efforts, however, had little impact on professional Egyptolo-gists who by this time felt that they had got the whole intellectual business of the necropolis 'wrapped up' (it was a cemetery), did not understand astronomy at all (and claimed that the ancient Egyptians didn't either), and routinely ganged up to debunk, deride or simply ignore any astronomical 'theories' which diverged from their consensus.

Despite this hostile intellectual climate, we are of the opinion at the end of our own research that the big question is no longer whether the monuments of Giza were designed to express key astronomical and mathematical principles, but why.

Once again, the clue may lie in the narrow star-shafts of the Great Pyramid.

 Page 258 /

The language of the stars

The first major breakthrough in understanding the function of the Great Pyramid's shafts was made in. the summer of 1963 by the American astronomer Virginia Trimble and the Egyptologist-archi-tect, Dr Alexander Badawy. It came about because they decided to follow up Badawy's 'hunch' that the shafts might not be 'ventilation channels' as Egyptologists supposed, 15 but might instead prove to have a symbolic function related to the astral rituals of the Pyramid builders. Virginia Trimble was able to buttress her colleague's intuition by showing that the shafts from the King's Chamber had pointed, in the epoch of 2500 BC, to major star systems that were of crucial importance to the Pyramid builders. As readers will recall from Part I, the northern shaft had been targeted on Alpha Draconis - the Pole Star in the Pyramid Age - and the southern shaft had been targeted on Orion's belt.16

Today Virginia Trimble is a senior professor of astronomy at UCLA and the University of Maryland and is also the Vice-President of the American Astronomical Society. Her views, as well as being enlightened by a comprehensive grasp of astronomy, accord fully with common sense:

Which constellations the Egyptians saw in the sky is still something of a mystery. . . but they had one constellation that was an erect standing man, Osiris, the god. And the one constellation that looks like a standing man to everyone is Orion, and the identification between a deceased Pharaoh and the god Osiris made Orion immediately a candidate for a shaft whose sole purpose was to enable the soul of the Pharaoh to communicate between earth and sky. . .17

When we met Virginia Trimble we immediately realized we were in the presence of an acute and formidable thinker. Alexander Badawy had passed away in the late 1980s yet she remained undaunted. She had concluded that the shafts were astronomically aligned, she said, and that they had an astronomical function, because logic and evidence dictated that this was the case.

Trimble's views have won general acceptance amongst senior astronomers. To give one recent example, Dr Mary Bruck of Edinburgh, writing in the Journal of the British Astronomical / Page 259 / Association in 1995, had this to say about the shafts: 'Their alignments are ... compatible with the hypothesis that they indicate the culmination of certain important stars around the 25th century BC . . . The addition of a Sirius shaft [southern shaft of the Queen's Chamber] to the Orion one strongly supports the claim that they have an astronomical significance.' 18

Thought-tools

We suggest that one of the major objectives of the unseen academy, whose members were known as the 'Followers of Horus', was to 'fix' the epoch of 2500 BC (i.e. 4500 years before the present) by using the Great Pyramid, its precisely angled shafts, and the stars of Orion's belt. We suggest that they envisaged those stars rather like the gauge of a gigantic sliding scale set across the south meridian. Once this 'thought-tool' was in place all they needed to do in order to determine a date either in the past or in the future was mentally to 'slide' the belt up or down the meridian from the 'zero point' targeted by the southern shaft of the King's Chamber.

We also suggest that a second and somewhat similar 'thought-tool' was attached to the ecliptic (the apparent annual path of the sun through the twelve constellations of the zodiac). Here the gauge was the vernal point. By mentally sliding it to the left (east) or to the right (west) of a 'fixed' marker on the ecliptic the 'Followers of Horus' would once again have been able to determine and denominate either a past date or a date in the future. . .

In our own epoch, circa AD 2000, the vernal point is poised to enter the sign or 'Age' of Aquarius. For a little over 2000 years it has been passing through Pisces (160 BC to AD 2000) and before that it was in Aries (2320 BC to 160 BC).ln the Pyramid Age the vernal point slowly swept through Taurus (4480 BC to 2320 BC). Going further back we reach the 'Ages' of Gemini (6640 BC to 4480 BC) and then Cancer (8800 BC to 6640 BC). After six 'Great Months' we reach the Age of Leo (10,960BC to 8800 BC).

Now imagine that we find an ancient document at Giza which states that it was composed when the vernal point was in the sign of the Ram - i.e. when the sun on the spring equinox rose against the / Page 260 / stellar background of the constellation of Aries. Armed with this information all that we can do is roughly bracket the document's date as being somewhere between 2320 BC and 160 BC. What we need in order to arrive at a more precise chronology is some means to 'fine-tune' the vernal point. It is here that the specific utility of the sliding scale at the meridian becomes apparent because if the ancient document not only stated which zodiacal sign housed the vernal point but also advised that the lowest star of Orion's belt crossed the meridian at an altitude of 50 degrees above the horizon then we would be able, using precession, to calculate with great accuracy that the date in question must be very near 1400 BC.19

The Pyramid Age occurred when the vernal point was in Taurus and, as we have seen, the fine-tuning permitted by the 45-degree angle of the Great Pyramid's 'Orion shaft' draws particular attention to the date of 2500 BC. With this date, 4500 years before the present, we can use precession to calculate the exact position of the vernal point - which, as the reader will recall, was near the head of the Hyades-Taurus at that time, close to the right (i.e. west) bank of the Milky Way.

The reader will also not have forgotten that this is the 'address' given in the Pyramid Texts as the starting point for the cosmic journey of the solar Horus-King. It is here that he receives his instructions to board the solar-bark and 'sail' across the Milky Way towards the 'horizon' to meet up with Horakhti. His direction of travel is, therefore, eastwards, i.e. to the left of the vernal point. In terms of the chronology of the 'Great Year' of precession (as distinct from the solar year), this means that the Horus-King is now poised to travel back in time towards the age of Leo-Horakhti and to a specific spot on the ecliptic path - 'The Splendid Place of the "First Time" ', . . . 'the place more noble than any place'.20

But where is that place? How is the Horus-King (initiate, seeker) to find it in the 2160-year, 30-degree swathe that the constellation of Leo occupies on the ecliptic?

The answer is that he would have to use the gauge of Orion's belt at the meridian to fine-tune the exact place of the vernal point and hence also to arrive at an exact date. In his mind's eye he would have to slide / Page 261 / the belt 'down' the meridian to its 'First Time' and then see how far to the east that operation had 'pushed' the vernal point along the ecliptic.

Wherever that place was would be the celestial destination that the 'Followers of Horus' were urging him to reach.

And it would, of course, have its counterpart on the ground at Giza, in the vicinity of the lion-bodied Sphinx. "

 

H
O
R
A
K
H
T
I

8
15
18
1
11
8
20
9

+
=

90
9+0
=
9

8
6
9
1
2
8
2
9

+
=

45
4+5
=
9
NINE
9

V
E
R
N
A
L

22
5
18
14
1

12

+
=
72
7+2
=
9

4
5
9
5
1
3

+
=
27
2+7
=
9
NINE
9

The Zed Aliz Zed the scribe and attendant number of penumbraed shadows cross the shortest distance between two points.

 

THE SPLENDOUR THAT WAS EGYPT

Margaret A. Murray 1951

Page 12

"... Manetho begins his history with dynasties of gods and demi-gods who reigned for a fabulous length of time. The copies of his history by Syncellus and Eusebius give 86,525 years as the duration of Egyptian history from the beginning of the first dynasty of the gods till the end of the thirtieth historic dynasty; "which number of years, resolved and divided into its constituent parts, that is to say, 25 times 14-61 years, shows that it is related to the fabled periodical revolution of the Zodiac among the Egyptians and Greeks; that is, its revolution from a particular point to the same again, which point is the first minute of the first degree of that equinoctial sign which they call the Ram, as it is explained in the Genesis of Hermes and in the Cyrannian Books..."

 

WHY RAM, MARY ? MARY, Y RAM

Page 101

"In many countries the Divine King was allowed to reign for a term of years only, usually

seven or nine

or multiples of those numbers".

   

 "WOMAN DONT YOU KNOW WITH YOU I'M BORN AGAIN"

Line from song

 

FINGERPRINTS OF THE GODS

Graham Hancock 1995  

Page 382 Chapter 41

 "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 "

 

THE RIVER GOD 

Wilbur Smith 1993

Page 64

"...Out of the chaos and darkness of Nun rose Ammon-Ra, He- Who- Creates-Himself. I watched Ammon-Ra stroke his generative member, masturbating and spurting out his seminal seed in mighty waves that left the silver smear that we know as the Milky Way across the dark void. From this seed were generated Geb and Nut, the earth and the heaven. '

'Bak-her!' a single voice broke the tremulous silence of the temple. 'Bak-her! Amen!' The old abbot had not been able to contain himself, and now he endorsed my vision of the creation. I was so astonished by his change of heart that I almost forgot my next line. After all, he had been my sternest critic up to that time. I had won him over completely, and my voice soared in triumph.

'Geb and Nut coupled and copulated, as man and women do, and from their dreadful union were born the gods Osiris and Seth, and the goddesses Isis and Nephthys.'..."

Page 63

"...At the rear of the stage, hanging from floor to ceiling, were tightly stretched sheets of linen on which the artists from the necropolis had painted marvellous landscapes. In the half-light of the dusk and the flicker of the torches in their brackets the effect was so realistic as to transport the beholder into a different world in a distant time.

There were other delights that I had prepared for Pharaoh's amuse- ment, from cages of animals, birds and butterflies that would be released to simulate the creation of the world by the great god Ammon-Ra, to flares and torches that I had doctored with chemicals to bum with brilliant flames of crimson and green, and flood the stage with eerie light and smoke-clouds, like those of the underworld where the gods live.

'Mamose, son of Ra, may you be granted eternal life! We your loyal subjects, the citizens of Thebes, beg you to draw nigh and give your divine attention to this poor play that we dedicate to Your Majesty.'

My Lord Intef concluded his address of welcome and resumed his seat. To a fanfare of hidden rams' horns, I stepped out from behind the pillar and faced the audience. They had endured discomfort and boredom on the hard flagstones, and by now were ripe for the entertainment to begin. A raucous cheer greeted my entrance and even Pharaoh smiled in anticipation.

I held up both hands for silence, and only when it was total did I begin to speak my overture.

'While I walked in the sunlight, young and filled with the vigour of youth, I heard the fatal music the reeds by the bank of the Nile. I did not recognize the sound of this harp, and I had no fear, for I was in the full bloom of my manhood and secure in the affection of my beloved.

'The music was of surpassing beauty. Joyously I went to find the musician, and could not know that he was Death and that he played his harp to summon me alone.' We Egyptians are fascinated by death, and I had at once touched a deep chord within my audience. They sighed and shuddered.

'Death seized me and bore me up in his skeletal arms towards Ammon-Ra, the sun god, and I was become one with the white light of his being. At a great distance I heard my beloved weep, but I could not see her and all the days of my life were as though they had never been.' This was the first public recitation of my prose, and I knew almost at once that I had them, their faces were fascinated and intent. There was not a sound in the temple.

'Then Death set me down in a high place from which I could see the world like a shining round shield in the blue sea of the heavens. I saw all / Page 64 / men and all creatures who have ever lived. Like a mighty river, time ran backwards before mine eyes. For a hundred thousand years I watched their strivings and their deaths. I watched all men go from death and old age to infancy and birth. Time became more and more remote, going back until the birth of the first man and the first woman. I watched them at the moment of their birth and then before. At last there were no men upon the earth and only the gods existed.

'Yet still the river of time flowed back beyond the time of the gods into Nun, into the time of darkness and primordial chaos. The river of time could flow no further back and so reversed itself. Time began to run forward in the manner that was familiar to me from my days of life upon the earth, and I watched the passion of the gods played out before me.' My audience were all of them well versed in the theology of our pantheon, but none of them had ever heard the mysteries presented in such a novel fashion. They sat silent and enthralled as I went on.

'Out of the chaos and darkness of Nun rose Ammon-Ra, He- Who- Creates-Himself. I watched Ammon-Ra stroke his generative member, masturbating and spurting out his seminal seed in mighty waves that left the silver smear that we know as the Milky Way across the dark void. From this seed were generated Geb and Nut, the earth and the heaven. '

'Bak-her!' a single voice broke the tremulous silence of the temple. 'Bak-her! Amen!' The old abbot had not been able to contain himself, and now he endorsed my vision of the creation. I was so astonished by his change of heart that I almost forgot my next line. After all, he had been my sternest critic up to that time. I had won him over completely, and my voice soared in triumph.

'Geb and Nut coupled and copulated, as man and women do, and from their dreadful union were born the gods Osiris and Seth, and the goddesses Isis and Nephthys.'

I made a wide gesture and the linen curtains were drawn slowly aside to reveal the fantasy world that I had created. Nothing like this had ever been seen in Egypt before and the audience gasped with amazement. With measured tread I withdrew, and my place upon the stage was taken by the god Osiris. The audience recognized him instantly by the tall, bottle-shaped head-dress, by his arms crossed over his chest and by the crook and the flail he held before him. Every household kept his statuette in the family shrine.

A droning cry of reverence went up from every throat, and indeed the sedative that I had administered to Tod glittered weirdly in his eyes and gave him a strange, unearthly presence that was convincingly godlike. With the crook and the flail Osiris made mystical gestures and declaimed in sonorous tones, 'Behold Atur, the river!' ..."

 

 

THE DEATH OF FOREVER

Darryl Reanney 1991

 Page103

"...No single feature of life's environment has impressed itself more strongly on the basic character of biological systems than this repetitive process, which has synchronised outer and inner time. Indeed, as I indicated in the previous chapter, our very sense of time is, I believe, a part-product of this profound imprinting.

Environmental cycles of day and month and year have become internaliscd in the workings of the human brain. The environmental clocks have become neural clocks. It is hardly surprising, then, that primitive man, in his quest to find order in the world around him, has reversed this process, externalising these cycles, basing his religions on the rhythms of the earth because they resonated so comfortingly with the rhythmns of his mind.

At the risk of overkill, let me repeat that the human experience was, (and is), dark (night) is always followed by light (day). Long periods of darkness (winter months) are always followed by long periods of light (summer months). The very chemical and electrical patterns of our brains reflect and reinforce this oscillatory character of nature. Hence, inevitably, death has become identified with sleep, to be followed (as our most basic experience 'proves'), by awakening.

I could cite thousands of examples from the traditions of many cultures, but a few familiar quotes show how profoundly this link between death and sleep influences us:

I gaze on him and say: he is not dead

but sleeps; and soon he will arise and take

me by the hand, I know he will awake

and smile on me as he did yesterday

Jerome Bell

To sleep, perchance to dream, aye there's the rub

for in that sleep of death what dreams may come

when we have shuffled off this mortal coil

William Shakespeare in Hamlet

resurrection to come is the first fruits of those who have fallen asleep

I Corinthians 15:20

Are these ideas mere speculation or can they, in any meaningful way, be tested? I believe a test is possible. If the deep structure of / Page104 / these religious beliefs reflects innate patterns which are universally encoded in the human brain, then, according to my thesis, myths embodying these basic motifs should have appeared independently over and over again during the course of human evolution, in cultures that developed in isolation. ( Isolated, independent develop- ment means that a myth originating in one culture is unlikely to cross-contaminate others).

The death and resurrection motif is a case in point. Myths built around the idea of rebirth permeate religious traditions in cultures as far apart in space and time as the Aborigines of Australia, the Hindus of India, the peoples of ancient Egypt and the Jews of Palestine. From a global perspective, perhaps the two most 'successful' rebirth myths are those of Osiris in Egypt and Jesus in Israel.

Osiris was the son of Nut, the sky God, and Geb, the earth God. He married his sister Isis and reigned over earth in a Paradisic time of peace and justice. Osiris was killed by his jealous brother Set. He was eventually found by Isis but Set rediscovered the body, dismembered it, and scattered it throughout Egypt. Isis successfully reassembled the fragments, with the exception of the penis. At this point, the sun God Re sent Anubis, the jackal-headed God, to supervise the putting together of Osiris' body, which was wrapped in its own skin. Hence images of Osiris show him clothed in a shroud which covers his legs and his hands crossed on his chest. Isis and another sister, Nephthys, brought Osiris back to life by waving their arms to fan life back into the 'mummy'. Thus Osiris was born again, but as Lord of the Dead.

When an ancient Egyptian died, he or she became Osiris. When members of Howard Carter's famous expedition broke into the tomb of Tutankhamun, they found gold plaques, carrying speeches of welcome from the Gods to the young King as he entered the Underworld. These clearly show the identification of the dead King with the God of the Dead. Thus Nut, the Divine Mother, says:

thy members are firm, thou smellest the air and goest out as a God, going out as Atum, O Osiris Tutankhamun.

In the living Egyptian religion, people saw the resurrection of Osiris as a pledge that they would live forever, provided their survivors did for them what the Gods had done for the body of Osiris. Thus the ceremonies performed over the dead human body were exact copies of those performed by Anubis and other Gods over the dead body of Osiris.

Page 105 / The intimate relationship between the basic day / night brain cycle and the saga of death and rebirth in ancient Egypt is powerfully shown in the 'union' of Osiris, Lord of the Dead, with Re, the sun God. One can see the link clearly in the reconstructed burial ritual of Tutankhamun. After the young King's body had been mummified and encased in its golden shell, ceremony focused on resurrection-the rebirth of the dead God.

Rather than recount this ceremony, which was exceedingly complex, I will quote passages from the elegant description by Egyptologist Christiane Desroches-Noblecourt which clearly show how deeply the day/night cycle shaped the Egyptian concept of rebirth after death. Thus:

at the end of his arduous search for survival, the dead Osiris

would appear in the aspect of the rising sun, Re

the graves of the masters of Thebes repeated the dramatic story

of the sun's gestation and its rebirth at the fifth hour

emulating the sun, the king was to draw from the world of the

dead renewed strength for his morning rebirth

there remained the last act of the drama: rebirth. The room the

excavators called the annex was entirely dedicated to this, and

its door, which faces East, suggests that it was deliberately

orientated in this direction to favour the pharaoh's rising

after his transformations Osiris the King was to spring from the

horizon as Re, star of day

What could be clearer?

Experts on religion may object that the Pharaohs were 'God-Kings' hence the mode of their burial is not representative of the common faith of ancient Egypt. This may be true as regards the grandeur of the burial ceremonies, but the indestructible link between Egyptian belief in an afterlife and the image of the sun goes back to the roots of Egyptian life. Listen to this hymn to the sun God Re by an unknown Egyptian simply code-named N:

O all you gods of the Soul-mansion who judge sky and earth in the balance, who give food and provisions; 0 Tatenen, Unique One, creator of mankind; 0 Southern, Northern, Western and Eastern Enneads, give praise to Re, Lord of the Sky, the Sover- / Page 106 / eign who made the Gods. Worship him in his goodly shape when he appears in the Day-bark.

Echoes of this ancient belief persist into the modern age. During the First World War, soldiers spoke of their dead cornrades as having 'gone West', i.e. followed the setting sun. Similarly, some of our most popular hymns retain day/night symbolism:

and with the dawn those angel faces smile

that I have loved long since and lost awhile

Cardinal Newman (Lead Kindly Light)

Is this, one wonders, one reason why they are so well-beloved? The antiquity of the idea of rebirth and its deep association with the day / night cycle is shown in the idea of reincarnation. Whereas the religions of the Middle East show rebirth as a once-only affair, the older faiths of India show it in its repetitive form, which corresponds more closely with the underlying biological reality. In Indian tradition, the soul is repeatedly reborn: each death is followed by new life, just as each night is followed by new day, each winter by new spring.

Thus in the Gita of the Ayran Indians, the lord Shri Krishna says:

At the dawning of that day all objects in manifestation stream

forth from the Unmanifest , and, when evening falls, they are

dissolved into It again

The same multitude of beings, which have lived on earth so often,

all are dissolved as the night of the universe approaches, to issue

forth anew when morning breaks. Thus it is ordained. "

 

The Alizzed transcribes the Magikalalphabet

 

SHRI KRISHNA

 

S
H
R
I

K
R
I
S
H
N
A

9

9

1+8

18

1

1+0

10

1+9

19
8

9

+
=

36
3+6
=
9

9
19
8
14

+
=

50

5+0
=
5

S
H
R
I

K
R
I
S
H
N
A

19
8
18
9

+
=
54

5+4
=
9
NINE

11

18
9
19
8
14
1

+
=
80
8+0
=
8

EIGHT

1+0

1+8

1
8
9
9

+
=
27

2+7
=
9

G
O
D

S
U
N

7
15
4

+
=
26
2+6
=
8

19
21
14

+
=
54
5+4
=
9

G
O
D

S
U
N

7
6
4

+
=
17
1+7
=
8
EIGHT

1
3
5

+
=
9

9
NINE

G
O
D

S
U
N

7

4

+
=

11
1+1
=
2

G
O
D

S
U
N

7
15
4

+
=
26
2+6
=
8

19
21
14

+
=
54
5+4
=
9

1+5

1+9
2+1

1+4

6

6

1+0
3
5

+
=
9

7
6
4

+
=
17
1+7
=
8
EIGHT

1
3
5

+
=
9

9
NINE

 

O
S
NINE
R
NINE
S

+
=
EIGHT

THAT

9

9

+
=
18

1+8
=

9

NINE

O
S
I
R
I
S

15
19
9
18
9
19

+
=
89
8+9
=

17

1+ 7
=
8
TIMES

1+5

1+9

1+8

1+9

6
10

9

10

+
=
35
3+5
=
8

THAT

1+0

1+0

EIGHT

6
1
9
9
9
1

+
=
35
3+5
=
8

72

K
A

DEDUCE

11
1

+
=
3

THAT

1+1

2
1

+
=
3

3
THREE
3

K
A'
S

11
1

19
+

=

31
3+1
=
4
FOUR
4

Now do you understand, almost whispered Zed Aliz Zed gently

 

 

THE DEATH OF FOREVER

Darryl Reaney 1991

Page 106

"Perhaps the most telling trace of the age-old association between God and the sun survives in language. Our word divine stems from the Latin word for 'God' deus. But this in turn evolved from the Latin word dies, meaning day (daylight). English and Latin are both branches of the Indo-European root language in which dei meant to shine or be luminous. Thus the symbolism of sun worship has remained encoded in speech long after men have ceased to deify the sun in practice (of course the word 'deify' comes from the same, ancient source). Likewise, the holy day of the Christian week is still referred to as sunday. The head of Jesus on church frescoes and stained glass windows is often shown surrounded by a luminous 'halo', showing how a symbol of the sun has become identified with / Page107 / the central figure of Christian belief. And the date of Christmas, December 25, coincides closely with the winter solstice in the Northern hemisphere.

Itis small wonder that the Swiss psychologist Carl Jung described rebirth as 'an affirmation that must be counted on among the primordial affirmations of mankind'.

Page 101 / The latin prefix 're' usually has the sense / Page 102 / of 'again'. Can it be coincidence that the words we use to describe our fundamental myths and activities are not things we do but things we do again?

reproduction redemption

representation reincarnation

recognition rebirth

resurrection

Even the word re-ligion may fit this pattern: one of its possible meanings is 'bind (join) again'. In the Christian tradition, we are told that Christ 'rose again from the dead', despite the fact that the resurrection of his body was supposedly an unique, once-off affair.

Taken together, these facts tell us something quite fundamen- tal-that there is a natural and inevitable association between the concept of an afterlife and the enduring legacy of cyclic time. Far from being an innovation or an invention, the religious idea of rebirth, of life (light) after death (dark), is an expression of one of the oldest aspects of life on earth. Most 'higher' creatures exhibit daily circadian rhythmns (from Latin circa meaning about, die meaning day). It is possible to isolate mutants of the common fruit fly in which the clock governing these innate cycles no longer runs in twenty-four hour intervals. The gene governing this clock has now been identified and shown to be virtually the same in chickens, mice and humans. As the definitive text The Molecular Biology of the Gene notes significantly:

the inescapable conclusion is that we human beings. proud possessors of sophisticated intelligence. willfind that our behav- iour is governed to some extent by elementary biochemical reactions.

Thus resurrection and reincarnation have been successful in gaining adherents because they correspond deeply with the way our brains work. In an important sense, the rebirth of the self is a memory not a prediction-by the time we die, our mind clocks will have recorded, on average, about 27 000 successive 'rebirths'. This kind of calculation becomes more compelling if we extend it to cover not just the course of a human life but the course of life on earth. The mind clock carries a memory of approximately 1400 000 000 day/night cycles-the number of times the earth has turned on its / Page 103 / axis since life began. No single feature of life's environment has impressed itself more strongly on the basic character of biological systems than this repetitive process, which has synchronised outer and inner time. Indeed, as I indicated in the previous chapter, our very sense of time is, I believe, a part-product of this profound imprinting.

Environmental cycles of day and month and year have become internaliscd in the workings of the human brain. The environmental clocks have become neural clocks. It is hardly surprising, then, that primitive man, in his quest to find order in the world around him, has reversed this process, externalising these cycles, basing his religions on the rhythms of the earth because they resonated so comfortingly with the rhythmns of his mind.

At the risk of overkill, let me repeat that the human experience was, (and is), dark (night) is always followed by light (day). Long periods of darkness (winter months) are always followed by long periods of light (summer months). The very chemical and electrical patterns of our brains reflect and reinforce this oscillatory character of nature. Hence, inevitably, death has become identified with sleep, to be followed (as our most basic experience 'proves'), by awakening.

I could cite thousands of examples from the traditions of many cultures, but a few familiar quotes show how profoundly this link between death and sleep influences us:"

The scribe counts numbers

 

LIGHT . . . DARK

 

L
I
G
H
T

9

8

+
=
17
1+7
=
8

5
L
I
G
H
T

12
9
7
8
20

+
=
56
5+6
=
11
1+1
=
2

1+2

2+0

3

2

9
7
8

+
=
24
2+4
=
6

3
9
7
8
2

+
=
29
2+9
=
11
1+1
=
2
TWO
2

5
L
I
G
H
T

12
9
7
8
20

+
=
56
5+6
=
11
1+1
=
2

3
9
7
8
2

+
=
29
2+9
=
11
1+1
=
2
TWO
2
 

D
A
R
K

4
1
18
11

+
=
34
3+4
=
7

1+8

1+1

9
2

4
1
9
2

+
=
16
1+6
=
7
SEVEN
7

 AZAZAZAZAZAZAZAZAZ

 

5
L
I
G
H
T

12
9
7
8
20

+
=
56

5+6
=
11

1+1
=
2

3
9
7
8
2

+
=

29
2+9
=

11
1+1
=

2
TWO
2

D
A
R
K

+

4
1

18

11

+
=
34

3+4
=
7

=
7

4

1
9
2

+
=

16

1+6
=

7

=

7
SEVEN

T

90

=

O

9+0
45

T

4+5

18

1+8
=

9

A

1+8
18

L

1+8

S

9
9

9
9

9
9
NINE
9

 

 

 

JOSEPH AND HIS BROTHERS

Thomas Mann 1933

Page 914

"At On, Amenhotep entered his palace in the temple district and slept there dreamlessly the first night, exhausted from the journey. The following day he began by sacrificing to Re Horakhte with bread and beer, wine, birds, and incense. After that he listened to the Vizier of the North, who spoke before him at length, and then, regardless of the headache that had brought on, devoted the rest of the day to the much-desired talks with the priests of the God. These conferences, which at the moment greatly occupied Amenhotep's mind, had been taken up with the subject of the bird Bennu, also / Page 915 / 9 x 1 x 5 = 45 4 + 5 = 9 / called Offspring of Fire, because it was said that he was motherless, and moreover his own father, since dying and beginning were the same for him. For he burned himself up in his nest made of myrrh and came forth from the ashes again as young Bennu. This happened, some authorities said, every five hundred years; happened in fact in the temple of the sun at On, whither the bird, a heron-like eagle, purple and gold, came for the purpose from Arabia or even India. Other authorities asserted that it brought with it an egg made of myrrh as big as it could carry, wherein it had put its deceased father, that is to say actually itself, and laid it down on the sun-alter. These two assertions might subsist side by side - after all, there sub-sists so much side by side, differing things may both be true and only different expressions of the same truth. But what Pharaoh first wanted to know, what he wanted to discuss, was how much time had passed out of the five hundred years which lay between the bird and the egg; how far they were on the one hand from the last appearance and on the other from the next one; in short, at what point of the phoenix-year they stood. The majority opinion of the priests was that it must be somewhere about the middle of the period. They reasoned that if it was still near its beginning, then some memory of the last appear-ance of Bennu must still exist and that was not the case. But suppose they were near the end of one period and the beginning of the next; then they must reckon on the impending or immediate return of the time-bird. But none of them counted on having the experience in his lifetime so the only remaining possibility was that they were about the middle of the period. Some of the shiny pates went so far as to suspect that they would always remain in the middle, the mystery of the Bennu bird being precisely this: that the distance between the last appearance of the Phoenix and his next one was always the same, always a middle point. But the mystery was not in itself the important thing to Pharaoh. The burning question to be discussed, which was the object of his visit, and which then he did discuss for a whole half-day with the shiny-pates, was the doctrine that the fire-bird's myrrh egg in which he had shut up the body of his father did not thereby become heavier. For he had made it anyhow as large and heavy as he could possibly carry, and if he was still able to carry it after he had put his father's body in it, then it must follow that the egg had not thereby increased in weight.

That was an exiting and enchanting fact of world-wide impor-tance. In young Pharaoh's eyes it was worthy of the most circum-stantial exposition. If one added to a body another body and it did not become heavier thereby, that must mean there were immaterial bodies - or differently and better put, incorporeal realities, immaterial as sunlight; or, again differently and still better put, there was the spir-itual; and this spiritual was etherally embodied in the Bennu-father, Page 916 9 x 1 x 6 = 54 5 + 4 = 9 / whom the myrrh egg received while altering its character thereby in the most exciting and significant way. For the egg was altogether a definitely female kind of thing; only the female among birds laid eggs and nothing could be more mother-female than the great egg out of which once the world came forth. But Bennu the sun-bird, motherless and his own father, made his own egg himself, an egg against the natural order, a masculine egg, a father-egg, and laid it as a manifestation of fatherhood, spirit, and light upon the alabaster table of the sun-divinity.

Pharaoh could not talk enough with the sun calendar men of the temple of Re about this event and its significance for the developing nature of Aton. He discussed deep into the night, he discussed to excess, he wallowed in golden immateriality and father spirit, and when the priests were worn out and their shiny pates nodded, he was still not tired and could not summon resolution to dismiss them - almost as though he were afraid to stay alone. But at last he did dismiss them, nodding and stumbling to their rest, and himself sought his bedchamber. His dressing and undressing slave was an elderly man assigned to him as a boy, who called him Meni although not otherwise informal or lacking in respect. He had been awaiting his master for hours by the light of the hanging lamp and now quickly made him ready for the night. Then he flung himself on his face and withdrew to sleep on the threshold. Pharaoh for his part nestled into the cushions of his exquisitely ornate bed, which stood on a dais in the middle of the room, its headboard decorated with the finest ivory-work displaying figures of jackals, goats, and Bes. He fell almost at once into an exhausted sleep. But only for a short time. After a few hours of profound oblivion he began to dream: such com-plicated, impressive, absurd, and vivid dreaming as he had not done since he was a child with tonsillitis."

 

KEEPER OF GENESIS

Robert Bauval Graham Hancock 1996  

Sages and 'Followers'

Page 215

Heliopolitan origins

The earliest-surviving references to the 'Followers of Horus' occur in the Pyramid Texts. It is therefore unlikely to be an accident that the notion in the Edfu Texts of the Great Primeval Mound emerging from the waters of a universal deluge coincides exactly with imagery that has also been preserved in the Pyramid Texts in which, as E. A. E. Reymond summarizes: 'The Earth in its earliest shape was pictured as a mound which emerged from the primeval water. This mound itself was then considered as a divine being, and as the original terrestrial configuration on which the creator, Atum, dwelt.' 28

As is well known, the compilation of the Pyramid Texts was undertaken by the priests of Heliopolis.29 It may therefore be of relevance that ancient Egyptian traditions attribute the founding of Heliopolis to the 'Followers of Horus' - in a period long before the beginning of Dynastic times - and that there is an Egyptian papyrus, now in the Berlin Museum, which clearly suggests that Heliopolis in some way 'existed before the earth was created'.30 Once again, this interlinks closely with a central proposition of the Edfu Texts, namely that the 'new world' created by the Sages after the Flood was conceived of and designed by its makers as 'the resurrection of the former world of the gods.' 31

There are other links too. For example what Reymond calls 'the manifestation of the resurrection of the first holy world' took the form in the Edfu Texts of an upright column or rod, 'the Perch' on which a great bird, the Divine Falcon, rested32 In Heliopolis there stood a pillar (indeed Innu, the Egyptian name for Heliopolis, actually means 'pillar,33) on which it was believed that another 'Divine' bird - the Bennu, or phoenix - periodically rested.34 And interestingly the hieroglyph for Heliopolis - a column surmounted by a cross above (or beside) a circle divided into eight parts 35 - is virtually identical to a hieroglyph depicting the Edfu 'Perch' that is reproduced by Flinders Petrie in his Royal Tombs of the Earliest Dynasties 36

For all these reasons, and many others, Reymond concludes that 'the Edfu documentary sources offer. . . one argument more in favour of the theory that the ritual of the Egyptian temple was Heliopolitan in origin. . . We are of the opinion that the Edfu records preserve the memory of a Predynastic religious centre which once / Page 216 / existed near to Memphis, which the Egyptians looked on as the homeland of the Egyptian temple.' 37

What better candidate is there for that 'Predynastic religious centre near to Memphis' - that 'homeland' of the Egyptian temple - than the sacred city of Heliopolis and its associated Pyramids and other structures on the Giza plateau? Moreover, as the reader will recall, the Giza / Heliopolis complex lies to the north of ancient Memphis. In this light a well-known text on the inner face of the enclosure wall of the temple at Edfu takes on a special meaning, for it tells us that the temple was built 'at the dictates of the Ancestors' according to what was written in a certain 'book' which had 'descended from the sky to the north of Memphis'. 38

There is of course a sense in which the cosmic monuments of Giza could themselves be said to be a kind of 'book' written in stone and 'descended from the sky' - for, as we now know, the three great Pyramids are the terrestrial counterparts of the three stars of Orion's belt and the Sphinx draws down to earth the regal image of Leo, the celestial lion.

Cycle of the phoenix

The Primeval Mound, identified with the Great Pyramid and with the natural mound of rock that is incorporated into the foundations of that monument, is envisaged in the Pyramid Texts as a place at once of birth and death, and also as a place of rebirth 39 These ideas fit well with the ancient Egyptian rituals for 'awakening Osiris' and attaining astral immortality - and with the quest of the Horus-King - that we have described in earlier chapters. They also accord with the sense that the texts convey of a cyclical rhythm at work in the universe as the vast 'Mill' of the zodiac grinds out the destiny of world ages.

In Heliopolitan theology, all these processes were grouped together, summarized and expressed in a single image - the Bennu bird, the legendary Phoenix which at certain widely separated intervals 'fashioned a nest of aromatic boughs and spices, set it on fire and was consumed in the flames. From the pyre miraculously sprang a new phoenix, which, after embalming its father's ashes in an egg of myrrh, flew with the ashes to Heliopolis where it deposited them in / Page 217 / the altar of the Egyptian sun-god, Re. A variant of the story made the dying phoenix fly to Heliopolis and immolate itself in the altar fire, from which the young phoenix then rose... The Egyptians associated the phoenix with immortality.' 40

Sources vary as to the period of the Bennu's return, but in his authoritative study on the subject R. T. Rundle Oark mentions the figure of 12,954 years:! Let us note that this figure accords very closely with a half-cycle of precession (where the full cycle, as we have seen, is 25,920 years). As such, 'the return of the phoenix' could be expressed in astronomical terms either as a slow 'sweep' of the vernal point through six houses of the zodiac - for example from the beginning of Leo to the beginning of Aquarius - or, at the meridian, as the number of years required for a star to move between its minimum and maximum altitudes above the horizon.

When considering such co-ordinates in the sky, we are immedi-ately reminded of the Giza necropolis - of how the gaze of the Great Sphinx targets the vernal point on the eastern horizon, and of how the star-shafts of the Great Pyramid lock in to the meridian with machine-age accuracy. Moreover it can hardly be an accident that the capstone or pyramidion placed on top of all pyramids was known in the ancient Egyptian language as the Benben and was considered to be a symbol of the Bennu bird (and thus also of rebirth and immortal-ity).42 These capstones were replicas of the original Benben stone - perhaps a conical, 'orientated' meteorite 43 - which was said to have 'fallen from heaven' and which was kept in Heliopolis, perched atop a pillar in a Temple called the 'Mansion of the Phoenix'.44

Is it not apparent, therefore, that we are confronted here by a tightly knit complex of interwoven ideas, all additionally complicated by masses of Egyptian dualism, in which stone stands for bird, and bird for stone,45 and both together speak of rebirth and of the 'eternal return'?

The capstone is of course missing from the summit of the Great Pyramid at Giza. And the Benben of Heliopolis was already long lost to history by the time of the Greeks. . . 46

Will these treasures, too, sooner or later 'return'?

 

The Scribe writ these words,

ABBA

1 2 2 1

-Father, Ben, azin son,

and Benjamin, azin

Joseph and The Coat Of Many Colours

 

 

THE RA EXPEDITIONS

Thor Heyardal 1970

One Riddle, Two Answers and No Solution

Page 14 

If the ancient civilizations of America had developed locally in Mexico or Peru, the archaeologists should be able to trace the sites where gradual development had taken place. But wherever a centre of civilization was found in Mexico or Peru, excavations proved that it had arrived in fully mature form, developing local variants later on. There was no clear beginning to be found anywhere. So the answer should be obvious: importation. If civilization began suddenly without local evolution, it must have been imported. Infiltration from overseas. Obviously. The only trouble was that at the time when the great civilizations were beginning to flourish in the New World, some centuries before Christ, if present theories hold good, a couple of thousand years had passed since corresponding culture had ceased to exist in Egypt. So the answer was not obvious at all. We were stuck. But why make a comparison only with Egypt? Why not with Phoenicia, for instance, where the chronology holds good? Why not with the island people of the Mediterranean?

Why build a papyrus boat? My thoughts floated away again. via America, right out into the Pacific. There I was on my home ground. It was there that I had devoted all my time to research and field work. I had been visiting Egypt simply as a tourist when I first saw the wall-paintings of reed boats in the Valley of Kings four years earlier. I had recognized the type of boat at once. It was of the same general type as the pyramid-builders in North Peru had painted on their ceramic pots when their civilization flourished in South America, long before Polynesia was inhabited. The largest reed boats in Peru were depicted as two-deckers. Quantities of water jars and other cargo were painted in on the lower deck. as well as rows of little people, and on the upper deck usually stood the earthly representative of the sun-god, the priest-king, larger than all his companions, surrounded by bird-headed men who were often hauling on ropes to help the reed boat through the water. The tomb paintings in Egypt also portrayed the sun-god's earthly representative. the priest-king known as the pharaoh, like an imposing giant on his reed boat, surrounded by miniature people, while / Page 15 /the same mythical men with bird heads towed the reed boat through the water.

Reed boats and bird-headed men seemed to go together, for some inexplicable reason. For we had found them far out in the Pacific Ocean too, on Easter Island, where the sun-god's mask, the reed boats with sails, and the men with bird heads formed an inseparable trio among the wall-paintings and reliefs in the ancient ceremonial village of Orongo, with its solar observatory. Easter Island, Peru, Egypt. These strange parallels could hardly have been found farther apart. Apparently they could hardly furnish better proof that men must have arrived independently at the same things in widely separated places. Apparently. But what was even more strange was that the aboriginal people of Easter Island called the sun ra. Ra was the name for the sun on all the hundreds of Polynesian islands, so it could be no mere accident. Ra was also the name for the sun in ancient Egypt. No word was more important to the ancient Egyptian religion than Ra, the sun, the sun-god, ancestor of the pharaohs. The one who sailed reed boats, with an entourage of bird- headed men. Giant monolithic statues as high as houses had been erected in honour of the sun-god's earthly priest-kings on Easter Island, in Peru and in ancient Egypt. And in all three places, solid rock had been sliced up like cheese into blocks as big as railway trucks and fitted together in stepped pyramids designed on an astronomical basis according to the movements of the sun. All in honour of the common ancestor, the sun, Ra. Was there some connection, or was it just coincidence?..."

 

 FINGERPRINTS OF THE GODS

Graham Hancock 1995    

Page 382

"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"

 

" 3226 years "

3 x 2 x 2 x 6 = 72    

 

KEEPER OF GENESIS

Robert Bauval Graham Hancock 1996

Page 248

"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  

 

 FINGERPRINTS OF THE GODS

Graham Hancock 1995  

 

Graham Hancock 1995

Page 71 "...Osiris, The ancient Egyptian high god of death and resurrection..."

"…He was plotted against by seventy-two members of his court, led by his brother- in -law Set..."

"… Set, out hunting in the marshes, discovered the coffer, opened it and in a mad fury cut the royal corpse into fourteen pieces,..."

seventy-two x fourteen

72 x 14

1008

Ra and the Eight

 The Aliz Zed again makes emphasis

 

FINGERPRINTS OF THE GODS

Graham Hancock 1995

Page number 272 omitted.

The Osiris Numbers

Archaeo-astronomer Jane B. Sellers, who studied Egyptology at the University of Chicago's Oriental Institute, spends her winters in Portland, Maine, and summers at Ripley Neck, a nineteenth-century enclave 'downeast' on Maine's rocky coast. 'There,' she says, 'the night skies can be as clear as the desert, and no one minds if you read the Pyramid Texts out loud to the seagulls. . .'1

One of the few serious scholars to have tested the theory advanced by Santillana and von Dechend in Hamlet's Mill, Sellers has been hailed for having drawn attention to the need to use astronomy, and more particularly precession, for the proper study of ancient Egypt and its religion.2 In her words: 'Archaeologists by and large lack an understanding of precession, and this affects their conclusions concerning ancient myths, ancient gods and ancient temple alignments. . . For astronomers precession is a well-established fact; those working in the field of ancient man have a responsibility to attain an understanding of it,3

It is Sellers's contention, eloquently expressed in her recent book, The Death of Gods in Ancient Egypt, that the Osiris myth may have been deliberately encoded with a group of key numbers that are 'excess baggage' as far as the narrative is concerned but that offer an eternal calculus by which surprisingly exact values can be derived for the following:

1 The time required for the earth's slow precessional wobble to / Page 273 / cause the position of sunrise on the vernal equinox to complete a shift of one degree along the ecliptic (in relation to the stellar background);

2 The time required for the sun to pass through one full zodiacal segment of thirty degrees;

3 The time required for the sun to pass through two full zodiacal segments (totalling sixty degrees);

4 The time required to bring about the 'Great Return'4, i. e, for the sun to shift three hundred and sixty degrees along the ecliptic, thus fulfilling one complete precessional cycle or 'Great Year'.

Computing the Great Return

The precessional numbers highlighted by Sellers in the Osiris myth are 360, 72, 30 and 12. Most of them are found in a section of the myth which provides us with biographical details of the various characters. These have been conveniently summarized by E. A. Wallis Budge, formerly keeper of Egyptian Antiquities at the British Museum:

The goddess Nut, wife of the sun god Ra, was beloved by the god Geb. When Ra discovered the intrigue he cursed his wife and declared that she should not be delivered of a child in any month of any year. Then the god Thoth, who also loved Nut, played at tables with the moon and won from her five whole days. These he joined to the 360 days of which the year then consisted [emphasis added]. On the first of these five days Osiris was brought forth; and at the moment of his birth a voice was heard to proclaim that the lord of creation was born.5

Elsewhere the myth informs us that the 360-day year consists Of '12 months of 30 days each'.6 And in general, as Sellers observes, 'phrases are used which prompt simple mental calculations and an attention to numbers'.7

Thus far we have been provided with three of Sellers's precessional numbers: 360, 12 and 30. The fourth number, which occurs later in the text, is by far the most important. As we saw in Chapter Nine, the evil deity known as Set led a group of conspirators in a plot to kill Osiris. The number of these conspirators was 72.

Page 274 / With this last number in hand, suggests Sellers, we are now in a position to boot-up and set running an ancient computer programme:

12 = the number of constellations in the zodiac;

30 = the number of degrees allocated along the ecliptic to each zodiacal constellation;

72 = the number of years required for the equinoctial sun to complete a precessional shift of one degree along the ecliptic;

360 = the total number of degrees in the ecliptic;

72 x 30 = 2160 (the number of years required for the sun to complete a passage of 30 degrees along the ecliptic, i. e., to pass entirely through anyone of the 12 zodiacal constellations);

2160 x 12 (or 360 x 72) = 25,920 (the number of years in one complete precessional cycle or 'Great Year', and thus the total number of years required to bring about the 'Great Return').

Other figures and combinations of figures also emerge, for example:

36, the number of years required for the equinoctial sun to complete a precessional shift of half a degree along the ecliptic;

4320, the number of years required for the equinoctial sun to complete a precessional shift of 60 degrees (i. e., two zodiacal constellations).

These, Sellers believes, constitute the basic ingredients of a precessional code which appears again and again, with eerie persistence, in ancient myths and sacred architecture. In common with much esoteric numerology, it is a code in which it is permissible to shift decimal points to left or right at will and to make use of almost any conceivable combinations, permutations, multiplications, divisions and fractions of the essential numbers (all of which relate precisely to the rate of precession of the equinoxes).

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 / Page 275 / 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.

Better than Hipparchus

If Sellers is correct in her hypothesis that the calculus needed to produce these numbers was deliberately encoded into the Osiris myth to convey precessional information to initiates, we are confronted by an intriguing anomaly. If they are indeed about precession, the numbers are out of place in time. The science they contain is too advanced for them to have been calculated by any known civilization of antiquity.

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 even then8). 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), and in 78.26 years (at 46 arc seconds per annum). The true figure, as calculated by twentieth century science, is 71.6 years.9 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.

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.10 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.11 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.

Is Sellers right?

 The scribe again counts letters

RIGHT - LEFT

5 + 4

9

The twa brothers then Re - cap

 

KEEPER OF GENESIS

Robert Bauval Graham Hancock 1996

Page 248 /

"...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."

 

 

JOSEPH AND HIS BROTHERS

Thomas Mann, Joseph and His Brothers.

The Two Fine Gentlemen. Page 890. 8 x 9 iz 72.

"In all there were two and seventy conspirators privy to the plot. It was a proper and a pregnant number, for there had been just seventy-two when red Set lured Usir into the chest. And these seventy-two in their turn had had good cosmic ground to be no more and no less than that number. For it is just that number of groups of five weeks which make up the three hundred and sixty days of the year, not counting the odd days, and there are just seventy-two days in the dry fifth of the year, when the gauge shows that the Nourisher has reached his lowest ebb, and the god sinks into his grave. So where there is conspiracy anywhere in the world it is requisite and customary for the number of conspirators to be seventy-two. And if the plot fail, the failure shows that if this number had not been adhered to it would have failed even worse."

On this page 890, two and seventy occurs once. Seventy-two occurs four times. Five times seventy-two makes three hundred and sixty as in "three hundred and sixty days of the year not counting the odd days,"

 

Page 891. 8 x 9 x 1 = 72.

Second and third line down.

"Possibly at the last minute one of the seventy-two."

 

FINGERPRINTS OF THE GODS

Graham Hancock. 1995

Page 274. "Seventy-two = the number of years required for the equinoctial sun to complete a precessional shift of one degree along the ecliptic."

 

  During this stillness of a moving point the Zed Aliz Zed yon scribe and those come hither go thither, but mostly go thither shadows, accompanied wah Brother Graham on talkabout.

 

FINGERPRINTS OF THE GODS

Graham Hancock. 1995

Page 310 Chapter 35.

Tombs and Tombs Only?

 "Khufu, Khafre, Menkaure . . . Cheops, Chephren, Mycernius. Whether they were referred to by their Egyptian or Greek names, the fact remained that these three pharaohs of the Fourth Dynasty ( 2575 - 2467 BC) were universally acclaimed as the builders of the Giza pyramids."

Fourth Dynasty ( 2575 - 2467 BC) . . . 2575 take away 2467 = 180.

 

At this juncture of a solid tincture of a juxtaposition. The Zed Aliz Zed had yon scribe write the blessed names

AKHENATEN - NEFERTITI - TUTANKHAMUN

 

Another thing, said the scribe, with reference to that last missal, ask yourself, in heavens name whatever can be the meaning of that? In all fairness, I ask you. As if in reply, Alizzed taking firm hold of the wand that never was. accounted for the six names.

That rascal scribe, satisfied with an answer of sorts did a sum of the parts, and by addition did multiply.

 

Khufu 5, Khafre 6, Menkaure 8 . . . Cheops 6, Chephren 8, Mycernius 9.

5 + 6 + 8 = 19 . . . . . . . . . 6 + 8 + 9 = 23 . . . . . . . 19 + 23 = 42 . . . divided by the six names = 7

5 x 6 x 8 = 24 . . . . . . . . . 6 x 8 x 9 = 432 . . . . . . . 24 + 432 = 456

 After the re-inclusion of the brothers offerings, sent on a wing and a prayer via marathon man, Zed Aliz Zed said. Here thy iz wah scribe, other, someat n' nowts for thee, ta include.

 

 

IN SEARCH OF THE MIRACULOUS

Fragments of an Unknown Teaching

P.D.Oupensky 1947

Page 96

9 x 6 = 54

" There exist not one, but three universal languages. The first of them can be spoken and written while remaining within the limits of ones' own language. The only difference is that when people speak in their ordinary language they do not understand one another but in this other language they do understand. In the second language, written language is the same for all peoples, like say figures or mathematical formulae; but people still speak their own language yet each of them understands the other even though the other speaks in an unknown language. The third language is the same for all both the written and the spoken. The difference of language disappears altogether on this level."

Thus spake the prophet Gurdjieff.

 

Page 283

"In western systems of occultism there is a method known by the name of 'theosophical addition', that is, the definition of numbers consisting of two or more digits by the sum of those digits. To people who do not understand the symbolism of numbers this method of synthesizing numbers seems to be absolutely arbitrary and to lead nowhere. But for a man who understands the unity of everything existing and who has the key to this unity the method of theosophical addition has a profound meaning, for it resolves all diversity into the fundamental laws which govern it and which are expressed in the numbers 1 to 10. As was mentioned earlier in symbology, as represented , numbers are connected with definate geometrical figures and are mutually complimentary one to another. In the Cabala a symbology of letters is also used and in combination with the symbology of letters a symbology of words.A combination of the four methods of symbolism by numbers, geometrical figures, letters and words, give a complicated but more perfect method."

Thus spake the prophet Gurdjieff

 

NUMEROLOGY

Geddes and Grosset 1999.

Introduction.

Page 5 "Nunerology is the name given to an ancient method of study-ing numbers that has been in use for thousands of years."

"…The most popular form of numerology in use today is based on the work of Py-thagoras, the famous Greek mathematician and philosopher who lived during the sixth century bc."

"…It was Pythagoras belief that numbers were the first of all things in nature. It was his belief that numbers were the basis of everything, in the natural, spiritual and scientific world. He believed that everything could be reduced to mathematical terms and that everything had a numerical value. Through studying the world in numerical form, he sought to achieve greater understanding of the world he lived in. Pythagoras, who believed that numbers created order and beauty, founded a school for students to follow his philosophy, and this was known as the Italic or Pythagorean School."

Page 6 "…Pythagoras formulated the concept called the Music of the Spheres', based on the idea that all the planets in the universe formed a harmonious whole consisting of a mu-sical chorus. He discovered that there was a relationship between sound and numbers, and developed this discov-ery to form his metaphysical concept. He suggested that every planet was a certain distance from a central point in the universe and that if an invisible string connected each planet to the central point, when plucked the string would emit a certain tone or vibration. Each sound or vibration could be associated with a particular number. He also be-lieved that the sound or vibration of the universe dictated by the planets would have a strong influ-ence on the character of an individual born at that particu-lar time.

Numerologists believe that the numbers one to nine have specific characteristics , and these characteristics are the basis for the methods of analysis described in this book. The numbers one to nine are the only numbers that are / Page 7 / believed to be significant to numerology. All numbers greater than nine can be reduced to a single digit by the process of fadic addition, for example:

12 is reduced to 3 by adding 1 and 2;

49 is reduced to 4 by adding 4 and 9 which equals 13 and subsequently adding 1 and 3 to make 4."

 

 

A DICTIONARY OF CHINESE SYMBOLS

Hidden Symbols In Chinese Life And Thought

Wolfram Eberhard 1983

Page 207

NINE

 The square of - three is a very potent male number, which plays an important part in the Yi-jing (the 'Book of Changes'). Thus, regarding the first hexagram: 'When only nines appear, this means: a troop of head-less - dragons appear. . . the whole sign qian (= the creative) is set in motion and turns into the sign kun (= the receptive)' (tr. Richard Wilhelm).

The ancient 'Book of Rites' (Li- ji) enumerates nine rites: 'Initiation ceremony of a male child, marriage, audience, embassies, burial, sacrifice, hospitality, ceremonial drinking, military traditions. In addition, we are told that these nine symbolise the five permutations of matter (- elements).

Expounding the principles of things, the earliest Chinese encyclo-paedia, the 'Spring and Autumn of Lii Bu-wei', says: '- Heaven has nine fields, - earth has nine regions, the country has nine - mountains, the mountains have nine passes, in the sea there are nine islands.' The mythical - Emperor Yu is said to have subdued the nine big rivers in the form of the nine-headed - dragon: he travelled over the nine provinces and measured them, i.e. he divided the earth into nine - square fields each of which he then further subdivided into nine smaller fields.

On the lines of the nine provinces, there arose in Han times the concept of the 'Nine Wells' (jiu quan) as a term denoting the realm of the dead (- hell). On the 9th day of the 9th month the feast of the 'double yang' was observed: men went up into the mountains and drank wine from - chrysanthemum flowers. Old Peking, which was built in keeping with astrological advice, has a holy of holies in the centre, and eight access avenues - i.e. nine parts.

Nine sheep (or goats) under the sign of the triple yang

This completed reference contains the words 'nine' x 17 . . . 'nines x 1' . . . '9' x 2 . . . 'eight' x 1. . . 'five' x 1 and three x 1

 

ZAZAZAZAZAZAZAZAZA

LOVE

Do your own sums writ the scribe

Add to Reduce, Reduce to Deduce.

Numbers and words said Zed Aliz,

Magical correspondences.

What do you think

?

 

 

 

 

 

 

settled.

It had stopped snowing, the sky began to clear. The blue-grey cloud-masses parted to admit glimpses of the sun, whose rays gave a bluish cast to the scene. Then it grew altogether fair; a bright

-

Page 271 hard frost and settled winter splendour reigned in the middle of November. The arch of the loggia framed a glorious panorama of snow-powdered forest, softly filled passes and ravines, white, sun- lit valleys, and radiant blue heavens above all. In the evening, when the almost full moon appeared, the world lay in enchanted splen- dour, marvellous. Crystal and diamond it glittered far and wide, the forest stood up very black and white, the quarter of the heavens where the moon was not showed deeply dark, embroidered with stars. On the flashing surface of the snow, shadows, so strong, so sharp and clearly outlined that they seemed almost more real than the objects themselves, fell from houses, trees, and telegraph-poles. An hour or so after sunset there would be some founeen degrees of frost. The world seemed spellbound in icy purity, its earthly blemishes veiled; it lay fixed in a deathlike, enchanted trance.

Hans Castorp stopped until far into the night in his balcony above the ensorcelled winter scene - much longer than Joachim, who retired at ten or a little later. His excellent chair, with the sectional mattress and the neck-roll, he pulled close to the snow- cushioned balustrade; at his hand was the white table with the lighted reading-lamp, a stack of books, and a glass of creamy milk, the "evening milk" which was brought to each of the guests' rooms at nine o'clock. Hans Castorp put a dash of cognac in his, to make it more palatable. Already he "had availed himself of all his means of protection against the cold, the entire outfit: lay en- sconced well up to his chest in the buttoned-up sleeping-sack he had acquired in one of the well-furnished shops in the Platz, with the two camel's-hair rugs folded over it in accordance with the ritual. He wore his winter suit, with a shon fur jacket atop, a woollen cap, felt boots, and heavily lined gloves, which, however, could not prevent the stiffening of his fingers.

What held him so late - often until midnight and beyond, long

after the " bad " Russian pair had left their loge - was partly the magic of the winter night, into which, until eleven, were woven the mounting strains of music frQm near and far. But even more it was inertia and excitement, both of these at once, and in combina- tion: bodily inenia, the physical fatigue which hated any idea of moving; and mental excitement, the busy preoccupation of his thoughts with certain new and fascinating studies upon which the young man had embarked, and which left his brain no rest. The weather affected him, his organism was stimulated by the cold; he ate enormously, attacking the mighty Berghof meals, where the roast goose followed upon the roast beef, with the usual Berghof appetite, which was always even larger in winter than

Page 271

RESEARCH 273

the lower rest-hall, Frau Redisch, the wife of a Polish industria! magnate, and Frau Hessenfeld, a widow from Berlin, both of these new arrivals since October, claimed the book at the same time, an~ a regrettable incident arose after dinner, yes, more than regrettable, for there was a violent scene, overheard by Hans Castorp, in his loggia above. It ended in spasms of hysteria on the part of one of the women - it might have been Frau Redisch, but equally "Jell it might have been Frau Hessenfeld - and she was borne away be- side herself to her own room. The youth of the place had got hold of the treatise before those of r~er years; studying it ill part in groups, after supper, in their various rooms. Hans Castorp himself saw the youth with the finger-nail hand it to Franzchen Oberdank in the dining-room - she was a new arrival and a light case, a flaxen- hrored young thing whose mother had just brought her to the sanatorium.

There may have been exceptions; there may have been those who employed the hours of the rest-cure ~'ith some serious in- tellectual occupation, some conceivably profitable study, either by way of keeping in touch with life in the lowlands, or in order to give weight and depth to the passing hour, that it might not be pure time and nothing else besides. Perhaps here and there was one - not, of course, to mention Herr Settembrini, with his zeal for eliminating human suffering, or Joachim with his Russian primer - yes, there might be one, or two, thus occupied; if not among the guests in the dining-room, which seemed not very likely, then among the bedridden and moribund. Hans Castorp inclined to be- lieve it. He himself, after imbibing all that Ocem Steamships had to offer him, had ordered certain books from home, some of them bearing on his profession, and they had arrived with his winter clothing: scientific engineering, technique of ship-building, and the like. But these volumes lay now neglected in favour of other text- books belonging to quite a different field, an interest in which had seized upon the young man: anatomy, physiology, biology, works in German, French and English, sent up to the Berghof by the book-dealer in the village, obviously because Hans Castorp had ordered them, as was indeed the case. He had done so of his own motion, without telling anyone, on a solitary walk he took down to the Platz while Joachim was occupied with the weekly weigh- ing or injection. His cousin was surprised when he saw the books in Hans Castorp's hands. They were expensive, as scientific works always are: the prices were marked on the wrappel"S and inside the front covers. Joachim asked why, if his cousin wanted to read such books, he had not borrowed them of the Hofrat, who surely

Z74 THE MAGIC MOUNTAIN

posessed a well-chosen stock. The young man answered that it was <Juite a different thing to read when the book was one's own; for his part, he loved to mark them and underline passages in pencil. Joachim could hear, hoU1"S on end, the noise made by the paper- knife going through the uncut leaves.

The volumes were heavy, unh.-andy. Hans Castorp propped them against his chest or stomach as he lay; they were heavy, but he did not mind. Lying there, his mouth half open, he let his eye glide down the learned page, upon which fell me light from his red- shaded lamp, though he might have read, if need were, by the bril- liance of the moonlight alone. He read, following the lines down the page with his head, until at the bottom his chin lay sunk upon his breast - and in this position the reader would pause perhaps for reflection, dozing a little or musing in half-slumber, before lifting his eyes to the next page. He probed profoundly. While the moon took itS appointed way above the crystalline splendours of the mountain valley, h~ read of organized matter, of the proper- ties of protoplasm, that sensitive substance maintaining Itself in extraordinary fluctUation between building up and breaking down; of form develo(>ing out of rudimentary, but always present, (>ri- mordia; read wIth compelling interest of life, and itS sacred, Im- pure mysteries.

What was life? No one knew. It was undoubtedly aware of it- self, so soon as it was life; but it did not know what it was. Con- sciousness, as exhibited by susceptibility to stimulus, was undoubt- edly, to a certain degree, present in the lowest, most undeveloped ~ges of life; it was im~ible. to fix t!te first appea~n~e.of con- SCIOUS processes at any poInt In the history of the mdiVldual or the race; im~ible to make consciousness contingent upon, say, the presence of a nervous system. The lowest animal forms had no nervous systems, still less a cerebrum; yet no one would venture to deny them the capacity for responding to stimuli. One could sus- pend life; not merely particular sense-organs, not only nervous reactions, but life itself. One could temporarily suspend the irrita- bility to sensation of every form of living matter in the plant as well as in the animal kingdom; one could narcotize ova and sperma- tozoa with chloroform, chloral hydrate, or morp!une. Conscious- ness, then, was simply a function of matter organized into life; a function that in higher manifestations tUrned upon its avatar and became an effort to explore and explain the pnenomenon it dis- played - a hopeful-hopeless project of life to achieve self-knowl- edge, natUre in recoil- and vainly, in the event, since she cannot be resolved in knowledge, nor life, when all is said, listen to itself.

RESEARCH Z 7 5

What was life? No one knew. No one knew the actual point whence it sprang, where it kindled itself. Nothing in the domain of life seemed uncausated, or insufficiently causated, from that point on; but life itself seemed without antecedent. If there was anything that might be said about it, it was this: it must be so highly developed, structurally, that nothing even distantly related to It was present in the inorganic world. Between the protean amreba and the vertebrate the difference was slight, unessential, as com- ~ed to that between the simplest living organism and that nature which did not even deserve to be called dead, because it was in- organic. For death was only the-logical negation of life; but be- tween life and inanimate nature yawned a gulf which research strove in vain to bridge. They tried to close it with hypotheses, which it swallowed down without becoming any the less deep or broad. Seeking for a connecting link, they had condescended to the preposterous assumption of structureless living matter, unorgan- IZed organisms, which darted together of themselves in the albu- men solution, like crystals in the mother-liquor; yet organic dif- ferentiation still remained at once condition and expression of all life. One could point to no form of life that did not owe its exist- ence to procreation by parents. They had fished the primeval slime out of toe depth of the sea, and great had been the jubilation - but the end of it all had been shame and confusion. For it turned out that they had mistaken a precipitate of sulphate of lime for proto- plasm. But then, to avoid giving pause before a miracle - for life that built itself up out of, and fell in decay into, the same sort of matter as inorganic nature; would have been, happening of itself, miraculous - they were driven to believe in a spontaneous genera- tion - that is, in the emergence of the organic from the inorganic - which was just as much of a miracle. Thus they went on, devis- ing intermediate stages and transitions, assuming the existence of organisms which stood lower down than any yet known, but them- selves had as forerunners still more primitive efforts of nature to achieve life: primitive forms of wrnch no one would ever catch sight, for they were all of less than microscopic size, and previous to whose hypothetic existence the synthesis of protein compounds must already have taken place.

What then '!Vas life? It was warmth, the warmth generated by a form-preserving instabilit)T, a fever of mal..~r, wrnch accom- panied the process of ceaseless decay and repair of albumen mole- cules that were too impossibly complicated, too impossibly ingen- ious in structure. It was the existence of the actually impossible-to- exist, of a half-sweet, half-painful balancing, or scarcely balancing.

1. 76 THE MAGIC MOUNTAIN

in this restricted and feverish process of decay and renewal, upon the point of existence. It was not matter and it was not spirit, but somet1ting between the tWo, a phenomenon conveyed by mat- ter, like the rainbow on the waterfall, and like the flame. Yet why not material- it was sentient to the point of desire and disgust, the shamelessness of matter become sensible of itself. the inconti- nent form of being. It was a secret and ardent stirring in the frozen chastity of the universal; it was a stolen and voluptuous impurity of sucking and secreting; an exhalation of carbonic acid gas and ma- terial impurities of mysterious origin and composition. It was a pul- lulation, an unfolding, a form-building (made possible by the over- balancing of its instability, yet controlled by the laws of growth inherent within it), of something brewed out of water, albumen, salt and fats, which was called flesh, and which became form, beauty, a lofty image, and yet all the time the essence of sensuality and desire. For this form and beauty were not spirit-borne; nor, like the form and beauty of sculpture, conveyed by a neutral and spirit-consumed substance, which could in all purity make beauty perceptib1e to the senses. Rather was it conveyed and shaped by the somehow awakened voluptuousness of matter, of the organic. dying-living substance itself, the reeking flesh.

-Ashe lay there above the glittering valley, lapped in the bodily warmth

/ reserved to him by fur and wool, in the frosty night illumine by the brilliance from a lifeless star, the image of life displayed itself to young Hans Castorp. It hovered before him, somewhere in space, remote from his grasp, yet near his sense; this body, this opaquely whitish form, giving out exhalations, moist, clammy; the skin with all its blemishes and native impurities, with its spots, pimples, discolorations, irregularities; its horny, scalelike regions, covered over by soft streams and whorls of rudimentary lanugo. It leaned there, set off against the cold lifelessness of the inanimate world, in its own vaporous sphere, relaxed, the head crowned with something cool, horny, and pigmented, which was an outgrowth of its skin; the hands clasped at the back of the neck. It looked down at him beneath drooping lids, out of eyes made to appear slanting by a racial variation in the lid-formation. Its lips were half open, even a little curled. It rested its weight on one leg, the hip-bone stood out sharply under the flesh, while the other, relaxed, nestled its slightly bent knee against the inside of the sup- poning leg, and poised the foot only upon the toes. It leaned thus, turning to smile, the gleaming elbows akimbo, in the paired sym- metty of its limbs and trunk. The acrid. steaming shadows of the arm-pits corresponded in a mystic triangle to the pubic dark- / Page277 /  ness, just as the eyes did to the red, epithelial mouth-opening, and the red blossoms of the breast to the navel lying perpendicularly below. Under the impulsion of a central organ and of the motor nerves originating in the spinal marrow, ch~t and abdomen func- tioned, the peritoneal cavity expanded and contracted, the breath, ~'armed and moistened by the mucous membrane of the respira- tory canal, saturated with secretions, streamed out between the lips, after it had joined its oxygen to the hremoglobin of the blood in the air-cells of the lungs. For Hans Castorp understood that this living body, in the mysterious symmetlY of its blood-nourished structure, penetrated throughout by nerves, veil1S, arteries, and capillaries; with its inner framework of bones - marrow-filled tubular bones, blade-bones, vertebrre - which with the addition of lime had developed out of the original gelatinous tissue and grown strong enough to support the body weight; with the cap- sules and well-oiled cavities, ligaments and cartilages of its joints, Its more than tWo hundred muscles, its central organs that served for nutrition and respiration, for registering and transmitting stimuli, its protective membranes, serous cavities, its glands rich in secre- tions; with the system of vessels and fissures of its highly compli- cated interior surface, communicating through the body-openings with the outer world - he understood that this ego was a livmg unit of a very high order, remote indeed from those very simple forms of life which breathed, took in nourishment, even thought, with the entire surface of their bodies. He knew it was built up out of myriads of such small organisms, which had had their origin in a single one; which had multiplied by recurrent division, adapted themselves to the most varied uses, and functions, separated, dif- ferentiated themselves, thro\vn out forms which were the condition and result of their growth.

This body, then, which hovered before him, this individual and living I, was a monstrous multiplicity of breathing and self-

nourishing individuals, which, through organic conformation and "'"

adaptation to special ends, had parted to such an extent with their ~

essential individuality, their freedom and living immediacy, had ~ so much become anatomic elements that the functions of some had ~;""

become limited to sensibility to\vard light, sound, contact, ~'armth; others only understood how to change their shape or produce di- gestive secretions through contraction; others, ag.ain, were de- veloped and functional to no other end than protection, support, the conveyance of the body juices, or reproduction. There were modifications of this organic plurality united to form the higher ego: cases where the multitude of subordinate entities were only

. --- ._" .-,,"R &A&a

gIoaped in .10.- and doubtful way to form a higher living uait. The student buried himself in the phenomenon of cell colonies; he read about half -organisms, a1gz, whose single cells, enveloped.. a mantle of gelatine, often lay a~ from one another, yet were multiple-cell formations, whIch, if they had been asked, would not have known whether to be rated as a settlement of single-celled

individuals, or as an individual single unit, and, in bearing wimes, would have vacillated quaintly between the I and the we. Nature

here presented a middle stage, between the hi$hly social union of countless elementary individuaJs to form the ~es and organs of 4 superior I, and the free individual existence of these sim~ fonDS; the multiple-celled o~ was only a stage in the cyclic

process, which was the course of life itself, a periodic revolutim

from procreation to procreation. The act of fructification, the sexual merging of two cell-bodies, stood at the beginning of the upbuilding of every rnultiple-celled individual, as it did at die beginning of every row of generations of single elementary fom-. and led back to itself. For this act was carried through many ~ cies which had no need of it to multiply by means of proliferation;

until a moment carne when the non-sexually produced offspring

found thcmselves once more constrained to a renewal of the co~ lative function, and the circle came full. Such was the multIple state of life, sprung from the union of two parent cells, the ass0- ciation of many non-sexually originated generations of cell units; its growth meant their increase, and the generative circle came full again when sex-cells, specially developed elements for the pur- pose of reproduction, had established themselves and founa the way to a new mingling that drove life on afresh.

Our young adventw'er, supporting a volume of embryology

on the pit of his stomach, followed the development of the or-

ganism from the moment when the ~tozoon, firSt among a host of its fellows, forced itself forward by a lashing motion of its hinder part, struck with its fore~ against the gelatine mantle of the egg, and bored its way into the mount of conce~ tion, ~ ~'ch the protoplasm of the outside of the ovum arched agajnst its approach. There was no conceivable trick or absurdity it would not have pleased nature to commit by way of variation upon this fixed procedure. In some animals, the male was a para- site in the intestine of the female. In others, the male parent reached with his arm down the gullet of the female to deposit the semen within her; after which, bitten off and spat out, it ran away by itself uran its fingers, to the confusion of scientists, who fof long had gIVen it Greek md Latin nama IS an independent form

Page 279

  RESEARCH Z 79

of life. Hans Castorp lent an ear to the learned strife between ovists and animalcullsts: the first of whom assened that the egg was in itself the complete little frog, dog, 0.' human being, the male element being only the incitement to its growth; while the sec- ond saw in a spermatozoon, possessing head, arms, and legs, the perfected form of life shadowed fonh, to which the egg performed only the office of " nourisher in life's feast." lit the end they agreed to concede equal meritoriousness to ovum arId semen, both of which, after al~ sprang from originally indistinguishable procre- ative cells. He saw the single-celled organism of the fructified egg on the point of being transformed into a multiple-celled organism, by striation and division; saw the cell-bodies attach themselves to the lamellre of the mucous membrane; saw the germinal vesicle, the blastula, close itself in to form a cup or basin-shaped cavity, and begin the functions of receiving and digesting food. That was the gastrula, the protozoon, primeval form of all animal life, pri- meval form of flesh-borne beauty. Its two epithelia, the outer and the inner, the ectoderm and the entoderm, proved to be prim:tive organs out of whose foldings-in and -out, were developed the glands, the tissues, the sensory organs, the body processes. A strip of the outer germinal layer, the ectoderm, thickened, folded into a groove, closed itself into a nerve canal, became a spinal column, bec.ame the brain. And as the freta I slime condensed into fibrous connective tissue, into canilage, the colloidal cells begirming to show gelatinous substance instead of mucin. he saw in certain places the connective tissue take lime and fat to itself out of the sera that washed it, and begin to form bone. Embryonic man squatted in a stooping posture, tailed, indistinguishable from em- bryonic pig; with enormous abdomen and stumpy, formless ex~ tremities, the facial mask bowed over the swollen paunch; the story of his growth seemed a grim, unflattering science, like the cursory record of a zoological family tree. For a while he had gill- pockets like a roach. It seemed permissible, or rather unavoidable, contemplating the various stages of development through which he passed, to infer the very little humanistic aspect presented by primitive man in his mature state. His skin was furnished with twitching muscles to keep off insects; it was thickly covered with hair; there was a tremendous development of the mucous mem- brane of the olfactory organs; his ears protruded, were movable, took a lively part in the play of the features, and were much better adapted than ours for catching sounds. His eyes were protected by a third, nictating lid; they were placed sidewise, excepting the third, of which the pineal gland was the rudimentary trace, and

Page 280

 -~~ A__- "A~~" AO__.

which was able, looking upwards, to guard him from dangers from the upper air. Primitive man had a very long intestine, many molars, and sound-pouches on the larnyx the better to roar with, also he carried his sex-glands on the inside of the intestinal cavity.

Anatomy presented our investigator with charts of human limbs, skinned and prepared for his inspection; he saw their superficial and their buried muscles, sinews, and tendons: those of the thighs, the foot, and especially of the arm, the uPFr and the forearm. He learned the Latin names with which medIcine, that subdivision of the humanities, had gallantly equipped them. He passed on to the skeleton, the development of which presented new points of view - among them a clear perception of the essential unity of all that pertains to man, the correlation of all branches of learning. For here, strangely enough, he found himself reminded of his own field - or shall we say his former field? - the scientific calling which he had announced himself as having embraced, introducing himself thus to Dr. Krokowski and Herr Settembrini on his ar- rival up here. In order to learn something - it had not much mat- tered what - he had learned in his technical school about statics, about supports capable of flexion, about loads, about construction as the advantageous utilization of mechanical material. It would of course be childish to think that the science of engineering, the rules of mechanics, had found application to organic nature; but just as little might one say that they had been derived from organic nature. It was simply that the mechanical laws found themselves repeated and corroborated in nature. The principle of the hollow cylinder was illustrated in the structure of the tubular bones, in such a way that the static demands were satis- fied with the precise minimum of solid structure. Hans Castorp had learned that a body which is put together out of staves and bands of mechanically utilizable matter, conformably to the de- mands made by draught and pressure upon it, can withStand the same weight as a solid column of the same material. Thus in the development of the tubular bones, it was comprehensible that, step for step with the formation of the solid exterior, the inner parts, whicfi were mechanically superfluous, changed to a fatty tissue, the marrow. The thigh-bone was a crane, in the construction of which organic nature, by the direction she had given the shaft, carried out, to a hair, the same draught- and pressure-curves which Hans Castorp had had to plot in drawing an instrument serving a similar purpose. He contemplated this fact with pleasure; he en- joyed the reflection that his relation to the femur, or to organic

Page 281 

 nature generally was flOW threefold: it wa.~ lyrical, it was medical, it was technological; and all of these, he felt, were one in being human, they were variations of one and the same pr~ing human concern, they were schools of humanistic thought.

But with all this the achievements of the protoplasm remained unaccountable: it seemed forbidden to life that it should under- stand itself. Most of the bio-chemical processes were not only unknown, it lay in their very nature that they should escape at- tention. Almost nothing was known of the structure or composi- tion of the living unit called the ., cell." What use was there in ~tablishing, the compon~nts of lifel,ess muscle, when the living dId not let Itself be chemIcally examined? The changes that took place when the rigor mortis set in were enough to make worthless all investigation. Nobody understood meraboIism, nobody under- stood the true inwardness of the functioning of the nervous sys- tem. To what propenies did the taste corpuscles owe their reaction? In what consisted the various kinds of excitation of cer- tain sensory nerves by odour-possessing substances? In what, in- deed, the l'ropeny of smell itself? The specific odours of man and beast consIsted in the vaporization of cenain unknown substances. The composition of the secretion called sweat was little under- stood. The glands that secreted it produced aromata which among mammals undoubtedly played an imponant role, but whose sig- nificance for the human species we were not in a position to ex- plain. The physiological significance of imponant regions of the body was shrouded in darkness. No need to mention the vermi- form appendix, which was a mystery; in rabbits it was regularly found full of a pulpy substance, of which ther~ was nothing to say as to how it got in or renewed itself. But what about the white and grey substance which composed the medulla, what of the optic thalamus and the grey inlay of the pons VIITolii? The sub- stance composing the brain and marrow was so subject to dis- integration, there was no hope whatever of determining its struc- ture. What was it relieved tfie conex of activity during slumber? What prevented the stomach from digesting itself - as sometimes, in fact, did happen after death? One might answer, life: a special power of resistance of the living protoplasm; but this would be not to recognize the mystical character of such an explanation. The theory of such an everyday phenomenon as fever was full of contradictions. Heightened oxIdization resulted in increased wam1th, but why was there not an increased expenditure of warnlth to correspond? Did the paralysis of the sweat-secretions depend upon contraction of the skin? But such contraction took

Page 282 

- place only in the case of " chills and fever," for otherwise, in fever, the skin was more likely to be hot. Prickly heat indicated the centnl nervous system as the seat of the causes of heightened catabolism as well as the source of that condition of the skin which we were content to call abnormal, because we did not know how to define it.

But what was all this ignorance, compared with our utter hd~ lessness in the presence of such a phenomenon as memory, or of that other more prolonged and astounding memory which we called the inheritance of acquired characteristics? Out of the question to get even a glimpse of any mechanical possibility of explication of such performances on the part of the cell-substance. The spermatozoon that conveyed to the egg countless complicated individual and racial characteristics of the father was visible only through a microscope; even the most powerful magnification was not enough to show it as other than a homogeneous body, or to determine its origin; it looked the same in one animal as in another. These faCtOrs forced one to the assumption that the cell was in the same case as with the higher form it went to build up: that it too was already a higher foMl, composed in its turn by the division of living bodies, individual living units. Thus one passed from the supposed smallest unit to a still smaller one; one was driven to separate the elementary into its elements. No doubt at all but just as the animal kingdom was composed of various species of animals, as the human-animal organism was composed of a whole animal kingdom of cell species, so the cell organism was composed of a new and varied animal kingdom of elementary units, far below microscopic size, which grew spontaneously, increased spontaneously according to the law that each could bring forth only after its kind, and, acting on the principle of a division of labour, served together the next higher order of existence.

Those were the genes, the living germs, bioblasts, biophores -lying there in the frosty night, Hans Castorp rejoiced to make acquaintance with them by name. Yet how, he asked himself ex- citedly, even after more light on the subject was forthcoming. how could their elementary nature be established? I! they were living. they must be organic. since life depended upon organiza- tion. But if they were organized, then they could not be ele- mentary. since an organism is not single but multiple. They were units within the organic unit of the cell they built up. But if they were, then, however impossibly small they were. they must them- selves be built up. organically built up. as a law of their existence; for the conception of a living unit meant by definition dlat it was

 

 

Page 283

 Ibuilt up out of smalJer units which were subordinate; that is, o~nized wit~ ref~rence to ,a higher fonn.. As lor:ag as di~is!on i YIelded organIc UnIts possessing the propertIes of life - asslmila- i tion and reproduction - no limits were set to it. As long as one i spoke of living units, one could not correctly speak of elementary I

units, for the concept of unity carried with it in perpetuity the I

concept of subordinated, upbuilding unity; and there was no such thing as elementary life, in the sense of something that was already life, and yet elementary.

And still, though without logical existence, something of the ki~d ~ust be even~ually the cas~; ~or it was no,t possible. to bnt;5h i

asIde lIke that the Idea of the orIginal procreation, the rIse of lIfe ;

out of what was not life, That gap which in exteriiJr nature we \

vainly sought to close, that betWeen living and dead matter, had ~

its counterpart in nature's organic existence, and must somehow t either be closed up or bridged over. Soon or late, division must yield .. units " which, even though in composition, were not organ- ized, and which mediated betWeen life and absence of life; molec- ular groups, which represented the transition betWeen vitalized organization and mere chemistry. But then, arrived at the mole- cule, one stood on the brink of another abyss, which yawned yet more mysteriously than that betWeen organic and inorganic na- ture: the gulf betWeen the material and the immaterial. For the 11 molecule was co~posed of atoms, and the atom was nowhere near ~ large enough eveh to be spoken of as extraordinarily small. It was !

so small, such a tiny, early, transitional mass, a coagulation of the ~ unsubstantial, of the not-yet-substantial and yet substance-like, of ~

energy, that it was scarcely possible yet - or, if it had been, was ~

now no longer possible - to think of it as material, but rather as mean and border-line betWeen material and immaterial. The prob- lem of another original procreation arose, far more wild 9.nd mys- terious than the organic: the primeval birth of matter out of the immaterial. In fact the abyss betWeen material and. immaterial yawned as widely, pressed as importunately - yes, more impor-

tunately - to be closed, as that betWeen organic and inorganic -

nature. There must be a chemistry of the immaterial, there must be combinations of the insubstantial, out of which sprang the material - the atoms might represent protozoa of material, by their nature substance and still not yet 9ulte substance. Yet arrived at the .. not even small," the measure slipped out of the hands; for .. not even small " meant much the same as .. enonnously large "; and the step to the atom provecl: to be without exaggeration portentous in the highest degree. For at the very moment when one had ~d at

Page 284

~~--- , a the final division of matter. when one had divided it into the im- possibly small, at that moment there suddenly appeared upon the horizon the astronomical cosmos!

The atom was a cosmic system, laden with energy; in which heavenly bodies rioted rotating about a centre like a sun; through whose ethereal space comets drove with the speed of light years. kept in their eccentric orbits by the power of the central body. And that was as little a mere comparison as it would be were one to call the body of any multiple-celled organism a .. cell state." The city, the state, the social community regulated according to the principle of division of labour, not only might be compared to organic life, it actually reproduced its conditions. Thus in the in- most reces..,es of nature, as in an endless succession of mirrors. was reflected the macrocosm of the heavens, whose clusters, throngs. groups. and figures, paled by the brilliant moon, hung over the dawing, frost-bound valley, above the head of our muffled adept. Was it too bold a thought that among the planets of the atomic solar system - those myriads and milky ways of solar systems which constituted matter - one or other of these inner-worldly heavenly bodies might find itself in a condition corresponding to that which made it possible for our earth to become the abode of life? For a young man already rather befuddled inwardly. suffering from abnormal skin-conditions. who was not without all and any experience in the realm of the illicit, it was a specularion which, far from being absurd, appeared so obvious as to leap to the eyes, highly evident, and bearing the stamp of logical trutn. The " small- ness ,. of these inner-worldly heavenly bodies would have been an objection irrelevant to the hypothesis; since the conception of large or small had ceased to be pertInent at tlle moment when the cosmic character of the "smallest" particle of matter had been revealed; while at the same time, the conceptions of " outside " and " inside ., had also been shaken. The atom-world was an " outside." as, very probably, the earthly star on which we dwelt was, organically re- garded, deeply" inside." Had not a researcher once, audaciously fanciful, referred to the" beasts of the Milky Way," cosmic mon- sters whose flesh, bone, and brain were built up out of solar sys- tems? But in that case, Hans Castorp mused, then in the moment when one thought to have come to toe end, it all began over again from the beginning! For then, in the very innermOst of his nature, and in the inmost of that innermost, perhaps there was just himself, just Hans Castorp, again and a hundred tImes Hans Castorp, with burning face and stiffening fingers, lying muffled on a balcony,

with a view across the moonlit, frost-nighted high valley. and prob- i-;: "'-

Page 285 

ing, with an interest both humanistic and medical, into the life of the body!

He held a volume of pathological anatomy in the red ray from his table-lamp, and conned its text and numerous reproductions. He read of the existcnce of parasitic cell-juncture and of infec- tious tumours. These were forms of tissue - and very luxuriant forms too - produced by foreign cell-bodies in an organism which had proved receptive to them, and in some way or other - one must probably say perversely - had offered them {>eculiarly fa- vourable conditions.lt was not so much that the parasite took away nourishment from the surrounding tissues, as that, in the process of building up and breaking down which went on in it as in every other cell, it produced organic combinations which were eXtraor- dinarily toxic - undeniably destructive - to the cells where it had been entenained. They had found out how to i~olate the toxin from a number of micro-organisms and produce it in concentrated form; and it was amazing to see what small doses of this substance, which simply belonged to a group of protein combinations, could, when introduced into the circulation of an animal, produce symptoms of acute poisoning and rapid degeneration. The outward sign of this inward decay was a growth of tissue, the pathological tumour, which was the reaction of the cells to the stimulus of the foreign bacilli. Tubercles devcloped, the size of a millet-seed, composed of cells resembling mucous membrane, among or within which the bacilli lodged; some of these were extraordinarily rich in proto- plasm, very large, and full of nuclei. However, all this good living soon led to ruin; for the nuclei of these monster cells began to break down, the protoplasm they contained to be destroyed by coagulation, and further areas of tissue to be involved. They were attacked by inflammation, the neighbouring blood-vessels suffered by contagion. White blood-corpuscles were attracted to the seat of the evil; the breaking-down proceeded apace; and meanwhile the soluble toxins released by the bacteria half already poisoned the nerve-centres, the entire organization was in a state of high fever, and staggered - so to speak with heaving bosom - toward dissolu- tion.

Thus far pathology, the theory of disease, the accentuation of the physical through pain; yet, in so far as it was the accentuation of the physical, at the same time accentuation through desire. Dis- ease was a perverse, a dissolute form of life. And life? Life itself? Was it perhaps only an infeCtion, a sickening of matter? Was that which one might call the original procreation of matter only a disease, a growth produced by morbid stimulation of the imma-  

 Page 286

 terial? The first step toward evil, toward desire and death, W8 taken precisely then, when there took place that first incr~ in the density of the spiritual, that pathologically luxuriant morbid groWth, produced by the irritant of some unknown infiltration; this, in part pleasurable, in part a motion of self-defence, was d1C primeval stage of matter, the transition from the insubstantial to the substance. This was the Fall. The second creation. the birth of the organic out of the inorganic, was only another fatal stage in d1C progress of the corporeal toward consciousness, just as disease 10 the organism was an intoxication. a heightening and unlicensed accentuation of its physical state; and life, life was nothing but d1C next step on the reckless path of the spirit dishonourcd; nothing but the automatic blush of matte!' roused to sensation and become receptive for that which awaked it.

The books lay piled upon the table, one lay on the matting next his chair; that whIch he had latest read rested upon Hans Castorp's stomach and oppressed his breath; yet no order went from the conex to the muscles in charge to take it away. He had read down the page, his chin had sunk upon his chest, over his innocent bl. eyes the lids had fallen. He beheld the image of life in flower, itS structure, its flesh-borne loveliness. She had lifted her hands from behind her head, she opened her arms. On their inner side, 'f'8!- ticularly beneath the tender skin of the elbow-points, he saw die blue branchings of the larger veins. These arms were of unspeak- able sweetness. She leantd above him, she inclined unto him and bent down over him, he was conscious of her organic fragrance and the mild pulsation of her heart. Something warm and tender clasped him round the neck; melted with desire and awe, he laid his hands upon the flesh of her upper anns, where the fine-grained skin over

the trice~ came to his sense so heavenly cool; and upon his li.- .- he felt the moist clinging of her kiss. - I

ZAZAZAZAZAZAZAZAZA

Page 151 Chapter Fourteen

The Number 10 8 0

"On the south wall of St Mary's Chapel, Glastonbury, the words Jesu Maria are carved into the stone. If these words are written in Greek,.." "...their value is 1080. In the crypt beneath the chapel there is an ancient well. There is also a well in the pre - historic buried chamber on which Chartres Cathedral is built, and the same feature is commonly found at other sites of sanctity.

The area of the Stonehenge sarsen circle with diameter 100.8 feet is 1080 square megalithic yards. Guy Underwood, the dowser, in his The Pattern of the Past shows plans of the remarkable pattern of underground water lines he detected below Stonehenge. He found that the site was an important centre of convergence for under-ground streams and fault lines from the surrounding area, and he located a powerful buried spring near the centre. Other dowsers who have investigated the site of Stonehenge are in general aggree-ment with Underwood's conclusions.

Mr B Smithett, Secretary of the Socxiety of Dowsers, writes that many practising dowsers, members of the Society and others, report the presence of underground water below old churches and other sacred sites. In fact, it is now believed by dowsers that not only churches, but all prehistoric stone circles, standing stones, chambered mounds and dolmens are placed above buried springs or at the junction of underground streams, and that their sites may have been determined by these considerations. Over the years a number of articles on this subject have appeared in the Society's Journal, and research among the records of local antiquarian societies reveal several others, the results in all cases being independently obtained. For example, in the 1933 Transactions of the Woolhope Club of Hereford an article by Mr Walter Pritchard describes how he watched a dowser trace the passage of a stream beneath Arthur's /

Page 152 / Stone, a dolmen at Dorstone, Hereford; he later investigated the megalithic Four Stones near Old Radnor, finding it to mark the intersection of two buried water courses. Underwood's observation, which has been confirmed by others, is that the current associated with sacred and megalithic sites reverses the direction of its flow in accordance with a monthly lunar cycle.

Here, the Zed Aliz Zed, had the scribe darken the door of an emphasize.

"...that the current associated with sacred and megalithic sites reverses the direction of its flow in accordance with a monthly lunar cycle."

"These results are obtained in many cases by professional men, engaged by local councils and building contractors to locate under-ground faults, lost waterpipes, drains, etc., who have developed a justifiable confidence in their own accuracy. On the subject of the connection between ancient sites and underground water they are in general agreement. Some important principle of ancient science and civilization is involved here, of which virtually nothing is now known. The solution of the mystery lies in the complete understanding of all the correspondences of the number 1080 and of the others that re-late to it, for they illuminate an aspect of reality which, for the lack of an adequate language, has for too long been allowed to remain beyond the comprehension of science.

In Revelation and in the apocalyptic works of the Old Testament particular emphasis is placed on the waters that flow beneath the holy city or temple. They play an active part both in the destruction of the old city and in the creation of the new. Wherever there is a legend of the Temple, it is said that the waters of the world spring from beneath it. Old maps show the four rivers of paradise as a cross within a circle with the holy city at the centre. Jung finds the arche-type of the New Jerusalem expressed in the cloister with a fountain at the centre. The formal gardens of Persia, which are laid out as figures of cosmic geometry, always surround a central spring of water. In a dry country this water is conveyed with great labour and in-genuity in culverts, often several miles in length from the lower slopes of the hillls. All known ancient cosmic temples, at Jerusalem, Hieropolis, Cnossos and elsewhere are found to have been built over extensive labyrinths of chambers and watercourses. F. Bligh Bond discovered a curious system of tunnels and culverts below Glaston-bury Abbey. Plato's Atlantis, which is a cosmic model, Carthage and other cities were arranged in concentric rings of land and water-ways. In Egypt, Babylon and China elaborate systems of canals were constructed on a geometrical pattern, particularly in the areas surrounding the great temples. The carefully contrived balance between areas of land and water was reflected in the pattern of waterpipes beneath the temple itself. The monks of Glastonbury made and maintained a wonderful canal system alongside the prehistoric / Page 153 / causeways of the country around the abbey, and these waterways have a mystical association with King Arthur's legend.

In the third chapter of Man and Temple Dr Patai gives an exellent account of the legends and rituals referring to the waters beneath the Temple of Jerusalem and at other cosmic centres. They were conceived as the female partner in the annually celebrated marriage between the waters of the earth and of the heavens. When fertilised, they conveyed benefits to all the world.

Quite a number of legends tell in an interesting variety of versions about this subterranean network of irrigation canals that issue from underneath the Temple and bring to each country its proper power to grow its particular assortment of fruits. If a tree were planted in the Temple over a spot whence the water-vein issued forth to a certain country, it would grow fruit peculiar to that country; this was known to King Solomon, who accordingly planted in the Temple specimens of fruit trees of the whole earth.

The waters that issued forth from the Temple had the wonderful property of bestowing fertility and health. Legends have it that as in days of old so again in the days of the Messiah "all the waters of creation" will again spring up from under the threshold of the Temple, will increase and grow mighty as they pour forth all over the land.'

The stone at the centre of the earth in the Temple of Jerusalem was supposed to press down the surging waters of the earth, and the Altar stone at Stonhenge, which could at one time have stood erect, may have had a similar function. The waters beneath the Temple were not mythical, nor are the stories of the advantages to be gained from their proper union with the cosmic element in any way exagerated. These legends are poetically true, they have a deep philosophical and psychological meaning and they recall a vanished world order founded on cosmic principles. But more than that, they record a former system of natural science, practised by men who understood the earth as a living creature, the mother of all her inhabitants, not only in a poetic sense but literally as a fact of nature. The prosperity of all life on the planet was considered to be a reflection of the earths own state of health and morale, which was naturally of the greatest concern to men, the intelligent parasites. According to the philosophy on which the forgotten science of antiquity is based, the earth must be regarded as an essentially female organism, being particu-larly susceptible to the influence of the moon, and craving seasonal intercourse with the fertilising solar shaft.

Every year therefore, the earth was made the bride of the heavens, the terrestrial flow was animated by the radiant power of the sun, Page 154 / all the correspondences of 1080 were brought together with those of 666; the opposites were united in the Temple as in Noah's Ark. At Jerusalem the great ceremony of the year, attended by vast, excited crowds, took place at the start of the rainy season, and was intended by vast, to promote the union between the upper and the lower waters. But its purpose was not simply to invoke the fertilising autumn rains, for the marriage of the elewments prompted a similar desire among the congregation at the Temple, which spread along the chain of magical correspondences, infecting all nature with the urge for union.

Evidently the Temple functioned as the generator and transmitter of a form of energy which was beneficial to the earth and all its in-habitants. This was not the belief of idiots or degenerate savages. To the Jews and to all the civilised people who possessed the institution of the Temple it was a self evident fact, which they percieved with their own eyes. A spirit was generated at the Temple; they saw the operation, felt its power and observed its effect in the increased fertility of the countryside. We may speak of sympathetic magic, mass delusion and invent other names for phenomena which we are not able to explain, but the fact is that the performances at the Temple led to the actual invocation of a spirit that provoked a physical reaction throughout nature.

The numbers with which we are dealing were once the instruments of elemental control. Their first and most essential reference is to the natural forces of the cosmos, to the spirits that are behind all manifestations of movement in wind and water, as well as in the less perceptible electro-magnetic currents of the earth and atmosphere, The earliest passage in the I Ching express the relationship between the principles in terms of cosmic forces. So it is in the oldest forms of myth and in the basic traditions of the cabala. The most ancient art, architecture, mythology is always more impersonal and funda-mental than that which came later . In the case of the I Ching, suc-cessive generations of scholars widened the interpretation of the symbols to provide canons of deportment and etiquette, their original elemental significance becoming obscure in the process.

The Temple was not merely a symbol of the cosmic order; it was an instrument designed to fuse the spirit of the sun, 666, with the soul of the earth, 1080. In the same way the waters and catcombs beneath the Temple were not intended simply to represent the water of inspiration as a monument to the sanctity of the spot, or for any other such picturesque purpose. They played a physical part in the process of fusion as the medium through which the current of fertility, raised in the Temple, was transmitted across the landscape. /

Page 155 As the waters beneath the Temple nourish the earth, so the spiritual water of revelation rises within the human mind. These two aspects of fertility were formerly linked with the power of the moon and classified under the number 1080. But this number, like all others has its dark side. The spirit of the waters..." "...1007), known to the cabalists as the bride..." "...= 1006, is also the mother of a hideous, elemental brood, the atavistic gods of the underworld, represented by St John as the beast from the bottomless pit (1081). In Ezekiel 8, the prophet descends through a secret door into a chamber below the Temple of Jerusalem 'and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about'. He hears a voice, 'Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, the Lord seeth us not.' Here the sinister cavern beneath the Temple represents the deep recesses of the mind, inhabited by the carefully nurtured monsters of individual fantasy. But the beast in the Cretan labyrinth was no less real than the crocodiles that inhabited the subterranean vaults of Egyptian temples. That these creatures are also natives of the imagination is proved by the rumour, endemic in New York, that the city's sewers are haunted by giant alligators, a notion which is poetically true of all drains and tunnels, if not physically so in this particular case.

Under the regime of the Temple poetic or psychological reality was reproduced on the physical plane in a series of magical correspondences which we now find scarcely conceivable, for we are yet infants in the study of the mind, impeded by the linear and materialistic habits of thought to which we have been con-ditioned. Within each man lies the hidden city, the ideal model of the cosmos, a standard of reference in every department of life, com-posed of all the numbers in creation. This is the city of Plato's Republic:

'But perhaps there is a pattern set up in the heavens for one who desires to see it and, having seen it to have found one in himself,' "

 The scribe here added the word herself.

 Hearuponin, Alizzed took a left right, back to front, momentary aside.

GODS of the New Millennium Alan E Alford 1996

Page 270

" Since time immemorial, Jerusalem has been an important and sacred site, but the official reason for this is rather obscure. Its importance cannot be traced to any advantage / Page 271 / of geographic position. Nor was it important as a trade centre. In fact, it lay on the edge of a barren wilderness, and was quite remote from the major international trade routes. 59 Its natural water supplies were limited, and yet its earliest inhabitants went to enormous trouble to construct unusually massive underground 'water cisterns'..."

"...These massive water cisterns of ancient Jerusalem were well in excess of any possible requirements of an urban area which never covered more than three quarters of a square mile. Added to that, what possible motivation could there have been for people to congregate at this site when there were plenty of other less hostile places to live Put simply from a conventional geographical perspective, Jerusalem's location is a huge historical anomaly."

"...Ancient Jericho was built on the site of a natural spring (Ains es Sultan) which still pumps 1,000 gallons of water per minute - a factor which clearly influenced its location ..." 66

The scribe noted the note number of that from wherein the quoted reference surfaced

Brother Alan, a del, continued

Page 273 " A further ancient fortified site existed 12 miles north of Jreusalem. The modern town of Beitin marks the spot of ancient Beth-El, the 'House of God', where Jacob saw the angels of the Lord ascending and descending a stairway to Page 274 / heaven. 67 Half a mile to the east of Beitin, the site of Borj Beitin is described as 'one of the great viewpoints of Palestine',68 where the patriarch Abraham once pitched his tent. Nearby, the modern village of Deir Diwan marks the site of the ancient Ai , where excavations have dated the earliest levels to at least 3000 BC. All of these sites stand on a stony plateau watered by four springs..."

 

 

HOLY BIBLE Scofield References

Jeremiah B.C. 590

Page 809 8 x 9 + 72 7 + 2 = 9 Chapter 33 Verse 3 x 33 = 99

"Call unto me, and I will answer thee, and shew thee great and mighty things which thou know-est not."

 

Fingerprints Of The Gods Graham Hancock 1995

Page 189 1 x 8 x 9 = 72 " The Sun and the Moon and the way of the Dead

Pyramid of the Sun, Teotihuacan,

  Having climbed more than 200 feet up a series of flights of stone stairs I reached the summit and looked towards the zenith. It was midday 19 May, and the sun was directly overhead, and the sun was directly overhead, as it would be again on 25 /

Page 190 / July. On these two dates, and not by accident, the west face of the pyramid was oriented precisely to the position of the setting sun. 6

  "A more curious but equally deliberate effect could be observed on the equinoxes. 20 March and 22 September. Then the passage of the sun's rays from south to north resulted at noon in the progressive obliteration of a perfectly straight shadow that ran along one of the lower stages of the western facade. The whole process, from complete shadow to complete illumination, took exactly 66.6 seconds. It had done so without fail, year - in year - out, ever since the pyramid had been built and would continue to do so until the giant edifice crumbled into dust. 7

What this meant of course, was that at least one of the many functions of the pyramid had been to serve as a 'perennial clock', precisely signalling the equinoxes and thus facilating calendar corrections as and when necessary for a people apparently obsessed, like the Maya, with the elapse and measuring of time. Another implication was that the master - builders of Teotihuacan must have possessed an enormouse body of astronomic and geodetic data and refferred to this data to set the Sun Pyramid at the precise orientation necessary to achieve the desired equinoctial effects."

 

CITY OF REVELATION John Michell 1972

Page 36 " St Augustine in The City of God also writes of the perfection of number 6, for 'in this did God make perfect all his works. Wherefore this number is not to be despised, but has the esteem apparently con-firmed by many places of scripture. Nor was it said in vain of God's works: "Thou madest all things in number, weight and measure." ' It is the unique property of number 6, on account of which it was held perfect, that it is both the sum and the product of all its factors excluding itself, for 1 + 2 + 3 = 6 and 1 x 2 x 3 = 6.

6 is the number of the cosmos, and the Greek word " "…sig-nifying the cosmic order, has the value by gematria of 600. The ancient astronomers adopted the mile as the unit which measures the cosmic intervals in terms of the number 6, and procured the follow-ing sacred numbers:

Diameter of sun = 864,000 miles ( 12 x 12 x 6000 )

Diameter of moon = 2160 miles ( 6 x 6 x 60 )

Diameter of earth = 7920 miles ( 12 x 660 )

Mean circumference of earth = 24,883.2 miles (12 x 12 x 12 x 12 x 1.2)

Speed of earth round sun = 66,600 miles per hour

Distance between earth and moon = 6 x 60 x 660 miles or 60 x earth's radius"

Zed Aliz Zed casts an oblique look, a squinting of the other eye bringing a re-focus.

Diameter of sun = 864,000 miles 8 + 6 + 4 = 18 1 + 8 = 9

Diameter of moon = 2160 miles 2 + 1 + 6 = 9

Diameter of earth = 7920 miles 7 + 9 + 2 = 18 1 + 8 = 9

Mean circumference of earth = 24,883.2 miles 2 + 4 + 8 + 8 + 3 + 2 = 27 2 + 7 = 9

Speed of earth round sun = 66,600 miles per hour 6 + 6 + 6 = 18 1 + 8 = 9

Distance between earth and moon = 6 x 60 x 660 miles = 237600" 2 + 3 + 7 + 6 = 18 1 + 8 = 9

 

Fingerprints Of The Gods Graham Hancock.1995

Page 190  "A more curious but equally deliberate effect could be observed on the equinoxes. 20 March and 22 September. Then the passage of the sun's rays from south to north resulted at noon in the progressive obliteration of a perfectly straight shadow that ran along one of the lower stages of the western facade. The whole process, from complete shadow to complete illumination, took exactly 66.6 seconds. It had done so without fail, year - in year - out, ever since the pyramid had been built and would continue to do so until the giant edifice crumbled into dust. 7

 

City Of Revelation John Michell 1972

Page 36 "Speed of earth round sun = 66,600 miles per hour 6 + 6 + 6 = 18 1 + 8 = 9

Distance between earth and moon = 6 x 60 x 660 miles = 237600 " 2 + 3 + 7 + 6 = 18 1 + 8 = 9

Fingerprints Of The Gods Graham Hancock 1995

Page 190 "...The whole process, from complete shadow to complete illumination, took exactly 66.6 seconds."

 

HOLY BIBLE Scofield References

Chapter 13

18 “ Here is wisdom. Let him that hath understanding count the num-ber of the beast: for it is the num-ber of a man; and his number is Six hundred three score and six ”

 

CITY OF REVELATION John Michell 1972

Page 137 Chapter Thirteen

"666

has been the subject of more comment and speculation than any other cabalistic number, principally on account

of the last verse in revelation 13:

Here is wisdom. Let him that hath understanding count the number of the beast: for it is the num-ber of a man;

and his number is

six hundred threescore and six.'

In the Greek text the number is spelt in letters,… "

"…or 600, 60, 6, . ."

HOLY BIBLE Scofield References

Page 401 Kings Chapter 10 B.C. 992.

14 "Now the weight of gold that came to Solomon in one year was six hundred threescore and six talents"

Herein for good measure the Alizzed introduced a multiple retake.

The Lure and Romance of Alchemy C. J. S. Thompson 1990

Page 26 "…There is further evidence given in the Bible of the richness of the country in the precious metal, for it is recorded that the Queen of Sheba brought much gold and precious stones and /

Page 27 / gave to King Solomon 120 talents, a sum equivalent to £240,000. The navy of Hiram also brought gold from Ophir, and the weight of gold that came to Solomon in one year was 666 talents,… " "Page 26 Note È 1 Kings x, 10, 14."

FLYING TO 3000 B.C. Pierre Jeannerat 1957

Page 124 "…Enters the Queen of Sheba. "And she gave the king an hun-dred and twenty talents of gold, and of spices great abundance, and precious stones. . . .Now the weight of gold that came to Solomon in one year was six hundred and three score and six talents of gold;…"

HOLY BIBLE Scofield References

Page 380 Chapter 21 B.C. 1021

20 "And there was yet a battle in Gath, where was a man of great stature, that had on every hand six fingers, and on every foot six toes, four and twenty in number; and he also was born to the giant."

Here yon scribe writ this 6 + 6 + 6 + 6 = 24 and 2 + 4 = 6

Lost Cities Of Ancient Lemuria and The Pacific David Hatcher Childress 1988

    "What was most interesting to von Daniken, and to me, were the giant footprints of Tarawa. A book has even been written about them, entitled The Footprints of Tarawa (it is extracted from the Journal of the Polynesian Society, Vol 58, No 4, December 1949, Wellington, New Zealand, and written by I.G. Turbot). This book mentions a number of places where these footprints can be found in the Kiribatis, but the main spot is the village of Banreaba at a spot called Te Aba-n-Anti, the "Place of the Spirits," or Te Kananrabo, "the Holy place."

Here various footprints can clearly be seen in the volcanic stone, some of them so huge as to seem impossible. Most have six toes on each foot. The largest are about three feet long, easily twice as large as the foot of an especially tall person (though even short people can have big feet). The footprints are reported to be very clear, with the toes, heels and outline distinct: naturally rounded and curved like a normal footprint. They are certainly not natural rock formations coincidently formed into footprints.

The only other explanation other than that they are the actual footprints of giants is that they were chiseled into the rock by the islanders themselves for some unknown purpose. Reverend Scarborough points out in his letter to von Daniken, "If you have some idea that perhaps the islanders themselves have carefully carved these prints in the rocks . . . then you must ask yourself. Why? For what purpose should the islanders on sixteen islands undertake to manufacture marks in the hard rock? Bearing in mind that they have little or no tools, that would be nonesense. The local verbal customs say that they are footprints of the gods who came from heaven." 85

If we discard the theory of the footprints being carved, we must now examine the possibility of the footprints having been created by actual me(?) walking on still-elastic lava just prior to cooling. These men aparently had six toes and were probably ten to twelve feet tall. When did this hypothetical walk take place? According to uni- / Page 194 / formitarian geology, millions of years ago. Such a fantastic date is usually applied to other anomalistic footprints such as those of men and dinosaurs walking together in river beds in Texas and other places. After all, since it is a "scientific fact" that dinosaurs became extinct 65 million years ago, then the tracks of a man with those of a dinosaur must be at least 65 million years old.

"In light of cataclysmic geology, the footprints of a man with those of a dinosaur could be measured in thousands of years, rather than millions. In those terms, the giant footprints of Kiribati might be as young as 24,000 years old..." "...It is interesting to note that "lava walking" is still practised on Hawaii to this day.

As to giants with six toes who are twelve feet tall, Frank Edwards reports in his book, Stranger Than Science,.." that in 1833 soldiers digging a pit for apowder magazine at Lompock Rancho, California (near San Luis Obispo)... ""...found the skeleton of a man about twelve feet tall..." Edwards goes on to sayin his book:..."

Near Crittenden, Arizona, in 1891, workmen excavating for a commercial building came upon a huge stone sarcophagus eight feet below the surface.The contractors called in expert help, and the sarcophagus was opened to reveal a granite mummy case which had once held the body of a human being more than twelve feet tall-a human with six toes, according to the carving of the case. But the body has been buried so many thousands of yers that it has long since turned to dust. "86

So we suddenly see a correlation with six-toed giants on the west coast of North America with six toed giants leaving footprints in ancient stata in the Kiribati Islands."

ALL SCRIPTURE IS INSPIRED Of GOD AND BENEFICIAL

Watch Tower Bible And Tract Society Of Pennsylvania

Page 11

" 24 In what order did the sixty-six Bible books come to us? What part of the endless stream of time do they cover? " 

" 29 In the following pages the sixty-six books of the Sacred Scriptures are examined in turn. " 

Alizzed strikes a double wammy

 HOLY BIBLE Scofield References

Page v "...The Bible is a book of books. Sixty-six books make up the one Book. Considered with reference to the unity of the one book the separate books may be regarded as chapters. But that is but one side of the truth, for each of the sixty-six books is complete in itself, and has its own theme and analysis."

BOOKS OF THE OLD AND NEW TESTAMENT

WITH THE NUMBER OF THEIR CHAPTERS.

. . . . . . .Page number . . . Chapter

. . . . . . .Page number. . . Chapter
 

GENESIS. . . .. . . . .3. . . .50

Ecclesiastes. . . . . 696 . . . .12

Exodus. . . . . . . . .. 71 . . . 40

Song of Solomon. .705 . . . .8

Leviticus. . . . . . . .126 . . . 27

Isaiah. . . . . . . . . . 713. . . .66

Numbers. . . . . . . 165 . . . 36

Jeremiah. . . . . . . . 772 . . .52

Deuteronomy. . . . 216 . . . 34

Lamentations. . . . ..834 . . . 5

Joshua . . . . . . . . .259 . . . 24

Ezekiel. . . . . . . . . .840 . . .48

Judges . . . . . . . . .287 . . . 21

Daniel. . . . . . . . . . .898 . . .12

Ruth . . . . . . . . . . 315. . . .4 I.

Hosea . . . . . . . . . . 921. . . 14

Samuel. . . . . . . . .319. . . . 31

Joel. . . . . . . . .. . . . 930 . . . .3

II. Samuel. . . . . . .355 . . . 24

Amos. . . . . . . . . . . 934. . . . 9

I. Kings . . . . . . . .385. . . .22

Obadiah. . . . . . . . . 941. . . . 1

I. Chronicles. . . . .456 . . . 29

Jonah. . . . . . . . . . . 943. . . . 4

II. Chronicles. . . . 490. . . .36

Micah. . . . . . . . . . 946. . . . .7

Ezra . . . . . . . . . . .529 . . .10

Nahum. . . . . . . . . . 952 . . . .3

Nehemiah. . . . . . . . 54 . . .13

Habakkuk. . . . . . . .955 . . . .3

Esther. . . . . . . . . . 558. . . 10

Zephaniah. . . . . . . . 959 . . . .3

Job. . . . . . . . . . . ..569. . . 42

Haggai. . . . . . . . . . 962 . . . . 2

Psalms. . . . . . . . . 599. . . 150

Zechariah. . . . . . . . 965 . . . 14

Proverbs. . . . . . . . 672 . . .31

Malachi . . . . . . . . . 980. . . . .4

MATTHEW. . . . .993 . . . 28

I. Timothy. . . . . . . . 1274 . . .6

Mark. . . . . . . . . . l045. . . 16

II. Timothy.. . . . . . . 1279. . . 4

Luke. . . . . . . . . . 1070 . . .24

Titus. . . . . . . . . . . . .1283 . . .3

John . . . . . . . . . . 1114 . . .21

Philemon. . . . . . . . . .1286 . . .1

The Acts. . . . . . . 1147 . . .28

To the Hebrews. . . . .1291 . .13

To the Romans. . .1191 . . .16

Epistle of James. . . . .1306 . . 5

I. Corinthians. . . . 1211 . . .16

I.Peter. . . . . . . . . . . .1311 . . 5

II. Corinthians. . . .1230 . . .13

II. Peter. . . . . . . . . . 1317 . . .3

Galatians. . . . . . . .1241 . . . .6

I. John . . . . . . . . . . . 1321 . . .5

Ephesians. . . . . . . 1249 . . . .6

II. John . . . . . . . . . . .1326. . . 1

Philippians. . . . . . .1257 . . . 4

III. John. . . . . . . . . . .1327 . . .1

Colossians. . . . . . .1262. . .4 I.

Jude . . . . . . . . . . . . .1328 . . . 1

I Thessalonians. . . 1267 . . . 5

Revelation. . . . . . . . . 1330 . . 22

II. Thessalonians. ..1271 . . .3

  ZAZAZAZAZAZAZAZAZA

 

 Alizzed again darkens the door of that word.

Fingerprints Of The Gods Graham Hancock

Page 381 Chapter 41

City of the Sun, Chamber of the Jackal

"Heliopolis (City of the Sun) was referred to in the Bible as On but was originally known in the Egyptian language as Innu, or Innu Mehret- - meaning 'the pillar' or 'the northern pillar'. 3 It was a district of immense sanctity, associated with a strange group of nine solar and stellar deities, and was old beyond reckoning when Senuseret chose it as the site for his obelisk. Indeed, together with Giza (and the distant southern city of Abydos) Innu / Heliopolis was believed to have been part of the first land that emerged from the primeval waters at the / Page 382 / moment of creation, the land of the 'First Time', where the gods had commenced their rule on earth.4

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 ): 5

  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"

At this point of a turning circle that Zed Aliz Zed twizzled a skip n'a half on a fast turning ha-penny, then at another point of that ever re-curring point that ever was. Alizzed whosever, distilled, a number or five, from out the in, that Magikalalphabet.

 I RA ATUM

I = 9th number of the magikalphabet. . . R =18 . . .A = 1 . . . A = 1 . . .T = 20. . .U = 21 . . . M = 13

 The Alizzed then had that scribe add to reduce, reduce to deduce

R A A   T   U   M

1 + 8 1 1  2+0 2+1 1+3

  9 1 1 2 3 4

 

HOLY BIBLE Scofield References

Jeremiah B.C. 590

Page 809 8 x 9 + 72 7 + 2 = 9

Chapter 33 Verse 3 x 33 = 99

"Call unto me, and I will answer thee, and shew thee great and mighty things which thou know-est not."

That again said the scribe. That again said Zed Aliz Zed . The scribe writ. That again, again. 

 

Fingerprints Of The Gods Graham Hancock

Page 381 Chapter 41

 "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. Imade my seed to enter my hand. Ipoured 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"

" 3226 years "

3 x 2 x 2 x 6 = 72  

 Here, az if a being out of kilter, the Alizzed magiked up the magic names of Osiris, Iris, and Set, who then multiplied a truth.

OSIRIS x IRIS x SET = 72

 

  THE RECURRENT DREAM

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

The far yonder scribe again watched in some amaze the Zed Ali Zed, in swift repeat scatter the nine numbers amongst the letters of their progress. At the throw of the ninth arm when in conjunction set, the far yonder scribe made record of the fall

A
B
C
D
E
F
G
H
I
J
K
L
M
N
O
P
Q
R
S
T
U
V
W
X
Y
Z
1
2
3
4
5
6
7
8
9
1
2
3
4
5
15
16
17
18
19
20
21
22
23
24
25
26

Added to all, minus none, shared by everybody, multiplied in abundance.

 

 Fingerprints of the Gods

Graham Hancock 1995

Page 71 "Osiris, The ancient Egyptian high god of death and resurrection."

"…He was plotted against by seventy-two members of his court, led by his brother- in -law Set..."

"… Set, out hunting in the marshes, discovered the coffer, opened it and in a mad fury cut the royal corpse into fourteen pieces,"

seventy-two x fourteen

72 x 14

1008

Ra and the Eight

Page 273 / 274

 "The precessional numbers highlighted by Sellers in the Osiris myth are 360, 72 ,30, and 12."

"72 = the number of years required for the equinoctial sun to complete a precessional shift of one degree along with the ecliptic;"

On direction from the Alizzed, the scribe returned to the matter of still waters, still running deep.

Page 421 Chapter 45

Seventeen centuries of kings

I walked on into the deeper darkness, eventually finding my way to the Gallery of Kings. It led off from the eastern edge of the inner Hypostyle Hall about 200 feet from the entrance to the temple.

To pass through the gallery was to pass through time itself. On the wall to my left was a list of 120 of the gods of Ancient Egypt, together /

Page 422 / with the names of their principal sanctuaries. On my right, covering an area of perhaps ten feet by six feet, were the names of the 76 pharaohs who had preceded Seti1 to the throne: each name was carved in hieroglyphs inside an oval cartouche.

This tableau was known as the 'Abydos King List'. Glowing with colours of molten gold, it was designed to be read from left to right and was divided into five vertical and three horizontal registers it covered a grand expanse of almost 1700 years, beginning around 3000 BC with the reign of Menes, first king of the first dynasty, and ending with Seti's own reign around 1300BC. At the extreme left stood two figures exquisitely carved in high relief: Seti and his young son, the future Ramesses II.

Hypogeum

 Belonging to the same class of historical documents as the Turin Papyrus and the Palermo Stone, the list spoke eloqently of the continuity of tradition. An inherant part of that tradition, was the belief or memory of a First, Time long, long ago, when the gods had ruled in Egypt. Principal among these gods was Osiris, and it was therefore appropriate that the Gallery of the Kings should provide access to a second corridor, leading to the rear of the temple where a marvellous building was located - one associated with Osiris from the beginning of written records in Egypt9 and described by the Greek geographer Strabo (who visited Abydos in the first century BC) as ' . . . a remarkable structure built of solid stone {containing} a spring which lies at a great depth, so that one descends to it down vaulted galleries made of monoliths of surpassing size and workmanship There is a canal leading to the place from the great river . . .' 10

A few hundred years after Strabo's visit when the religion of Ancient Egypt had been supplanted by the new cult of Christianity, the silt of the river and the sands of the desert began to drift into the Osireion, filling it foot by foot, century by century by century, until its upright monoliths and huge lintels were buried and forgotten. And so it remained, out of sight and out of mind, until the beginning of the twentieth century, when the archeologists Flinders Petrie and Margaret Murray began excavations. In their 1903 season of digging /

Page 423 / they uncovered parts of a hall and passageway, lying in the desert about 200 feet south-west of the Seti I Temple and built in the recognizable architectural style of the Nineteenth Dynasty. However sandwiched between these remains and the rear of the Temple, they found unmistakeable signs that 'a large underground building' lay concealed.11 'This hypogeum', wrote Margaret Murray, appears to Professor Petrie to be the place that Strabo mentions,usually called Strabo's Well.12 This was good guesswork on the part of Petrie and Murray. Shortage of cash, however, meant that their theory of a buried building was not tested until the digging season of 1912-13. Then, under the direction of Professor Naville of the Egypt Exploration Fund, a long transverse chamber was cleared, at the end of which, to the north-east, was found a massive stone gateway made up of cyclopean blocks of granite and sandstone.

The next season, 1913 - 14, Naville and his team returned with 600 local helpers and diligently cleared the whole of the huge underground building:

What we discovered [Naville wrote] is a gigantic construction of about 100 feet in length and 60 in width, built with the most enormous stones that may be seen in Egypt. In the four sides of the enclosure walls are cells, 17 in number, of the height of a man and without ornamentation of any kind. The building itself is divided into three naves, the middle one being wider than those of the sides; the division is produced by two collonades made of huge granite monoliths supporting architraves of equal size.13

Naville commented with some astonishment on one block he measured in the corner of the building's northern nave, a block more than twenty - five feet long.14 Equally suprising was the fact that the cells cut into the enclosure walls had no floors, but turned out, as the excavations went deeper, to be filled with increasingly moist sand and earth:

The cells are connected by a narrow ledge between two and three feet wide; there is a ledge also on the opposite side of the nave, but no floor at all, and in digging to a depth of 12 feet we reached infilterated water. Even below the great gateway there is no floor, and when there was water in front of it the cells were probably reached with a small boat.15 /

 Page 424 Diagram ommited. Plan of the Osireion.

The most ancient stone building in Egypt

Water, water, everywhere - this seemed to be the theme of the Osireion, which lay at the bottom of the huge crater Naville and his men had excavated in 1914. It was positioned some 50 feet below the level of the floor of the Seti I Temple, almost flush with the water-table, and was approached by a modern stairway curving down to the south-east. Having descended this stairway, I passed under the hulking lintel slabs of the great gateway Naville (and Strabo) had described and crossed a narrow footbridge - again modern- which brought me to a large sandstone plinth.

Measuring about 80feet in length by 40 in width, this plinth was composed of enormous paving blocks and was entirely surrounded by water. Two pools, one rectanular and the other square, had been cut into the plinth along the centre of its long axis and at either end stairways led down to a depth of about 12 feet below the water level. The plinth also supported the two massive colonnades Naville mentioned in his report, each of which consisted of five chunky rose - coloured granite monoliths about eight feet square by 12 feet high and weighing, on average, around 100 tons.16 The tops of these huge columns were spanned by granite lintels and there was evidence that the whole building had once been roofed over with a series of even larger monolithic slabs.17

To get a proper understanding of the structure of the Osireion, I found it helpful to raise myself directly above it in my mind's eye, so that I could look down on it. This exercise was assisted by the absence of the original roof which made it easier to envisage the whole edifice in plan. Also helpful was the fact that water had now seeped up to fill all of the building's pools, cells and channels to a depth of a few inches below the lip of the central plinth, as the original designers had apparently intended it should.18

Looking down in this manner, it was immediately apparent that the plinth formed a rectangular island, surrounded on all four sides by a water-filled moat about 10feet wide. The moat was contained by an immense, rectangular enclosure wall, no less than 20 feet thick,19 made of very large blocks of red sandstone disposed in polygonal jigsaw puzzle patterns. Into the huge thickness of this wall were set the 17 cells mentioned in Naville's report. Six lay to the east, six to the west, /

 Page 426 / two to the south and three to the north. Off the central of the three northern cells lay a long transverse chamber, roofed with and composed of limestone. A similar transverse chamber also of limestone but no longer with an intact roof, lay immediately south of the great gateway. Finally, the whole structure was enclosed within an outer wall of limestone, thus completing a sequence of inter-nested rectangles, i.e., from the outside in, wall, wall moat plinth.

Another notable and outstandingly unusual feature of the Osireion was that it was not even approximately aligned to the cardinal points. Instead, like the way of the dead at Teotihuacan in Mexico, it was oriented to the east of due north. Since Ancient Egypt had been a civilization that could and normally did achieve precise alignments for its buildings, it seemed to me improbable that this apparently skewed orientation was accidental. Moreover, although 50 feet higher the Seti I temple was oriented along exactly the same axis - and again not by accident. The question was: which was the older building? Had the axis of the Osireion been predetermined by axis of the Temple or vice versa? This it turned out, was an issue over which considerable controversy, now long forgotten, had once raged. In a debate which had many connections with that surrounding the Sphinx and the Valley Temple at Giza, eminent archeologists had initially argued that the Osireion was a building of truly immense antiquity, a view expressed by Professor Naville in the London Times of 17 March 1914:

This monument raises several important questions. As to its date, its great similarity with the Temple of the Sphinx {as the Valley Temple was then known] shows it to be of the same epoch when building was made with enormous stones without any ornament. This is character-istic of the oldest architecture in Egypt. I should even say that we may call it the most ancient stone building in Egypt.20

Describing himself as overawed by the 'grandeur and stern simplicity' of the monument's central hall, with its remarkable granite monoliths, and by 'the power of those ancients who could bring from a distance and move such gigantic blocks', Naville made a suggestion concerning the function the Osireion might originally have been intended to serve: 'Evidently this huge construction was a large reservoir where water was stored during the high nile . . . It is curious that what we may consider as a beginning in architecture is neither a temple nor a tomb, but a gigantic pool, a waterwork . . . 21"

"In ...1914 it was 'the most ancient stone building in Egypt'. . ."

Page 429 / 430 " As Naville observed, the Osireion's similarity to the Valley Temple at Giza ' showed it to be of the same epoch when building was / made with enormous stones'. Likewise, until the end of her life, Margaret Murray remained convinced that the Osireion was not a cenotaph at all (least of all Seti's) She said,

It was made for the celebration of the mysteries of Osiris, and so far is unique among all the surviving buildings of Egypt. It is clearly early, for the great blocks of which it is built are of the style of the Old Kingdom; the simplicity of the actual building also points to it being of that early date.. . ."

"...Apart from the Valley Temple and other cyclopean edifices on the Giza Plateau, no other building remotely resembling the Osireion is known from any other epoch of Egypt's long history. This handful of supposedly Old Kingdom structures, built out of giant megaliths, seem to belong in a unique category. They resemble one another much more than they resemble any other known style of architecture and in all cases there are question-marks over their identity.

  Isn't this precisely what one would expect of buildings not erected by any historical pharaoh but dating back to prehistoric times? Doesn't it make sense of the mysterious way in which the Sphinx and the Valley Temple, and now the Osireion as well, seem to have become vaguely connected with the names of particular pharaohs ( Khafre and Seti I ), without ever yielding a single piece of evidence that clearly and unequivocally proves those pharaohs built the structures concerned? "

Page 177 Chapter 22

City of the Gods  

 The overwhelming message of a large number of Central American legends is that the Fourth Age of the world ended very badly. A catastrophic deluge was followed by a long period during which the light of the sun vanished from the sky and the air was filled with a tenebrous darkness. Then:

The gods gathered together at Teotihuacan ['the place of the gods'] and wondered anxiously who was to be the next sun. Only the sacred fire [ the material representation of Huehueteotl, the god who gave life its beginning] could be seen in the darkness, still quaking following the recent chaos. Someone will have to sacrifice himself, throw himself into the fire,' they cried, ' only then will there be a Sun.'1

A drama ensued in which two deities ( Nanahuatzin and Tecciztecatl ) immolated themselves for the common good. One burned quickly in the centre of the sacred fire; the other roasted slowly on the chambers at its edge 'The gods waited for a long time eventually the sky started to glow red as a at dawn. In the east appeared the great sphere the sun, life-giving and incandescent . . .'2

It was at this moment of cosmic rebirth that Quetzalcoatl manifested himself. His mission was with humanity of the Fifth age. He therefore took the form of a human being - a bearded white man, just like Viracocha.

In the Andes, Viracocha's capital was Tiahuanaco. In Central /  Page 178 / Quetzalcoatl's was the supposed birth-place of the Fifth, Teotihuacan, the city of the gods.3

The citadel, the Temple and the Map of Heaven 

Teotihuacan, 50 kilometres north -east of Mexico City

I stood in the airy enclosure of the Citadel and looked north across the morning haze towards the Pyramids of the Sun and the Moon. Set amid grey-green scrub country, and ringed by distant mountains, these two great monuments played their parts in a symphony of ruins strung out along the axis of the so-called 'Street of the Dead'. The citadellay at the approximate mid point of this wide avenue which ran perfectly straight for more than four kilometres. The Pyramid of the Moon was at its northern extreme, The pyramid of the Sun offset somewhat to its east.

In the context of such a geometric site, an exact north-south or east-west orientation might have been expected. It was Therefore surprising that the architects who had planned Teotihuacan had deliberately chosen to incline the Street of the Dead 15 " degrees "30 "minutes "east of north. There were several theories as to why this eccentric orientation had been selected, but none was especially convincing. Growing numbers of scholars, however, were beginning to wonder whether astronomical alignments might have been involved. One, for example, had proposed that the Street of the Dead might have bee'built to face the setting of the Pleiades at the time it was constructed4 Another Professor Gerald Hawkins, had suggested that a 'Sirius- Pleides axis' could have played a part. 5 And Stansbury Hagar (secretary of the Department of Ethnology at the Brooklyn Institute of the Arts and Sciences), had suggested that the street might represent the Milky Way.6

Indeed Hagar went further than this, seeing the portrayal of specific planets and stars in many of the pyramids, mounds and other structures that hovered like fixed satellites around the axis of the Street of the Dead. His complete thesis was that Teotihuacan had been designed as a kind of 'map of heaven': ' It reproduced on earth a supposed celestial plan of the sky-world where dwelt the deities and spirits of the dead. '7

Page 180 / During the 1960s and 1970sHagar's intuitions were tested in the field by Hugh Hartleston Jr, an American engineer resident in Mexico, who carried out a comprehensive mathematical survey at Teotihua-can Harleston reported his findings in October 1974 at the International Congress of Americanists.8 His paper, which was full of daring and innovative ideas, contained some particularly curious information about the Citadel and about the Temple of Quetzalcoatl located at the eastern extreme of this great square compound.

The Temple was regarded by scholars as one of the best-preserved archaeological monuments in Central America. 9 This was because the original, prehistoric structure had been partially buried beneath another much later mound immediately in front of it to the west. Excavation of that mound had revealed the elegant six-stage pyramid that now confronted me. It stood 72 feet high and its base covered an area of 82000 square feet.

Still bearing traces of the original multicoloured paints which had coated it in antiquity, the exposed Temple was a beautiful and strange sight. The predominant sculptural motif was a series of huge serpent heads protruding three-dimensionally out of the facing blocks and lining the sides of the massive central stairway. The elongated jaws of these oddly humanoid reptiles were heavily endowed with fangs, and the upper lips with a sort of handlbar moustache. Each serpent's thick neck was ringed by an elaborate plume of feathers - the unmistakable symbol of Quetzalcoatl.10

What Harleston's investigations had shown was that a complete mathematical relationship appeared to exist among the principal structures lined up along the Street of the Dead (and indeed beyond it ) This relationship suggested something extraordinary, namely that Teotihuacan might originally have been designed as a precise scale- model of the solar system. At any rate, if the centre line of the Temple of Quetzalcoatl were taken as denoting the position of the sun, markers laid out northwards from it along the axis of the Street of the Dead seemed to indicate the correct orbital distances of the inner planets, the asteroid belt, Jupiter, Saturn (represented by the so-called 'Sun' Pyramid), Uranus (by the 'Moon' Pyramid), and Neptune and Pluto, by as yet unexcavated mounds some kilometres farther north.11 /

Page 181 / If these correlations were more than coincidental, then, at the very least, they indicated the presence at Teotihuacan of an advanced observational astronomy, one not surpassed by modern science until a relatively late date. Uranus remained unknown to our own astrono-mers until 1787, Neptune until 1846 and Pluto until 1930. Even the most conservative estimate of Teotihuacan's antiquity, by contrast, suggested that the principal ingrediants of the site-plan (including the Citadel, the Street of the Dead and the Pyramids of the Sun and the Moon) must date back at least to the time of Christ.12 No known civilization of that epoch, either in the Old World or in the New, is supposed to have had any knowledge at all of the outer planets - let alone to have possessed accurate information concerning their orbital distances from each other and from the sun.

Egypt and Mexico - more coincidences?

After completing his studies of the pyramids and avenues of Teotihuacan, Stasbury Hagar concluded: 'We have not yet realized either the importance or the refinement, or the widespread distribu-tion throughout ancient America, of the astronomical cult of which the celestial plan was a feature, and of which Teotihuacan was one of the principal centres. '13

But was this just an astronomical 'cult'? Or was it something approximating more closely to what we might call a science? And whether cult or science, was it realistic to suppose that it had enjoyed 'widespread distribution' only in the Americas when there was so much evidence liking it to other parts of the ancient world?

For example, archaeo-astronomers making use of the latest star-mapping computer programmes had recently demonstrated that the three world-famous pyramids on Egypt's Giza plateau formed an exact terrestrial diagram of the three belt stars in the constellation of Orion.14 Nor was this the limit of the celestial map the Ancient Egyptian priests had created in the sands on the west bank of the Nile. Included in their overall vision, as we shall see in Parts VI and VII, there was a natural feature - the river Nile- which was exactly where it should be had it been designed to represent the Milky Way.15

The incorporation of a 'celestial plan' into key sites in Egypt and / Page 182 / Mexico did not by any means exclude religious functions. On the contrary, whatever else they may have been intended for it is certain that the monuments of Teotihuacan, like those of the Giza plateau, played important religious roles in the lives of the communities they served.

Thus Central American traditions collected in the sixteenth century by Father Bernardino de Sahagun gave eloquent expression to a widespread belief that Teotihuacan had fulfilled at least one specific and important religious function in ancient times. According to these legends the City of the Gods was so known because 'the Lords therein buried, after their deaths, did not perish but turned into gods. . . '16 In other words, it was 'the place where men became gods'17 It was additionally known as the place of those who had the road of the gods',18 and 'the place where gods were made'.19

Was it a coincidence, I wondered, that this seemed to have been the religios purpose of the three pyramids at Giza ? The archaic hieroglyphs of the Pyramid Texts, the oldest coherent body of writing in the world, left little room for doubt that the ultimate objective of the rituals carried out within those colossal structures was to bring about the deceased pharaoh's transfigeration - to throw open the doors of the firmament and to make a road' so that he might 'ascend into the company of the Gods'20

The notion of pyramids as devices designed (presumably in some metaphysical sense) 'to turn men into gods' was, it seemed to me, too idiosyncratic and peculiar to have been arrived at independently in both Ancient Egypt and Mexico. So, too, was the idea of using the layout of sacred sites to incorprate a celestial plan.

Moreover, there were other strange similarities that deserved to be considered.

Just as at Giza, three principal pyramids had been built at Teotihuacan: the Pyramid / Temple of Quetzalcoatl, the Pyramid of theSun and the Pyramid of the moon. Just as at Giza, the site plan was not symetrical, as one might have expected, but involved two structures in direct alignment with each other while the third appeared to have been deliberately offset to one side. Finally at Giza, the summits of the Great Pyramid and the Pyramid of Cephren were level, even though the former was taller building than the latter./ Page 183 Likewise, at Teotihuacan, the summits of the Pyramids of the Sun and the Moon were level even though the former was taller. The reason was the same in both cases: the Great Pyramid was built on lower ground than the Pyramid of Cephren, and the Pyramid of the Sun on lower ground than the Pyramid of the Moon. 21

Could all this be coincidence? Was it not more logical to conclude that there was an ancient connection between Mexico and Egypt?

  For reasons I have outlined in Chapters Eighteen and Nineteen I doubted whether any direct, causal link was involved - at any rate within historic times. Once again, however, as with the Mayan calendar, and as with the early maps of Antartica, was it not worth keeping an open mind to the possibility that we might be dealing with legacy: that the pyramids of Egypt and the ruins of Teotihuacan migh express the technology, the geographical knowledge, the observational astronomy (and perhaps also the religion ) of a forgotten civilisation of the past which had once, as the Popol Vuh claimed, 'examined the four corners, the four points of the arch of the sky, and the round face of the earth'?

  There was widespread agreement among academics concerning the antiquity of the Giza pyramids, thought to be about 4500 years old.22 No such unanimity existed with regard to Teotihuacan. Neither the Street of the Dead, nor the Temple of Quetzalcoatl,nor the pyramids of the Sun and the Moon had ever been definitively dated.23 The majority of scholars believed that the city had flourished between 100 BC and AD 600, but others argued strongly that it must have risen to prominence much earlier, between 1500 and 1000BC. There were others still who sought, largely on geological grounds, to push the foundation date back to 4000 BC before the eruption of the nearby volcano Xitli.24

Amid all this uncertainty about the age of Teotihuacan, I had not been surprised to discover that no one had the faintest idea of the

identity of those who had actually built the largest and most remarkable metropolis ever to have existed in the pre-Columbian New World. 25 All that could be said for sure was this: when the Aztecs, on their march to imperial power, first stumbled upon the mysterious city in the twelfth century AD, its colossal edifices and avenues were already old beyond imagining and so densely overgrown Page 184 / that they seemed more like natural features than works of man. 26 Attached to them, however, was a thread of local legend, passed down from generation to generation, which asserted that they had been built by giants27 and that their purpose had been to transform men into gods."

"... We have already considered the possibility that the Way of the Dead may have served as a terrestrial counterpart of the Milky Way. Of interest in this regard is the work of another American, Alfred E. Schlemmer, who- like Hugh Harleston Jr - was an engineer Schlemmer's field was technological forecasting, with specific refer-ence to the prediction of earthwakes,31 on which he presented a paper / Page 185 at the Eleventh National Convention of Chemical Engineers (in Mexico City in October 1971).

Schlemmers argument was that the Street of the Dead might never have been a street at all. Instead, it might originally have been laid out as a row of linked reflecting pools, filled with water which had descended through a series of locks from the Pyramid of the Moon, at the northern extreme, to the citadel in the south.

As I walked steadily north wards towards the still-distant Moon Pyramid, it seemed to me that this theory had several points in its favour. For a start the 'Street' was blocked at regular intervals by high partition walls, at the foot of which the remains of well made sluices could clearly be seen. Moreover, the lie of the land would have facilated a north-south hydraulic flow since the base of the Moon Pyramid stood on ground that was approximately 100 feet higher than the area in front of the citadel. The partioned sections could easily have been filled with water and might indeed have served as reflecting pools.." "..Finally, the Teotihuacan Mapping Project (financed by the National Science Foundation in Washington DC and led by Professor Rene Millon of the University of Rochester) had demonstrated conclusively that the ancient city had possessed'many carefully laid-out canals and systems of branching waterways, artificially dredged into straightened portions of a river, which formed a network within Teotihuacan and ran all the way to [Lake Texcoco], now ten miles distant but perhaps closer in antiquity' . 32

There was much argument about what this vast hydraulic system had been designed to do. Schlemmers contention was that the particular waterway he had identified had been built to serve a pragmatic purpose as a 'long-range seismic monitor'-part of 'an ancient science, no longer understood'. He painted out that remote earthquakes 'can cause standing waves to form on a liquid surface right across the planet' and suggested that the carefully graded and spaced reflecting pools of the Street of the Dead might have been designed 'to enable Teotihuacanos to read from the standing waves formed there the location and strength of earthquakes around the / Page 187 / globe, thus allowing them to predict such an occurrences in their own area'.34

There was, of course, no proof of Sclemmer's theory. However, when I remembered the fixation with earthquakes and floods apparent everywhere in Mexican mythology, and the equally obessive concern with forecasting future events evident in the Maya calendar, I felt less inclined to dismiss the apparently far-fetched conclusions of the American engineer. If Schlemmer were right, if the ancient Teotihu-canos had indeed understood the principles of resonant vibration and had put them into practice in seismic forecasting, the implication was that they were the possessors of an advanced science. And if people like Hagar and Harleston were right - if, for example, a scale-model of the solar system had also been built into the basic geometry of Teotihuacan - this too suggested that the city was founded by a scientifically evolved civilization not yet identified.

I continued to walk northwards along the Street of the Dead and turned east towards the Pyramid of the Sun. Before reaching this great monument, however, Ipaused to examine a ruined patio, the principal feature of which was an ancient 'temple' which concealed a perplexing mystery beneath its rock floor.

Page 188 Chapter 23  

The Sun and the Moon and the way of the Dead  

  Some archaeological discoveries are heralded with much fanfare; others, for various reasons, are not. Among this latter category must be included the thick and extensive layer of sheet mica found sandwiched between two of the upper levels of the Teotihuacan Pyramid of the Sun when it was probed for restoration in 1906. The lack of interest which greeted this discovery, and the absence of any follow-up studies to determine its possible function is quite understandable because the mica, which had a considerable commer-cial value was removed and sold as soon as it had been excavated..."

"...There had also been a much more recent discovery of mica at Teotihuacan(in the 'Mica Temple')  and this too has passed almost without notice. Here the reason is harder to explain because there has been no looting and the mica remains on site.2

One of a group of buildings, the Mica Temple is situated around a patio about 1000 feet south of the west face of the Pyramid of the Sun. Directly under a floor paved with heavy rock slabs, archeologists financed by the Viking Foundation excavated two massive sheets of mica which had been carefully and purposeively installed at some extremely remote date by a people who must have been skilled in / Page 189 / cutting and handling this material. The sheets are ninety feet square and form two layers. one laid directly on top of the other.3

 

The scribe, now knowing the score, noted carefully the page number, then taking a word or two, divided, multipled, and in addition, noted, that 'ninety feet square' revealed the following, namely, That 90 divided by 12 iz 7.5. That 90 x 90 iz 8100. That 90 + 90 iz 180 and that 90 x 90 x 2 iz 16200 that divided by two iz 1800 and that 1 + 8 iz 9. THAT iz THAT said Zed Aliz Zed. And so it was.

After such pause for quick breath, Brother Graham again put pen to paper, the line of which, yon scribe dutifully copied,word for word.

Page 1 + 8 + 9 = 18 1 + 8 = 9 1 x 8 x 9 = 72 7 + 2 = 9

" Mica is a not a uniform substance substance but contains trace elements of different metals depending on the kind of rock formation in which it is found. Typically these metals include potassium and aluminium and also, in varying quantities, ferrous and ferric iron, magnesium, lithium, manganese and titanium. The trace elements in Teotihua-can's Mica Temple indicate that the underfloor sheets belong to a type which occurs only in Brazil, some 2000 miles away.4 Clearly, therefore the builders of the Temple must have had a specific need for this particular kind of mica and were prepared to go to considerable lengths to obtain it, otherwise they could have used the locally available variety more cheaply and simply.

Mica does not leap to mind as an obvious general-purpose flooring material. Its use to form layers underneath a floor, and thus completely out of sight, seems especially, bizarre when we remember that no other ancient structure in the Americas, or anywhere else in the world, has been found to contain a feature like this.5

It is frustrating that we will never be able to establish the exact position, let alone the purpose, of the large sheet that Bartres excavated and removed from the Pyramid of the Sun in 1906. The two intact layers in the Mica Temple, on the other hand, resting as they do in a place where they had no decorative function, look as though they were designed to do a particular job. Let us note in passing that mica posesses characteristics which suit it especially well for a range of technological applications. In modern industry, it is used in the construction of capacitors and is valued as a thermal and electric insulator. It is also opaque to fast neutrons and can act as a moderator in nuclear reactions.

The scribe inserts a swift return from the come day go day record.

Fingerprints Of The Gods Graham Hancock 1995

Page 189 1 x 8 x 9 = 72 " The Sun and the Moon and the way of the Dead

Pyramid of the Sun, Teotihuacan,

  Having climbed more than 200 feet up a series of flights of stone stairs I reached the summit and looked towards the zenith. It was midday 19 May, and the sun was directly overhead, and the sun was directly overhead, as it would be again on 25 / Page 190 / July. On these two dates, and not by accident, the west face of the pyramid was oriented precisely to the position of the setting sun. 6

  "A more curious but equally deliberate effect could be observed on the equinoxes. 20 March and 22 September. Then the passage of the sun's rays from south to north resulted at noon in the progressive obliteration of a perfectly straight shadow that ran along one of the lower stages of the western facade. The whole process, from complete shadow to complete illumination, took exactly 66.6 seconds. It had done so without fail, year - in year - out, ever since the pyramid had been built and would continue to do so until the giant edifice crumbled into dust. 7

What this meant of course, was that at least one of the many functions of the pyramid had been to serve as a 'perennial clock', precisely signalling the equinoxes and thus facilating calendar corrections as and when necessary for a people apparently obsessed, like the Maya, with the elapse and measuring of time. Another implication was that the master - builders of Teotihuacan must have possessed an enormouse body of astronomic and geodetic data and refferred to this data to set the Sun Pyramid at the precise orientation necessary to achieve the desired equinoctial effects."

 ZAZAZAZAZAZAZAZAZA

 Page 75 Chapter 10

The City at the Gate of the Sun

"The early Spanish travellers who visited the ruined Bolivian city of Tiahuanaco at around the time of the conquest were impressed by the sheer size of its buildings and by the atmosphere of mystery that clung to them. 'I asked the natives whether these edifices were built in the time of the Inca,' wrote the chronicler Pedro Cieza de Leon, 'They laughed at the question, affirming that they were made long before the Incas reign and . . . that they had heard from their forbears that everything to be seen there appeared suddenly in the course of a single night . . . '1 Meanwhile another Spanish visitor of the same period recorded a tradition which said that the stones had been lifted miraculously off the ground, 'They were carried through the air to the the sound of a trumpet.'2

Not long after the conquest a detailed decription of the city was written by the historian Garcilaso de la Vega.. No looting for treasure or for building materials had yet taken place and, though ravaged by the tooth of time, the site was still magnificent enough to take his breath away:

We must now say something about the large and almost incredible buildings of Tiahuanaco. There is an artificial hill, of great height, built on stone foundations so that the earth will not slide. There are gigantic figures carved in stone . . . these are much worn which shows there great antiquity. There are walls, the stones of which are so enormous it is difficult to imagine what human force could have put / Page 76 them in place. And there are the remains of strange buildings, the most remarkable being stone portals, hewn out of solid rock; these stand on bases anything up to 30 feet long, 15 feet wide and 6 feet thick, base and portal being all of one piece . . . How, and with the use of what tools or implements, massive works of such size could be achieved are questions which we are unable to answer . . . Nor can it be imagined how such enormous stones could have been brought here . . .3

That was in the sixteenth century. more than 400 years later, at the end of the twentieth century, I shared Garcilaso's puzzlement Scattered around Tiahuanaco, in defiance of the looters who had robbed the site of so much in recent years were monoliths so big and cumbersome yet so well cut that they almost seemed to be the work of super-beings.

Sunken temple

Like a disciple at the feet of his master, I sat on the floor of the sunken temple and looked up at the enigmatic face which all the scholars of Tiahuanaco believed was intended to represent Viracocha. Untold centuries ago, unknown hands had carved this likeness into a tall pillar of red rock. Though much eroded, it was the likeness of a man of power . . .

He had a high forehead, and large, round eyes. His nose was straight, narrow at the bridge flaring towards the nostrils. His lips were full. His distinguishing feature, however, was his stylish and imposing beard, which had the effect of making his face broader at the jaws than at the temples. looking more closely, I could see that the sculptor had portrayed a man whose skin was shaved all around his lips with the result that his moustache began high on his cheeks, roughly parallel with the end of his nose. From there it curved extravagantly down beside the corners of his mouth, forming an exaggerated goatee at the chin, and then followed his jawline back to his ears. Above and below the ears, on the side of the head, were carved odd representations of animals. Or perhaps it would be better to describe / Page 77 / these carvings as representations of odd animals, because they looked like big, clumsy, prehistoric mammals with fat tails and club feet.

There were other points of interest. For example, the stone figure of Viracocha had been sculpted with the hands and arms folded, one below the other, over the front of a long, flowing robe. On each side of this robe appeared the sinuous form of a snake coiling upwards from ground to shoulder level. And as I looked at this beautiful design (the original of which had perhaps been embroidered on rich cloth) the picture that came into my mind was of Viracocha as a wizard or a sorcerer, a bearded, Merlin-like figure dressed in weird and wonderful clothes, calling down fire from heaven."

The Sphinx and the Megaliths John Ivimy 1973

Page 66 "The name Merlin is supposed by some to be derived from that of the Celtic sky God Myrddin, which would link this ancient tradition of wizardry with the druids - the priests, doctors, and wise men of the Celts who were the inhabitants of Britain and France when the Romans came" 

 Page 65 The Mystery of the Megaliths

"Megalithic Structures - that is to say, prehistoric monuments built with stones of enormous size - exist in many parts of the world. The most famous, if not the greatest number, are found in the British Isles and in Brittany in the north-west corner of France. They are of many different kinds - dolmens or cromlechs (tables of two or more uprights supporting a flat stone on top), chambered tombs, menhirs or great stones standing alone, stone rings of various sizes and shapes (circles, flattened circles, ellipses, and egg-shaped rings), and straight avenues of standing stones arranged like grids in multiple rows.

Of all the megalithic structures by far the best known and the best preserved is the circular 'temple' of Stonehenge on Salisbury Plain. We call it a temple because, in the words of the official guide, 'almost everyone agrees that Stonehenge was a temple',1 but we print the word in inverted commas because there is no evidence to prove that it was ever in regular use for religious worship, much less that it was originally designed for that purpose. What was the original purpose of the founders of Stonehenge is, in fact, the core of the mystery that we are here attempting to unravel.

From the point of view of sheer size and complexity of structure perhaps the most important of the megalithic sites is the great stone ring at Avebury on the Marlborough Downs about 16 miles (25 kilometres) to the north. This is the centre of a cluster of prehistoric stones and earthworks which include the neolithic camp of Windmill Hill, the 350-foot (107 metres) long West Kennet Long Barrow, and Silbury Hill, the biggest man-made mound in Europe with a height of 130 feet (40 metres) and a base covering more than 5 acres (2hectares)' 

Of the single megalithic stones by far the biggest is the great menhir of Er Grah (Le Grand Menhir Brise), which lies broken in three pieces on a peninsular in Quiberon Bay, South Brittany, not far from the 1000-yard long stone avenues of Carnac. This megalith once stood over 60 feet high and was clearly visible from 10 miles across the sea. It is estimated to weigh 340 tons. this is six or seven times the weight of the biggest of the huge sarsen stones of Stonehenge, which itself weighs 50 tons..." 

In medieval times it was believed, not unnaturally, that the erection of the great stones at Stonehenge and elsewhere was the work of magicians. There was no other possible explanation. In his Histories of the Kings of Britain written in the twelfth century, Geoffrey of Monmouth tells us that the stones of Stonehenge were brought to England from Ireland by the wizard Merlin to make a burial place for Britons who had been treacherously slain by the Saxon leader Hengist at a meeting to which he had invited them on Salisbury Plain. The British King Ambrosius Aurelianus (reputedly the brother of Uther Pedragon and uncle of King Arthur) wanted to build a memorial for the dead men which would last for ever, but his builders and masons could think of no way of doing this. So he sent for Mer-lin, the magician, who answered him thus:

' "If you want to grace the burial-place of these men with some lasting monument, send for the Giants' Ring which is on mount Killaraus in Ireland. In that place there is a stone construction which no man of this period could ever erect, unless he combined great skill and artistry. The stones are enormous and there is no one alive strong enough to move them. If they are placed in posi-tion round this site, in the way in which they are erected over there, they will stand forever." '2

Page 77 'These stones' (said Merlin) 'are connected with certain religious rites and they have various properties which are medicinally important. Many years ago the Giants transported them from the remotest confines of Africa and set them up in Ireland at a time when they inhabited that country. Their plan was that, whenever they felt ill, baths should be prepared at the foot of the stones: for they used to pour water over them and to run this water into baths in which their sick were cured. What is more, they mixed the water with herbal concoctions and so healed their wounds. There is not a single stone among them which hasn't some medicinal virtue.' "

Page 92 "Apollo, to whom the spherical temple of the Hyperboreans was dedicated, was not only a sun god: he was also a god of healing. Could there be a connection here between the famed good health of those people, the identity of the god they worshipped, and the magic medicinal properties of the stones of the Giants Ring which the wizard Merlin brought from Ireland in Geoffrey of Monmouth's tale? And could there also be a connection between the technical magic displayed in the erection of the stones and the worship of Apollo in his third capacity as god of technology and the arts?

The men whom King Aurelius sent to Ireland, according to Geoffrey, to fetch the stones had first to fight a battle with the Irish. He continues ..."

Stonehenge Decoded Gerald S Hawkins 1965

Page 20 " 'The Britons . . . made choice of Uther Pendragon the king's brother, with fifteen thousand men, to attend to this business.' The armada put to sea 'with a prosperous gale.' The irish heard of the proposed seizure of their monument, and king Gilloman raised a 'huge army,' vowing that the Britons should not 'carry off from us the very Page 21 / smallest stone of the Dance.' But the invaders 'fell upon them straightway at the double-quick . . . prevailed . . . pressed forward to mount Killaraus . . . '

Then the would-be monument-movers were faced with the problem of how to transport those great stones. ' They tried huge hawsers . . . ropes . . . scaling ladders [memories of the lists of weapons in Caesar's Gallic Wars!] . . .never a whit the forwarder . . .' Merlin had to take over. He burst out laughing and put together his own engines . . . laid the stones down so lightly as none would believe . . .bade carry them to the ships,' and they all 'returned unto Britain with joy' and there 'set them up about the compass of the burial-ground in such wise as they had stood . . . and proved yet once again how skill surpasseth strength.'

Geoffrey added that Uther Pendragon, and King, or Emperor Constantine, were both buried at Stonehenge.

Most of Geoffrey's story is useful only as entertainment but there are certain bits of it that merit consideration or if not consideration at least comment. ITEM:: Stonehenge was certainly not built to c ommemorate either Saxon or British dead - but it is interesting that the old legend so firmly links it with such a use, when it was only recently found to have been a place of burial. ITEM: Geoffrey said that its stones were of supreme 'virtue.' It is true that there was general reverence for the mystic powers of stones for a long time after the coming of Christ - in 452A.D. the Synod of Arles denounced those 'who venerate trees wells and stones' and such de-nouncement was repeated by Charlemange and others down to recent times - but modern discoveries, to be discussed later, have demonstrated the possibility that the stones of Stone-henge may have been regarded by their original erectors as of especially sovereign powers. Two stones were crucial in the legend of Arthur: the unknown lad became king by literally one twist of the wrist - he grasped that mysterious sword and lightly and fiercely pulled it out of the stone' -... " The S ' word again, intercepted Zed Aliz. " and then the only man, or being, who could have saved him became asotted and doted on one of the ladies of the lake. . . that height Nimue . . . and always Merlin lay about the lady to have her maidenhood, and she was ever passing weary of him, / Page 22 / and would fain have been delivered of him, for she was afeard of him because he was a devil's son . . .and so on a time it happed that Merlin showed to her in a rock whereas was a great wonder . . . so by her subtle working she made Merlin to go under that stone to let her wit of the marvels there,but she wrote so there for him that he came never out for all the craft he could do and Merlin thus entombed beneath that stone - the fate of king and kingdom was sealed "

Page 22 "...It is interesting that in the legend Merlin did not resort to simple magic to whisk the stones from the old site to the new. He was of course more than capable of that: legendizers other than Geoffrey state that he transported the stones by his 'word of power' only. Could it be that there lurks folk-memory of actual moving of Merlin's 'engines'?

In the realm of purer myth, there may be more than engin-eering connection between Merlin and Stonehenge. Some mythographers have thought that the name 'Merlin' is a corruption of the name of the ancient Celtic sky god 'Myrddin,' who might have been worshipped at stone monuments. A Welsh triad states that the whole of Britain, before men came was called 'Clas Myrddin,' or 'Merlin's Enclosure.' The Welsh folklorist John Rhys in an 1886 Hibbert Lecture said, "I have come to the conclusion that we cannot do better than follow the story of Geoffrey, which makes Stonehenge the work of Merlin Emrys, commanded by another Emrys, which Iinterpret to mean that the temple belonged to the Celtic Zeus, whose later legendary self we have in Merlin.' In 1899 Page 23 Professor A.T. Evans wrote in the Archaeological Review that Stonehenge was an advanced representation of sepulchral architecture, ' where the cult or worship of departed ancestors may have become associated with the worship of the Celtic Zeus; the form under which the divinity was worshipped would have been that of his sacred oak.' "

 My God, said the scribe to Alizzed you were gone such a long time I thought you were never coming back. And, said the scribe, indicating the shadows of time past, 'those of tomorrow could'nt help but wonder, about the why's and wherefores of it all, whyever were you? 'The Y as in YOU of the I's that seize', said Zed Aliz ' taking a learning lean on a magic's tick, has been to the downside up of the upside down, to see how far it is. All the way there, and all the way back.

Reight writ the scribe, right on.

 Here thy iz wah scribe, said Zed Aliz, a present, from Avondales proud Eagle,

The scribe describes the present, of the presence.

 Merlin the Master Shaman

Goldarn it, yes sirree, He oughtnta get tangled up with Purty Miss P. R, A, precious Prard, Whaal that gal, show iz one hell of a bell. . . Time, her chime. Ah tell yer sranger, there aint many ring that southern bells, bell. know warra mean, know warra mean. When that honey prard, when she sho call they all fall know warra mean, know warra mean and my little love dove, please on receipt of these wordies, don't be thinking the manias running away with him.

Hey you, who? you

What me?

Yes you, you with the mania, come here, I haven't checked your passport. Who are you, and where are you going

Me, I'm Mania, I'm off to Romania

Mm said the customs official, trying his best to look like a policeman

He leaned back and stuck an important thumb in the belt of his uniform.

Blue black serge

Blue black sarge

Sarge it's serge

Oreight sarge

Serge

Reight sarge.

Oh dearest God, He held his flat Postman Pat hat flat by finger and thumb, finger thumb or dumb, hmm. He was the ginger tom from next door, bald and pink, pink and red, freckled proverbially fat, sweat a lot. Standing in brightly polished boo'its, boo'its jam packed with odour eaters, that wernt eating enought odour. Pink cherubim for a seraphim skin, skin parchement pink, pinky rosae rosaous. Look see, so sensitive said one, neath his uniform he's nought but paps, midriff and bum.

Skin that blanches whitey pink

The wink of ladies dressed in pink

Now lookey here Dave owd bean, hey up old son. I have never in my life known anybody go round the houses like you've done in order to gerr'in a sentence that you thought were areight. Your're unbelievable. Just cobble it in, theer and then, now c'mon and lets have it done wi. Yerra nut case, say it now, come on stick it here.

Go on Dave,sez Deb.Aw go'on Do'ive Sez Denise. Behold the skin. A frown past o'er the royal loyal sun kings son's face Oh beam sun beam.With kind old eyes that watered meekly, bleekly, and weakly in the sun. He sulked and skulked behind dark clouds.Until, of reigning in the rain he'd had enough. His royal dignity was there for all to see, A smile was summoned, ordered, pass by me. And then, as if by will intended, In him the sun, a rainbow thought engendered. This shimmering coronet of rainbow tears. This hovering irridescent quick silvered dragon fly.

The quintessential moment, time suspended, Then time restarted, a little late. A second perhaps, or maybe even two.The basking sun, basked on. The officer in custom pink pulled through. This newly painted image of the mind, With entrance unanounced it longed to make, To execute a bow, or maybe even two. He watched, entranced, transfixed. Merlin, the Master Shaman. Sole sorcerer to Arthur, once a king. This master of illusion, with a wink, Gave lie to his existence. The crusty conjurer, A card sharp, card carrying member he, Would turn a trick, for pensioners and young kids, At half the price, but only half the tricks.His magic now, a tawdry dull affair.Nights at Camelot, too, long gone. None now have faith in magic anymore.

He paused, he thought, he knew. I'm half the man, of half the man, I was before. Merlin the man of tattered habits. The master shaman, standing,whisky still, stock still. Deep in thought. Where now old man, the wisdom that you sought. He thrust a hand in dirty habit clean, His many pocketed cloak around thin shoulders draped. Without a glance, Merlin, drew out, from in, the pocket, of his pock marked, many pocketed memory coat. His myriad, mirrored images, of glazed glassed eyes. A residue of demons, once his fiends, and cause now, only for a laugh.

The shaman seer, a seance of the senses would he make.Pull a trick, of maybe even two. Merlin, an incantation breathed. . . . . Slight silver spear, sliver of light, sleight of hand, of mind and sight.

 The august magi, belched twice, His plumbing turbulent. An island alone Aloof, strange, silent. Reborn images appeared. . . . Magic into image see. Magi the magic, blinks, thinks, winks, And pokes sad embers of a dying brain. Light provoked barely an echo of his once bright flame. He raised his hand as if to bid adiue. His tired magic, look still works. A rag appeared from out thin air, t 'was old, and rough and stained. In bleak despair he turned to stare and stare, and stare anew. Startled from his reverie, he rested on the hard rock cafe of his reality. The rag meanwhile had nested in his hand. He raised the mirror to his knees, and careful not to look Gently began to wipe and scrub, and scrub and wipe and rub and rub and rub and rub. Lapsing again into thoughful mood mode The busy bee of static in his head paused.

Merlin for that were he felt the creeping, stalking, numbness. Creeping and stalking, stalking and creeping, within his brain his skeletal brain, his skeletal, eletal brain. The anaethetization of his faculties His memories continued apace. Magic of a sort there. He thought the illusion of his illusion was, Is. . .Was. . . Is. . .Was. . . Is. . .

The delusion of the illusion, this lay in mother sense, the womb of all his creations. Herein the source of all his theatre, how skillfully and clearly, cleverly and dearly.Productions such as his were hard to find. As long as the human race had existed, he had worn the rainment of his myriad names with pride.He knew this magus of magicians.That he, Merlin the magical. Sorcerer to KingsWas coming towards the end of his line. That he, confidence trickster of the senses. Working in many guises and disguises in many lands, throughout all ages the magician extrordinaire, Master of magic, trick and illusion. Like his forebears he knew all that had passed, and also of the future knew he too. This wizard of pantomine This master of the five. Servants, ready to serve his every wish. . . . . . I wish, I wish. When you wish upon a star, oh how wonderful you are. The old magus had continued all the while polishing his mirror, without once glancing at it. When you wish upon a star.

He ceased his task The waning of his powers coincided, as if by chance with the knowledge that had struck him like a lightening bolt of his own creation. Like a swift arrow of truth, of sudden realization, Deep in the heart of the soft, full, fat, cheese mollases of his brain. Its poisened tip of truth had dealt the self a mortal blow. This central character in his own magic, knew at last the truth of his magic. He was part of the magic of something else. Something much greater. Something of which he was but a piece. A piece of a jigsaw. A grain of Blakes sand on all the oceans of the world. All the ages of his creations had been an oddysey. The stars he wondered about on an evening,were the same stars that all existing within this magical reality. That they also were marvelling at. His journey a pilgrimage. A seeking of the self. He had asked many questions, experienced many things. There was alway something strange about my magic, the wisdom that he thought he had he'd never had before.Wise wisdom lost at sea. Drowned in a sea of knowledge. His blinded, gelded senses, had masked the way intended.

New age thoughtful thinkers, now the rage. They'd seen it all. Wonder of wonders, and they would not wonder. Their vices it suffices, were sensory devices.Their aim to transmute base metals into gold. Sub atomic particles Articles of particles, a techno magic revolution, changing human evolution, pale imitators of the wizards craft. Suddenly as was his custom, as offen, in the past. . A sunbeam thought impinged the polished mirror, of his future past, and sped of into its own reality. In a wink of a blink, thinking pink. The man that never was, with skin that made the sun retreat in shame, behind dull clouds, for fear of Mary Shellys skin, saw Merlin the magus, spend his last trick, and he who in error, terror paused, became a pig a lily the pink pig a fat, happy, joyful pig. This pig, happy, happy, as a pig in shit

Merlin again, ruefully ruminated. Those of today, those creating a great past from a future yet to occur, they too still entangled hog tide and fixed, fettered by the senses

Suddenly, a bigger magic, more powerful magic than his. None the less a magic, which like his had no basis in reality, sparked and this custom made happy pig, found a partner, had lots of suckling pigs, and lived happy ever after.

 Merlin the magus, raised the mirror to his eyes. His old blind eyes. Eyes he now realized he had no need of. Looking at the mirror He saw its early finery, remembered its beauteous clearness. He gave it the tenderist of wipes, as first he'd done. As at the dawn of human history, he'd practised his craft, when first aware of its perfection. It's glorious perfection, and the clarity clear depth of the pool of its sight. The pool in which his senses had swum for so long together.

Before the corpreal nature of his sight caught the glass, he noticed how old it had become, how tarnished, cracked and glazed, this glass. He sighed not, when finally, his eyes, looked at the eyes, that were finally looking at him. Today Alice did not look back . . Saw only throught the mist, a spectre of an apparition, of a spectre he sought with fingers cold, to rub away the cold hot mist of his breath. Only for an instant did he see.That that, far away, that that, was me. For a split second he realized all He knew, "I know"

Someone, something, somewhere, an illustrious magician, pulled another trick And had there been a mirror, surely it would have cracked from side to side

 Hereuponin the Zed Aliz Zed, and the very far yonder scribe, made humble obeisance to that moment of moments. In celebration of that F in Act. Zed AlizZed, quickly tuned a front zummer salt back'ards, and the very far yonder scribe, tuned a back zummer salt forr'ards

 

Fingerprints Of The Gods Graham Hancock  

Page 87 "Images of extinct species

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 12 1/2 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- alled 'calendar frieze' carved into its eastern facade 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 annihilates 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 convincing, 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, cartoon like quality, and that there was something coldly mathematical, almost machinelike, about the I way they seemed to march in regimented lines towards Viracocha."

 

ZAZAZAZAZAZAZAZAZA 

 

Keeper of Genesis

Robert Bauval Graham Hancock 1996

 - Following the Stars 223

Legacy

The notion that some form 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 DC. 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?

Gods and heroes

In addition to the Turin Papyrus other chronological records support the notion of an immensely ancient 'academy' at work behind the scenes in Egypt. Amongst these, the most influential were compiled,

 2Z4 Map ,,:!i';

as we saw earlier, by Manetho (literally, 'Truth ofThoth'), who lived

in the third century DC and who 'rose to be high priest in the temple at Heliopolis'.'7 There he wrote his now lost History of Egypt which later commentators tell us was divided up into three volumes dealing, respectively, with 'the Gods, the Demigods, the Spirits of the Dead

and the mortal Kings who ruled Egypt'. 18

The 'Gods' it seems, ruled for 13,900 years. After them 'the Demigods and Spirits of the Dead' - epithets for the 'Followers of Horus' - ruled for a further 11,025 years.19 Then began the reign of

the mortal kings, which Manetho divided into the thirty-one dynasties still used and accepted by scholars today.

Other fragments from Manetho's History also suggest that important and powerful beings were present in Egypt long before the dawn of its historical period under the rule of Menes. For example Fragment 3, preserved in the works of George Syncellus, speaks of

'six dynasties or six gods who. . . reigned for 1 1,985 years,.20 And in a number of sources Manetho is said to have given the figure of 36,525 years for the entire duration of the civilization of Egypt from the time

of the gods down to the end of the last dynasty of mortal kings.21

A rather different total of around 23,000 years has been handed down to us by the Greek historian Diodorus Siculus who visited ~ Egypt in the first century DC and spoke there with priests and ~ chroniclers. According to the stories he was told: 'At first Gods and :iI Heroes ruled Egypt for a little less than 18,000 years. . . Mortals have' been kings of their country, they say, for a little less than 5000 years.' 22

Time bridge

An overview of all the available chronologies in context of other related documents such as the Pyramid Texts and the Edfu Building Texts leaves two distinct impressions. Despite the conflicts and confusions over the precise numbers of years involved, and despite

the endless proliferation of names and titles and honorifics and epithets:

. It is clear that the ancient Egyptians thought in terms of very

long periods of time and would never have accepted the

Egyptological view that their civilization 'began' with the First

 

  . Following the Stars 225

Dynasty of Pharaohs.

. It is clear that they were aware of an 'influence' at work in their

history - a continuous, unbroken influence that had extended

over many thousands of years and that was wielded by an elite

group of divine and semi-divine beings, often associated with

leonine symbolism, who were called variously 'Gods and

Heroes', the 'Spirits of the Dead', the 'Souls', the 'Sages', the

'Shining Ones', the' Ancestors', the 'Ancestor-Gods of the Grcle

of the Sky', the 'Followers of Horus', etc., etc.

It is clear, in other words, that the ancient Egyptians envisaged a

kind of 'time bridge', linking the world of men to the world of the

gods, today to yesterday and 'now' to the 'First Time'. It is clear, too

 

\

Diagram 55.

It is clear that the ancient Egyptians were aware of an 'influence' at work in their history - a continuous, unbroken influence that extended over many thousands of years and that was wielded by an elite group of divine and semi-divine beings.

that responsibility for maintaining this 'bridge' was attributed to the 'Followers of Horus' (by this and many other names). And it is clear that the 'Followers' were remembered as having carried down intact /

Page 226 / the traditions and secrets of the gods - always preserving them, permitting not a single change - until finally sharing them with the first dynasties of Egypt's mortal kings.

Time for a quicksliver change said Aliz Zed striking a camelions pose.

The Poetics of Ascent 

 Page Sources and Parallels

In addition to the citation of standard biblical passages about heavenly vision7

Maaseh Merkabah shares entire passages with other Hekhalot texts. Two examples

of these parallels, from III Enoch and Merkabah Rabba, reveal the manner in which each Heklahot text adapts material for its own purpose.

Gruenwald (1980,181, n.2) and Alexander (1983, 304, n.a) both draw atten- tion to the parallel to Maaseh Merkabah (3, 4, and 10) found in III Enoch 22B-C. In his edition of III Enoch, 22B-C is in an appendix because of their obvious status as additions. As is often the case with Hekhalot texts, we cannot claim direct borrowing in either direction, for we do not know when these sections were added to III Enoch or if they were found in a third text.

The parallel in III Enoch is as follows:

22B. (1) R. Ishmael said: Metatron, Prince of the Divine Presence, said to me: How do the angels stand on high? He said to me: Just as a bridge is laid across a river and everyone crosses over it, so a bridge is

 

 

 

 

Page 118

 ~ Appendix One

laid from the beginning of the entrance to its end, (2) and the minister- ing angels go over it and recite the song before YHWH the God of Israel. In his presence fearsome warriors and dread captains stand. A thousand thousand and myriad chant praise and laud before YWHW, God of Israel.

(3) How many bridges are there? How many rivers of fire? How many rivers of hail? How many treasuries of snow? How many wheels of fire? (4) How many ministering angels? There are twelve thousand myriads of bridges, six above and six below; twelve thousand myriads of rivers of fire, six above and six below; twelve thousand treasuries of snow, six above and six below; twenty-four thousand myriads of wheels of fire, twelve above and twelve below, surrounding the bridges, the riv- ers of fire, the rivers of hail, the treasuries of snow and the ministering angels. How many ministering angels are at each entrance? Six for every human being, and they stand in the midst of the entrances, facing the paths of heaven. (5) What does YHWH, the God of Israel, the glorious king, do. The great God, mighty in power, covers his face.. (6) In Arabot there are 660 thousands of myriads of glorious angels, hewn out of flam- ing fire, standing opposite the throne of glory. The glorious King covers his face, otherwise the heaven of Arabot would burst open in the middle, because of the glorious brilliance, beautiful brightness, lovely splendor, and radiant praises of the appearance of the Holy One, blessed be he.

(7) How many ministers do his will? How many angels? How many princes in the Arabot of his delight, feared among the potentates of the Most High, favored and glorified in song and beloved, fleeing from the splendor of the Shekinah, with eyes grown dim from the light of the radiant beauty of their King, with faces black and strength grown feeble? Rivers of joy, rivers of rejoicing, rivers of gladness, rivers of exultation, rivers of love, rivers of friendship pour out from the throne of glory, and, gathering strength, flow through the gates of the paths of heaven of Arabot, at the melodious sound of his creatures' harps, at the exultant sound of the drums of his wheels, at the sound of the cymbal music of his cherubim. The sound swells and bursts out in a mighty rush - Holy, holy, holy, Lord of host, the whole earth is full of his glory.

22C. (1) R. Ishmael said: Metatron, Prince of the Divine Presence, said to me: What is the distance between one bridge and another? Twelve myriads of parasangs: in their ascent twelve myriads of para- sangs, and in their descent twelve myriads of parasangs. (2) Between the rivers of fear and the rivers of dread, twenty-two myriads of parasangs; between the rivers of hail and the rivers of darkness, thirty-six myriads of parasangs, between the chambers of hail and the clouds of mercy, fourty-two myriads of parasangs, between the clouds of mercy and the chariot, eighty-four myriads of parasangs; between the cherubim and the ophanim, twenty-four myriads of parasangs; between the ophanim and the chambers of chambers, twenty-four myriads of parasangs; between

  The Textual Evidence 119

the chambers of chambers and the holy creatures of the throne of glory, thirty thousand parasangs; (3) from the foot of the throne of glory to the place where he sits, forty thousand parasangs, and his name is sancti- fied there.

(4) The arches of the bow rest upon Arabot, a thousand thousand and a myriad of myriads of measures high, by the measure of the watch- ers and the holy ones, as it is written, "I have set my bow in the clouds.". .

Keeper of Genesis

Page 226 Continues / Following the vernal point

The etymology of the ancient Egyptian term Shemsu Hor, 'Followers

of Horus', was studied by the Alsatian scholar R. A. Schwaller de Lubicz who concluded: 'The term Shemsu Hor. . .literally means. . . "those who follow the path of Horus", that is, the "Horian way", also called the solar way. . . These Followers of Horus bear with them a knowledge of "divine origin" and unify the country with it. . .,2J

The 'solar way' or 'path of Horus' is, of course, the ecliptic - that

imaginary way or path in the sky on which the sun appears to travel through the twelve signs of the zodiac. As we saw in earlier chapters, the direction of the sun's 'journey' during the course of the solar year is Aquarius ~ Pisces ~ Aries ~ Taurus ~ Gemini ~ Cancer ~ Leo, etc., etc. The reader will recall, however, that there is also another, more ponderous motion, the precession of the earth's axis, which gradually rotates the 'ruling' constellation against the background of which the sun is seen to rise at dawn on the vernal equinox. This great cycle, or 'Great Year', takes 25,920 solar years to complete, with the vernal point spending 2,160 years in each of the twelve zodiacal constellations. The direction of motion is Leo ~ Cancer ~ Gemini

~ Taurus ~ Aries ~ Pisces ~ Aquarius, etc., etc., i.e. the reverse of ~ the route pursued by the sun during the course of the solar. year. --~

We suggest that the 'Followers of Horus' followed - In a very . precise, astronomical sense - not only the annual path of the sun, '~ eastwards through the zodiac, but also, for thousands of years, the ;~

vernal point's relentless precessional drift westwards through the same twelve constellations

 

 

 

 

 

 

Page 243

 We wonder whether the first major 'station' of the quest-journey of

the Horus-King, reached after he had been prompted to 'find the astral body of Osiris', might not have been the initiate's dawning awareness that the body in question was a duality that could only be approached by linking Orion with the pattern of the Great Pyramids

in the Memphite necropolis. .J

Riding the vernal point ,

The reader will remember that the starting point of the Horus-King's 'journey in the sky' was when the sun's position along the zodiac (during the solar year) was close to the Hyades, at the 'head' of the constellation ofT aurus, standing, as it were, on the banks of the Milky Way.

If we now transpose this sky image to the ground then the Horus- King would have to place himself near the 'Bent' and the 'Red' Pyramids of Dahshur some 20 miles south of Giza (but nevertheless still very much part of the extensive Memphite necropolis). As we saw in the last chapter, the trigger for the construction of these two Fourth-Dynasty monuments appears to have been the slow preces- sional drift of the vernal point into the Hyades-Taurus region of the sky in the third millennium DC. Indeed it is more than possible that by building those Pyramids (which map the two brightest stars in the Hyades) Pharaoh Sneferu (2575-2551 DC) was deliberately laying down a marker for the position of the vernal point in his epoch.

If he was doing that, as all the evidence seems to suggest, then it is probable that such a highly initiated Horus-King would also have known that by metaphorically 'boarding' the solar bark at the spring equinox, and crossing the Milky Way, he would effectively be 'sailing

back in time' - against the flow of precession - riding the vernal point

towards the distant constellation of Leo. / Page 244

 But why, then, all this parallel emphasis in the texts on Orion- I Osiris moving from somewhere in the distant 'south' to his final

resting place in the Memphite necropolis? ;~ ;;;~

Secret spell ~

We suspect that for thousands of years before the Pyramid Age, hundreds of generations ofHeliopolitan astronomer-priests had kept the constellation of Orion continuously under observation, paying particular attention to its place of meridian-transit - i.e. the altitude above the horizon at which it crossed the celestial meridian. We think that careful records were kept, perhaps written, perhaps orally encoded in the ancient 'mythological' language of precessional astronomy.20 And we suppose that note was taken of Orion's slow precessional drift - the effect of which was that the comtellation would have seemed to be slowly drifting northwards along the west 'bank' of the Milky Way.

It is our hypothesis that the mythical image of the vast body of Osiris slowly being carried to the north, i.e. 'drifting' on the waters of the Nile, is a specific piece of astronomical terminology coined to describe the long-term changes being effected by precession in Orion's celestial 'address'. In the Memphite Theology, as the reader will recall, this drift was depicted as having commenced in the south, symbolically called Abydos (in archaeological terms the most southerly 'shrine' of Osiris), and to have carried the 'body' of the dead god to a point in the north symbolically called Sokar, i.e. the Memphite necropolis (the most northerly 'shrine' of Osiris). As we saw in Part III, the Shabaka Texts tell us that when he reached this point:

OSiris was drowned in his water. Isis and Nepthys looked out, beheld him, and attended to him. Horus quickly commanded Isis and Nepthys to grasp Osiris and prevent his [submerging]. They heeded in time and brought him to land. He entered the hidden portals in the glory of the Lords of Eternity. Thus OSiris came into the earth at the

Royal Fortress [Memphis], to the north of the land to which he had i come [Abydos]!1

 

Page 245 In the light of what we now know it is hard to imagine that the reference to Osiris coming 'into the earth' (or down to earth?) could signify anything other than the physical construction of the 'body of Osiris on the ground' on the west banks of the Nile - in the form of the great Pyramid-fields of the sprawling Memphite necropolis. Since Osiris is Orion the desire to achieve such an effect would more than adequately explain why the three Pyramids of Giza should have been arranged in the pattern of the three stars of Orion's belt. Moreover, since we know that the stated goal of the Horus-King's quest was not onfy to find the astral 'body' of Osiris but to find it as it was in the 'First Time', we should not be surprised by the fact that the Pyramids, as we saw in Part I, are set out on the ground in the pattern

 

 

Page 246 / that they made at the beginning (i.e. 'southernmost point') of that constellation's upward (i.e. 'northerly') precessional half-cycle.

So we wonder whether it is possible that the quest of the Horus- King might have had as its ultimate objective the acquisition of

knowledge concerning the 'First Time' - perhaps even the acquisition of

specific knowledge from that remote epoch when the gods had walked the earth?

Several passages in the Pyramid Texts invite such speculation. For example, we are told that the Horus-King must 'travel upstream' -

i.e. must push against the natural drift of 'time' - in order to reach

Orion-Osiris in his proper 'First Time' setting:

Betake yourself to the Waterway, fare upstream [south], travel about Abydos in this spirit-form of yours which the gods command to belong to you; may a stairway [road] to the Dual be set up for you to the Place Where Orion Is . . .22

They have found Osiris. .. 'When his name became Sokar' [Memphite necropolis] . . . Wake up [Osiris] for Horus. .. raise yourself. . . fare southward [upstream] to the lake, cross over the sea [sky], for you are he who stands untiring in the midst of Abydos . . !J Betake yourself to the Waterway, fare upstream... traverse Abydos. The celestial portal to the Horizon is open to you. . . may you remove yourself to the sky, for the roads of the celestial expanses which lead up to Horus are cleaned for you. . . for you have traversed the Winding Waterway [Milky Way] which is in the north of the sky as

a star crossing the sea which is beneath the sky. The Dual has grasped

your hand at the Place Where Orion Is . . !'

Likewise there is a striking passage in the Coffin Texts which refers to some secret 'spell' or formula to allow the deceased to use the 'path of Rostau' on the land and in the sky (i.e. the path to the Giza necropolis

on land and to Orion's belt in the sky) in order to 'go down to any sky

he wishes to go down to':

I have passed on the path ofRostau, whether on water or on land, and these are the paths of Os iris [Orion], they are in the limit of the sky. As for him who knows the spell [formula] for going down into them, he himself is a god in the suite ofThoth [meaning he is as wise as Thoth, 'the controller of the stars,Zl [and] he will go down to any sky he

wishes to go down to . . !6

 The two Brothers now in free wheelin' mode, continued apace, introducing

Page 247

  When the Sky Joined the Earth 247

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:\

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

 Page248

years to complete, 60 degrees will take 4320 years, and a full 360-

degree cycle will require 25,920 years!2

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' of62.5 (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 I I I. I I I 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 I I I. I I I 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 I I - a prime number being one that is only divisible by itself to produce the whole number I. Thus I I divided by I I, i.e. the ratio 11:11, produces the whole number I (while II 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 I I 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. I I times 40 cubits.33 In addition, its height-to-base ratio is 7:11.3. The slope ratio of its sides is 14:1 I (tan 51 degrees 50').3; 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 I I: I I, which integrates with our

 

250 Map

'special number' 111.111, 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'}7 Do the 'sacred books of'rhoth', or their equivalent, still lie in the bedrock beneath the Great Sphinx of Giza, and do the 'fully worthy' still seek them there?

 

Fingerprints Of The Gods Graham Hancock

Page 381 Chapter 41

 "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. Imade my seed to enter my hand. Ipoured 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"

" 3226 years "

3 x 2 x 2 x 6 = 72    

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  

 Fingerprints of the Gods

Graham Hancock 1995

Page 71 "Osiris, The ancient Egyptian high god of death and resurrection."

"…He was plotted against by seventy-two members of his court, led by his brother- in -law Set..."

"… Set, out hunting in the marshes, discovered the coffer, opened it and in a mad fury cut the royal corpse into fourteen pieces,"

seventy-two x fourteen

72 x 14

1008

Ra and the Eight

 

 

 

Joseph and His Brothers.Thomas Mann, Joseph and His Brothers.

The Two Fine Gentlemen. Page 890. 8 x 9 is 72.

"In all there were two and seventy conspirators privy to the plot. It was a proper and a pregnant number, for there had been just seventy-two when red Set lured Usir into the chest. And these seventy-two in their turn had had good cosmic ground to be no more and no less than that number. For it is just that number of groups of five weeks which make up the three hundred and sixty days of the year, not counting the odd days, and there are just seventy-two days in the dry fifth of the year, when the gauge shows that the Nourisher has reached his lowest ebb, and the god sinks into his grave. So where there is conspiracy anywhere in the world it is requisite and customary for the number of conspirators to be seventy-two. And if the plot fail, the failure shows that if this number had not been adhered to it would have failed even worse."

One this page 890, two and seventy occurs once. Seventy-two occurs four times. Five times seventy-two makes three hundred and sixty as in "three hundred and sixty days of the year not counting the odd days,"

 

Page 891. 8 x 9 x 1 = 72.

Second and third line down.

"Possibly at the last minute one of the seventy-two."

 

Fingerprints of the Gods, Graham Hancock.

Page 274. "Seventy-two = the number of years required for the equinoctial sun to complete a precessional shift of one degree along the ecliptic."

Page 273 / 274  

 

 

During this stillness of a moving point the Zed Aliz Zed yon scribe and those come hither go thither, but mostly go thither shadows, accompanied wah Brother Graham on talkabout.

Fingerprints Of The Gods Graham Hancock  

 Page 310 Chapter 35.

Tombs and Tombs Only?

 "Khufu, Khafre, Menkaure . . . Cheops, Chephren, Mycernius. Whether they were referred to by their Egyptian or Greek names, the fact remained that these three pharaohs of the Fourth Dynasty ( 2575 - 2467 BC) were universally acclaimed as the builders of the Giza pyramids."

Fourth Dynasty ( 2575 - 2467 BC) . . . 2575 take away 2467 = 180.

At this juncture of a solid tincture of a juxtaposition. The Zed Aliz Zed had yon scribe write the blessed names Akhenaten, Nefertiti, and Tutankhamun.

 

Another thing, said the scribe, with reference to that last missal, ask of you yourself ,what, in heavens name can be the meaning of that,if any. In all fairness, I ask you.

 As if in reply, Alizzed taking a firm hold of the wand that never was accounted for the six names. Then, that rascal scribe, satisfied with an answer of sorts did a sum of the parts, and by addition did multiply.

Khufu 5, Khafre 6, Menkaure 8 . . . Cheops 6, Chephren 8, Mycernius 9.

5 + 6 + 8 = 19 . . . . . . . . . 6 + 8 + 9 = 23 . . . . . . . 19 + 23 = 42 . . . divided by the six names = 7

5 x 6 x 8 = 24 . . . . . . . . . 6 x 8 x 9 = 432 . . . . . . . 24 + 432 = 456

 After the re-inclusion of the brothers offerings, sent on a wing and a prayer via marathon man, Zed Aliz Zed said . Here thy iz wah scribe, other someat n' nowts for thee ta include.

In Search Of The Miraculous

Fragments of an Unknown Teaching

P.D.Oupensky

Page 96

9 x 6 = 54

" There exist not one, but three universal languages. The first of them can be spoken and written while remaining within the limits of ones' own language. The only difference is that when people speak in their ordinary language they do not understand one another but in this other language they do understand. In the second language, written language is the same for all peoples, like say figures or mathematical formulae; but people still speak their own language yet each of them understands the other even though the other speaks in an unknown language. The third language is the same for all both the written and the spoken. The difference of language disappears altogether on this level."

Thus spake the prophet Gurdjieff.

 

Page 283

"In western systems of occultism there is a method known by the name of 'theosophical addition', that is, the definition of numbers consisting of two or more digits by the sum of those digits. To people who do not understand the symbolism of numbers this method of synthesizing numbers seems to be absolutely arbitrary and to lead nowhere. But for a man who understands the unity of everything existing and who has the key to this unity the method of theosophical addition has a profound meaning, for it resolves all diversity into the fundamental laws which

govern it and which are expressed in the numbers 1 to 10. As was mentioned earlier in symbology,

as represented , numbers are connected with definate geometrical figures and are mutually

complimentary one to another. In the Cabala a symbology of letters is also used and in combination with the symbology of letters a symbology of words.A combination of the four methods of symbolism by numbers, geometrical figures, letters and words, give a complicated but more perfect method."

Thus spake the prophet Gurdjieff

 Numerology

Geddes and Grosset 1999. Introduction.

Page 5 "Nunerology is the name given to an ancient method of study-ing numbers that has been in use for thousands of years."

"…The most popular form of numerology in use today is based on the work of Py-thagoras, the famous Greek mathematician and philosopher who lived during the sixth century bc."

"…It was Pythagora's belief that numbers were the first of all things in nature. It was his belief that numbers were the basis of everything, in the natural, spiritual and scientific world. He believed that everything could be reduced to mathematical terms and that everything had a numerical value. Through studying the world in numerical form, he sought to achieve greater understanding of the world he lived in. Pythagoras, who believed that numbers created order and beauty, founded a school for students to follow his philosophy, and this was known as the Italic or Pythagorean School."

Page 6 "…Pythagoras formulated the concept called the Music of the Spheres', based on the idea that all the planets in the universe formed a harmonious whole consisting of a mu-sical chorus. He discovered that there was a relationship between sound and numbers, and developed this discov-ery to form his metaphysical concept. He suggested that every planet was a certain distance from a central point in the universe and that if an invisible string connected each planet to the central point, when plucked the string would emit a certain tone or vibration. Each sound or vibration could be associated with a particular number. He also be-lieved that the sound or vibration of the universe dictated by the planets would have a strong influ-ence on the character of an individual born at that particu-lar time.

Numerologists believe that the numbers one to nine have specific characteristics , and these characteristics are the basis for the methods of analysis described in this book. The numbers one to nine are the only numbers that are /

Page 7 / believed to be significant to numerology. All numbers greater than nine can be reduced to a single digit by the process of fadic addition, for example:

12 is reduced to 3 by adding 1 and 2;

49 is reduced to 4 by adding 4 and 9 which equals 13 and subsequently adding 1 and 3 to make 4."

 

 

 CITY OF REVELATION

John Michell

1972

 

Page 160

All who study the cabalistic science and the geo-metry and numbers of creation are attacked by melancholy, some-times fatally, the suicide rate among cabalists being notoriously high. The Point is clearly made in Durer's Melancholia. The garden of paradise,symbol of the ultimate perfection of human consciousness, has many delightful inhabitants which are at the same time dange-rous beasts to whoever fails to recognise their nature and function; and of these the most treachorous is the mercurial old serpent of wisdom, that leads men on in the search of the treasure of which it is in itself the the venomous custodian.

 

 An acknowledgement of the contributions of others within this hymn of praise to creative consciousness is freely and humbly given. It is perhaps indicative of where Eht Namuh stands on the ladder of its progress in this quintessential moment of time, that each and every one of us seeks a credit for the this of that which all of us as creative entities have been entrusted with exteriorizing for on behalf of that creative intelligent consciousness that holds each and every one of us in thrall, which is the initiator and motivating power of the mysterious process of life.

 

Eht Namuh within the this of the that of the he as in she of the thou, of the thou as in ought, of the ought as in thought, give only praise and credit to the true creator. The energy of intelligent living creativity abundant and fecund manifested everywhere and in everything, for all is living energy, living creative energy, known variously and collectively as the one God. Cast off the shackles of thy puny ego Eht Namuh and accord thanks only for thy honoured participation in creativity of a kind and thank your stars for that, for there is a mountain to climb or otherwise a mounting oblivion shall be your future. In the beginning was the word and the word was that notion, the notion of an individual unique self is no notion at all, therefore if any part of the this of the that of this work can in any way help to free the understanding of thee Eht Namuh from the dark age tyranny of thy thinking thoughts of the he as in she absurdity of the no notion at all of an individual self publish and be not damned, but be thou blessed. Give only thy praise in wonder to that living essence of the energy within and without which is thy true nature. Blessed be the name of thy true god which is at one with thee, for thou art of it and it of thee.

 

Page 174, Thomas Mann, Joseph and his Brothers.

The Tales of Jacob of the Long Waiting.

 

"This man had said to that man: Give me thy daughter to wife, and the other man had answered: What wilt thou give for her? And the other man had had nothing. Then the above mentioned man had said: Seeing that thou canst pay no dowry nor any presents to hang at the bride's girdle at the betrothal, thou shalt serve me for as many years as the week hath days."

 

"Then said the other man: So be it. In the name of the king, so be it. Each side took one of the contracts."

 

"The agreement was sensible, the judge found it fair, and from the business side, Jacob himself had not much to complain of. If he owed his uncle a mina of silver at sixty shekels, seven years' labour would not suffice to pay the debt, for the average wage for a labourer was seven shekels a year, and seven of them would not make up the sum. He felt profoundly that the economic point of view was a very deceptive one; that if there were a just scale, a God's scale, as it were, the side with the seven years would have made the side with the shekels fly up into the air. But after all, he would spend these years in Rachel's company and thus love's sacrifice would be mingled with much joy."

 

Page 175

 

"Seven years! Seven years they must wait for each other."

 

"As for the seven years, they were even now in the process of being lived down."

 

"Jacob suppressed the thought in his mind. This he did and so too should the narrator, and not imagine that he can pass over and obliterate the time with a little sentence like "Seven years went by." It is the story-tellers way to say things like that."

 

"And even pass as though they had been seven days. For such is the tradition: that the seven years before which Jacob had at first quailed with fear, passed by like days."

 

"What we have here is certainly no "seven-sleeper" enchantment, nor, indeed, any other kind, save that of time itself, whose larger units pass as do the smaller ones, neither slow nor fast, but simply pass."

 

Page 176

 

"Jacob did not say that seven years went as fast as days"

 

"Thus it was Jacob said that seven years, to him, like days."

 

"Seven days may under some circumstances be harder to swallow, a more daring adventure in time than seven years."

 

"And if we look back, lo, the point where we stepped in is "far back" it is, for instance seven years away, years that have passed like days."

 

"No one says that Jacob undertook and entered upon his seven years with joy, for only after they had passed might he beget children with Rachel."

 

"And thus seven years to him, while not so little as seven years in the sight of God, were yet not nearly so much to him as to one who should live but fifty or sixty years."

 

Page 176/7

 

"Pure waiting is torture; no one could bear to sit seven years, or seven days."

 

Thomas Mann, Joseph and His Brothers.

The Time of Enfranchisement.

 

Page 980

 

"What would have become of us, for instance when Jacob was serving with the Devil Laban, seven and thirteen and five - in short, twenty-five years."

 

"And what would become of us now without that reasonable principle, when our little bark, driven by the measuredly moving stream of narration, hovers again on the brink of a time-cataract of seven and seven prophesied years? Well, to begin with, and just amongst ourselves: in these fourteen years things were neither quite so definitely good nor so definitely bad as the prophecy would have them."

 

"For the sake of the prophecy they are willing to agree that two and two make five - if the phrase may be used in a context where not five but an even higher odd number, namely seven, is in question. Probably this would constitute no great difficulty, five being almost as respectable a number as seven; and surely no reasonable man would insist that five instead of seven could constitute and inexactitude. In fact and in reality the prophesied seven looked rather more like five."

 

"Among the fat ones were one or two which might have been described as certainly not lean, but to a critical eye as certainly no more than very moderately fat. The lean ones were all lean enough, at least five of them, if not seven;"

 

And now for a momentary aside, said Zed-aliz to the scribe.

 

Penguin Modern Classics, Thomas Mann, The Magic Mountain.

 

The cover of this addition shows a detail from 'Dent du Midi' by Oskar Kokoschka.

 

Forward. Page XII and counting from the front cover to the back seventh page the following quote.

 

"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 said the scribe to Aliz-zed there are seven chapters contained in the ascent of The Magic Mountain.

 

 

Fingerprints of the Gods, Graham Hancock.

 

Page 382

 

"Of the nine Ra, Shu, Geb and Osiris were said to have ruled in Egypt as Kings, followed by Horus, and lastly for three two two six years by the Ibis headed wisdom God Thoth. Note eight"

Note this is the ninth line up.

I cant keep tRAck a this said the scribe, Just keep your I's down and keep lookin out for a full house said Zed Aliz

E-mail from Jacob 7, date 9th August 2000, time 13.51, to Rachel.

Subject, Where angels don't fear to tread.

 Rachel, I responded to your last message, as I was supposed to do before I opened it. Having now read it, I write as one who has been blessed yet again by the thou of the them beyond our ken, reaching out to this given soul touching, me within the hermitage of that aloneness through which this entity is allowed right of passage to exteriorize the words of others. For I am the journeyman, thou art the one who from out of the kindness and fineness of a sisters spirit has conveyed to me a message within a message. Today is the ninth of the eighth month. Nine times eight is seventy-two. Seventy-two is the number of conspirators that along with our brother Set consigned our beloved brother Osiris to the other side. Beloved brother Set had beloved brother Osiris dismembered into fourteen separate pieces. Fourteen times seventy two is one zero zero eight. Re, our father in the age known as the first time spawned eight gods. Eight and one are nine. Nine of eight, toady's date. We say again nine times eight is seventy-two. The other man the God Thoth reigned for three two two six years. Three times two, times two, times six is seventy-two. Today via your source material you preached the blessed sanctity of my aloneness and acted as a sacred conduit from the them of the thou, of the ought as in thought. The Book of Revelations is the last piece of the pattern of the jigsaw that is not a jigsaw. The eye of the me, as in you, as in he, as in the she that is thee started to transcribe this yesterday, read it wah Rachel. Note also the reference to the number forty five contained within your message of a message. Finally dear Rachel, seventy-two is the number of years required for the equinoctial sun to complete a precessional shift of one degree along the ecliptic. My dear you know the difference between the words exoteric and esoteric. That of which you are now in receipt is at this quintessential moment of the now, the now of yours and mine, fast coming to fruition. It's time draws nigh, until the moment when its tick talks thy tongue should be held fast between the sweetness of thy lips. I weep tears of gratitude for such an act of considered kindness as has seen fit to reach out within the oft times desperation of the aloneness that this task has visited upon me. Blessings on thy frosty pow and that of thy source. God willing it will not be too late. Love to thee Rachel. Goodbye my dear. Your loving husband Jacob.

Fingerprints of the Gods Graham Hancock

Chapter 24

Echoes of Our Dreams

"In some of the most powerful and enduring myths that we have inherited from ancient times, our species seems to have retained a confused but resonant memory of a terrifying global catastrophe.

Where do these myths come from?

Why, though they derive from unrelated cultures, are their storylines so similar? why are they laden with common symbolism? and why do they so often share the same stock characters and plots? If they are indeed memories, why are there no historical records of the planetary disaster they seem to refer to?

Could it be that the myths themselves are historical records? Could it be that these cunning and immortal stories, composed by anonymous geniuses, were the medium used to record such infonnation and pass it on in the time before history began?

I And the ark went upon the face of the waters

There was a king, in ancient Sumer, who sought eternal life. His name was Gilgamesh. We know of his exploits because the myths and traditions of Mesopotamia, inscribed in cuneifonn script upon tablets of baked clay, have survived. Many thousands of these tablets, some dating back to the beginning of the third ~illennium BC, have been excavated from the sands of modern Iraq. They transmit a unique picture of a vanished culture and remind us that even in those days of

 Echoes of Our Dreams aos

 202 Part IV

lofty antiquity human beings preserved memories of times still more remote - times from which they were separated by the interval of a great and terrible deluge:

I will pr()claim to the world the deeds of Gilgamesh. This was the man to whom all things were known; this was the king who knew the countries of the world. He was wise, he saw mysteries and knew secret things, he brought us a tale Qf the days before the flood. He went on a long journey, was weary, worn-out with labour, returning he rested, he engraved on a stone the whole story.\

The story that Gilgamesh brought back had been told to him by a certain Utnapishtim, a king who had ruled thousands of years earlier, who had survived the great flood, and who had been rewarded with the gift of immortality because he had preserved the seeds of humanity and of all living things.

It was long, long ago, said Utnapishtim, when the gods dwelt on earth: Anu, lord of the firmament, Enlil, the enforcer of divine decisions, Ishtar, goddess of war and sexual love and Ea, lord of the waters, man's natural friend and protector.

In those days the world teemed, the people multiplied, the world

! bellowed like a wild bull, and the great god was aroused by the

clamour. Enlil heard the clamour and he said to the gods in council, 'The uproar of mankind is intolerable and sleep is no longer possible by reason of the babel.' So the gods agreed to exterminate mankind.'z

Ea, however, took pity on Utnapishtim. Speaking through the reed i wall of the king's house he told him of the imminent catastrophe and instructed him to build a boat in which he and his family could survIve:

Tear down your house and build a boat, abandon possessions and look for life, despise wordly goods and save your soul. . . Tear down your house, I say, and build a boat with her dimensions in proportion - her width and length in harmony. Put aboard the seed of all living things, into the boat.'

In the nick of time Utnaishtim built the boat as ordered. 'I loaded into her all that I had,' he said, 'loaded her with the seed of all living things':

 Page 203 I put on board all my kith and kin, put on board cattle, wild beasts ~

from open country, all kinds of craftsmen. . . The time was fulfilled. When the first light of dawn appeared a black cloud came up from the base of the sky; it thundered within where Adad, lord of the storm was riding. . . A stupor of despair went up to heaven when the god of the storm turned daylight to darkness, when he smashed the land like a

cup... 7

On the first day the tempest blew swiftly and brought the flood. . . No man could see his fel1ow. Nor could the people be distinguished from the sky. Even the gods were afraid of the flood. They withdrew; they went up to the heaven of Anu and crouched in the outskirts. The gods cowered like curs while Ishtar cried, shrieking aloud, 'Have I given birth unto these mine own people only to glut with their bodies

the sea as though they were fish?'. I If..

Meanwhile, continued Utnapishtim:

For six days and nights the wind blew, torrent and tempest and flood overwhelmed the world, tempest and flood raged together like warring hosts. When the seventh day dawned the storm from the south subsided, the sea grew calm, the flood was stilled. I looked at the face of the world and there was silence. The surface of the sea stretched as flat as a roof-top. All mankind had returned to clay. . . I opened a hatch and light fel1 on my face. Then I bowed low, I sat down and I

wept, the tears streamed down my face, for on every side was the waste' of water. . . Fourteen leagues distant there appeared a mountain, and

there the boat grounded; on the mountain of Nisir the boat held fast, , she held fast and did not budge. . . When the seventh day dawned I 11 I;:. loosed a dove and let her go. She flew away, but finding no resting ~

place she returned. Then I loosed a swal1ow, and she flew away but ~ finding no resting place she returned. I loosed a raven, she saw that the

waters had retreated, she ate, she flew around, she cawed, and she did ~~

not come back.'s

Utnapishtim knew that it was now safe to disembark:

I poured out a libation on the mountain top. . . I heaped up wood and

cane and cedar and myrtle. . . When the gods smel1ed the sweet

savour they gathered like flies over the sacrifice. . .'. ,,-

These texts are not by any means the only ones to come down to us :c" from the ancient land of Sumer. In other tablets - some almost 5000 ~

I

204 Part IV

years old, others less than 3000 years old - the 'Noah figure' of Utnapishtim is known variously as Zisudra, Xisuthros or Atrahasis. .. Even so, he is always instantly recognizable as the same patriarchal character, forewarned by the same merciful god, who rides out the same universal flood in the same storm-tossed ark and whose

descendants repopulate the world.. 1

There are many obvious resemblances between the Mesopotamian flood myth and the famous biblical story of Noah and the deluge' (see note). Scholars argue endlessly about the nature of these resem- ! blances. What really matters, however, is that in each sphere ofl ' influence the same solemn tradition has been preserved for posterity-

a tradition which tells, in graphic language, of a global catastrophe and i of the near-total annihilation of mankind. ~ ")

 Page 208

  Water water everywhere

How far and how widely across the myth memories of mankind do the ripples of the great flood spread?

Very widely indeed. More than 500 deluge legends are known around the world and, in a survey of 86 of these (20 Asiatic, 3 European, 7 African, 46 American and 10 from Australia and the Pacific),'the specialist researcher Dr Richard Andree concluded that 62 were entirely independent of the Mesopotamian and Hebrew accounts!S

For example, early Jesuit scholars who were among the first Europeans to visit Gina had the opportunity in the Imperial Library

!- to study a vast work, consisting of 4320 volumes, said to have been handed down from ancient times and to contain 'all knowledge'. This great book included a number 'of traditions which told of the consequences that followed when'mankind rebelled against the high gods and the system of the universe fell into disorder': 'The planets altered their courses. The sky sank lower towards the north. The sun, moon and stars changed their motions. The earth fell to pieces and the waters in its bosom rushed upwards with violence and overflowed the earth.,26

In the Malaysian tropil:al forest the Gewong people believe that every so often their own world, which they call Earth Seven, turns upside down so that everything is flooded and destroyed. However, through the agency of the Creator God Tohan, the flat new surface of what had previously been the underside of Earth SeveR is moulded into mountains, valleys and plains. New trees are planted, and new humans born.Z7

 Page 211

 historical times looked back upon Deucalion - as the ancestor of their nation and as the founder of numerous towns and temples.38

A similar figure was revered in Vedic India more than 3000 years , ago. One day (the story goes)

when a certain wise man named Manu was making his ablutions, he found in the hollow of his hand a tiny lime fish which begged him to allow it to live. Taking pity on it he put it in a jar. The next day, however, it had grown so much bigger that he had to carry it to a lake. Soon the lake was too small. 'Throw me into the sea,' said the fish [which was in reality a manifestation of the god Vishnu] 'and 1 shall be more comfortable.' Then he warned Manu of a coming deluge. He sent him a large ship, with orders to load it with two of every living species and the seeds of every plant, and then to go on b,oard hirnself.,39

Manu had only just carried out these orders when the ocean rose and submerged everything, and nothing was to be seen but Vishnu in his fish form - now a huge, one-horned creature with golden scales. Manu moored his ark to the horn of the fish and Vishnu towed it across the brimming waters until it came to rest on the exposed peak of 'the Mountain of the North':-10

The fish said, 'I have saved thee; fasten the vessel to a tree, that the water may not sweep it away while thou art on the mountain; and in proportion as the waters decrease thou shalt descend.' Manu descended with the waters. The Deluge had carried away all creatures and Manu remained alont.41

With him, and with the animals and plants he had saved from destruction, began a new age of the world. After a year there emerged from the waters a woman who announced herself as 'the daughter of Manu'. The couple married and produced children, thus becoming the ancestors of the present race of mankind. "2

Last but by no means least, Ancient Egyptian traditions also refer to a great flood. A funerary text discovered in the tomb of Pharaoh Seti I, for example, tells of the destruction of sinful humanity by a deluge."3 The reasons for this catastrophe are set out in Chapter CLXXV of the Book of the Dead, which attributes the following speech to the Moon God Thbth:

They have fought fights, they have upheld strifes, they have done evil,

 212 Part IV

they have created hostilities, they have made slaughter, they have caused trouble and oppression. . . [Therefore] I am going to blot out everything which I have made. This earth shall enter into the watery abyss by means of a raging flood, and will become even as it was in primeval time.44

I I

On the trail of a mystery

With the words of Thoth we have come full circle to the Sumerian and biblical floods. 'The earth was filled with violence', says Genesis:

And God looked upon the earth, and, behold, it was corrupt; for all I~

flesh had corrupted his way upon th~ earth. And God said unto Noah, 1:5 'The end of all flesh is corne before me; for the earth is filled with IS violence through them; and behold I will destroy them with the I {

earth. ,45 I

Like the flood of Deucalion, the flood of Manu, and the flood that destroyed the Aztecs' 'Fourth Sun', the biblical deluge was the end of

a world age. A new age succeeded it: our own, populated by the descendants of Noah. From the very beginning, however, it was understood that this age too would in due course come to a catastrophic end. As the old song puts it, 'God gave Noah the rainbow sign; no more water, the fire next time.'

The Scriptural source for this prophecy of world destruCtion is to be found in 2 Peter 3:

We must be careful to remember that during the last days there are bound to be people who will be scornful and [who will say], 'Everything goes on as it has since it began at the creation'. They are choosing to forget that there were heavens at the beginning, and that the earth was formed by the word of God out of water and between the waters, so that the world of that time was destreyed by being flooded by water. But by the same word, the present sky and earth are destined for ftre, and are only being reserved until Judgement Day so that all sinners may be destroyed. . . The Day of the Lord will corne as a thief in the night, and then with a roar the sky will vanish, the elements will catch fire and fall apart, and the earth and all that it contains will be burnt Up.46

The Bible, therefore, envisages two ages of the world, our own being

  Echoes of Our Dreams 213

1 the second and last. Elsewhere, in other cultures, different numbers of creations and destructions are recorded. In China, for instance, the perished ages are called kis, ten of which are said to have elapsed from :\ the beginning of time until Confucius. At the end of each kis, 'in a ~ general convulsion of nature, the sea is carried out of its bed, mountains spring up out of the ground, rivers change their course, human beings and everything are ruined, and the ancient traces 7

)C>effaced. . .'47 t

Buddhist scriptures speak of'Seven Suns', each brought to an end q

by water, fire or wind.'i8 At the end of the Seventh Sun, the current 10

'world cycle', it is expected that the 'earth will break into flames'.49 Aboriginal traditions of Sarawak and Sabah recall that the sky was once 'low' and tell us that 'six Suns perished. . . at present the world is illuminated by the seventh Sun,.50 Similarly, the Sibylline Books~

t speak of 'nine Suns that are nine ages' and prophesy two arts yet to I C come - those of the eighth and the ninth Sun.,Sl It>

2/ On the other side of the Atlantic Ocean, the Hopi Indians of Ij

Arizona (who are distant relatives of the Aztecss2) I:ecord three l~

previous Suns, each culminating in a great annihilation followed by the gradual re-emergence of mankind. In Aztec cosmology, of course,

7 there were four Suns prior to our own. Such minor differences iJ

concerning the precise number of destructions and creations envis- aged in this or that mythology should not distract us from the remarkable convergence of ancient traditions evident here. Allover the world these traditions appear to commemmorate a widespread series of catastrophes. In many cases the character of each successive cataclysm is obscured by the use of poetic language and the piling up of metaphor and symbols. Quite frequently, also, at least two different kinds of disaster may be portrayed as having occurred simultaneously (most frequently floods and earthquakes, but sometimes fire and a terrifying darkness).

All this contributes to the creation of a confused and jumbled picture. The myths of the Hopi, however, stand out for their straightforwardness and simplicity. What they tell us is this:

~ The first world was destroyed, as a punishment for human rnisde- meanours, by an all-consuming fire that came from above and below. The second world ended when the terrestrial globe toppled from its

ZI4 Part N

axis and everything was covered with ice. The third world ended in a universalflood. The present world is the fourth. Its fate will depend on whether or not its inhabitants behave in accordance with the Creator's plans.53

Weare on the trail of a mystery here. And while we may never hope to fathom the plans of the Creator we should be able to reach a judgement concerning the riddle of our converging myths of global destrqction.

Through these myths the voices of the ancients speak to us directly. What are they trying to say?

 

Here you are scribe. said Zed Aliz Zed, keep fast hold of yonder thread of golden light. I certainly will said the scribe. We certainly will echoed the attendant shadows. Examining that thread of light end to end.  

The thread l ~

There was the thread, the thread you see, and she followed it. Curdie, no that was a boy, Curdie and the thread, the good boy, he got her through. Or there was a fall of rock and it was buried, she had to scrabble with her hands and they never got them out those people trapped underneath when the earthquake collapsed the buildings. I can remember the man with his bare hands, they

were bare, raw, that's it, skinned - but it must have been a pic-

ture of course.

But the thread was there, sometimes - he was losing it, losing his thought.

Yes, that was the way the thread went, it came and went, elu- sive as thought - now it flashed into focus, now he had it, him sitting reading to his little girl - but he can't have had that book as a child, he hadn't had that sort of childhood.

Thinking about the thread, the idea, myth of the thread was a good way to get you applying yourself, persisting, and he had, hadn't he, he'd gone on searching with his dog in the rubble long after the others had given up.

So that thinking, which he'd thought he'd come to as a solid thing like chipping away shale and muck to get at a bit of core, a thing like a lump of coal, usable, source of energy, so that it didn't matter what you thought, it was a rope ladder to get you across somewhere, get you through the mess, something you pretended, no, not pretended - made up? - to be doing to give a reason for going on. Made up. Ah perhaps something you made, engineered, he'd like it when they called him Monsieur l'lngenieur, ingenious. Not for a reason - you don't need a reason for going on, you need a road, a way, ah yes a means. A way of going. That was tautology. You could just say 'a way'.

'Tell Alice' (you think I don't know she's dead, he heard his crafty thought within his head and in the same flash behaved as if he didn't), 'keep her fingers on the golden thread.' If it's all a fancy, if there isn't something that's true, then there isn't untrue and you were back where you were. He was getting there, getting down that path and this time he would get there, he could still breathe he could still tell them even though they couldn't move the rock off him.

If there isn't anything that's true, the opposite of true was false. But it couldn't be false because you can't have an opposite to some- thing that doesn't exist. Though what about negative numbers?

167 ..IIIIIIIII~  

 Alice was cleverer than he was he should have asked her. But she could never explain things like he could but after all he'd been a teacher. So if no true, no false and nothing true means everything false. Yes, he'd got it. 'Useful,' he said. They bent low pretending they could hear to encourage him to speak some more. Useful. It was all useful. Alice's knitting had been useful. The thread and the

rope ladder and the bridge were useful. Useful was much more; useful than true.

If he had realised that it was his son who was holding his hand he might have tried to speak in his type of hearty old reprobate he'd put on for years for young people and said something in character like 'Bugger the truth' because he knew they thought he thought truth was the pearl so he had it both ways. They would have been his next, last words but he kept his secret from them till the end because he had got beyond the division of time that living beings need in order to negotiate it, to a point where command question statement implying continuing into a future from the

~ast were neither true, false or useful.

 

 

The Magic Mountain

lPage 367

LONG days - the longest, objectively speaking, and with reference to the hours of daylight they contained; since their astronomical length could not affect the swift passage of them, either taken singly or in their monotonous general flow. The vernal equinox lay three months back, the solstice was at hand. But the seasons up here / Page 368 / followed the calendar with halting steps, and only within the last few days had spring fairly arrived: a spring still without hint of summer's denser air, rarefied, ethereal, and balmy, with the sun sending silvery gleams from a blue heaven, and the meadows blithe with parti-coloured flowers.

Hans Castorp found bluebells and yarrow on the hill-side, like the ones JoachIm had put in his room to greet him when he came; and seeing them, realized how the year was rounding out. Those others had been the late blossoms of the declining summer; whereas now the tender emerald grass t)f the sloping meadows was thick- starred with every sort of bloom, cup-shaped, bell-shaped, star- shaped, any-shaped, filling the sunny air with wann spice and scent: quantities of wild pansies and fly-bane, daisies, red and yel- low primulas, larger and finer than any Hans Castorp had ever seen down below, so far as he could recall noticing, and the nodding soldanella, peculiar to the region, with its little eye-lashed bells of rose-colour, purple, and blue.

Hans Castorp gathered a bunch of all this loveliness and took it to his room; by no means with the idea of decoration, but of set and serious scientific intent. He had assembled an apparatus to serve his need: a botanical text-book, a handy little trowel to take up roots, a herbarium, a powerful pocket-lens. The young man set to work in his loggia., clad in one of the light summer suits he had brought up with him when he came - another sign that his first year was rounding out its course.

Fresh-cut flowers stood about in glasses within his room, and on the lamp-stand beside his highly superior chair. Flowers half faded, wilted but not dry, lay scattered on the floor of the loggia and on the balustrade; others, betWeen sheets of blotting-paper, were giving out their moisture under pressure from heavy stones. When they were 9uite dry and flat, he would stick them with strips of paper into his album. He lay with his knees up, one crossed over the other, the manual open face down upon his chest like a little gabled roof; holding the thick bevelled lens between his honest blue eyes and a blossom in his other hand, from which he had cut away with his pocket-knife a pan of the corolla, in order the better to examine the thalamus - what a great fleshy lump it looked through the powerful lens! The anthers shook out their yellow pollen on the thalamus from the tips of their filaments, the pitted pistil stood stiffly up from the ovaries; when Hans Castorp cut throug~ it lon- gitudinally, he could see the narrow channef through which the pollen grains and utricles were floated by the nectar secretion into the ovarian cavity. Hans Castorp counted, tested, compared; he / Page 369 / followed the calendar with halting steps, and only within the last few days had spring fairly arrived: a spring still without hint of summer's denser air, rarefied, ethereal, and balmy, with the sun sending silvery gleams from a blue heaven, and the meadows blithe with pani-coloured flowers.

Hans Castorp found bluebells and yarrow on the hill-side, like the ones JoachIm had put in his room to greet him when he came; and seeing them, realized how the year was rounding out. Those others had been the late blossoms of the declining summer; whereas now the tender emerald grass I)f the sloping meadows was thick- starred with every son of bloom, cup-shaped, bell-shaped, star- shaped, any-shaped, filling the sunny air with warm spice and scent: quantities of wild pansies and fly-bane, daisies, red and yel- low primulas, larger and finer than any Hans Castorp had ever seen down below, so far as he could recall noticing, and the nodding soldanella, peculiar to the region, with its little eye-lashed bells of rose-colour, purple, and blue.

Hans Castorp gathered a bunch of all this loveliness and took it to his room; by no means with the idea of decoration, but of set and serious scientific intent. He had assembled an apparatus to serve his need: a botanical text-book, a handy little trowel to take up roots, a herbarium, a powerful pocket-lens. The young man set to work in his loggia., clad in one of the light summer suits he had brought up with him when he came - another sign that his first year was rounding out its course.

Fresh-cut flowers stood about in glasses within his room, and on the lamp-stand beside his highly superior chair. Flowers half faded, wilted but not dry, lay scattered on the floor of the loggia and on the balustrade; others, betWeen sheets of blotting-paper, were giving out their moisture under pressure from heavy ~'tones. When they were quite dry and flat, he would stick them with strips of paper into his album. He lay with his knees up, one crossed over the other, the manual open face down upon his chest like a little gabled roof; holding the thick bevelled lens betWeen his honest blue eyes and a blossom in his other hand, from which he had cut away ,vith his pocket-knife a pan of the corolla, in order the better to examine the thalamus - what a great fleshy lump it looked through the powerful lens! The anthers shook out their yellow pollen on the thalamus from the tips of their filaments, the pitted pistil stood stiffly up from the ovaries; when Hans Castorp cut throug~ it lon- gitudinally, he could see the narrow channef through whIch the pollen grains and utricles were floated by the nectar secretion into the ovarian cavity. Hans Castorp counted, tested, compared; he / Page 370 / signs by constellations, the dodecatemoria, just as they have been handed down to us. Magnificent, isn't it? There's humanity for you! "

" You talk about humanity just like Settembrini."

" Yes - and yet not jUSt the same either. You have to take hu- manity as it is; but even so I find it magnificent. I like to think about the Chaldeans when I lie and look at the planets they were familiar with - for, clever as they were, they did not know them all. But the ones they did not know I cannot see either. Uranus was only re- cently discovered, by means of the telescope - a hundred and twenty years ago."

., You call that recently? "

., I call it recently - with your kind permission - in comparison

with the three thousand years since their time. But when I lie and look at the p1anets, even the three thousand years get to seem 'recently,' and I begin to think quite intimately of the Chaldeans, and how in their time they gazed at the stars and made verses on them - and all that is humanity too."

.. I mUSt say, you have very tall ideas in your head."

.. You call them tall, and I call them intimate - it's all the same, whatever you like to call it. But when the sun enters Libra again, in about three months from now, the days will have shonened so much that day and night will be equal. The days keep on getting shoner until about Christmas-time, as you know. But now you muSt please bear in mind that, while the sun goes through the win-

ter signs - Capricorn, Aquarius, and Pisces - the days are already getting longer! For then spring is on the way again - the three-

thousandth spring since the Chaldeans; and the days go on length- ening until we have come round the year, and summer begins again."

.. Of course."

,. No, not of course at all- it is really all hocus-pocus. The days lengthen in the winter-time, and when the longeSt comes, the twenty-firSt of June, the beginning of summer, they begin to go downhill again, toward winter. You call that' of course '; but if one once loses hold of the fact that it is of course, it is quite fright- ening, you feel like hanging on to something. It seems like a prac- tical joke - that spring begins at the beginning of winter, and autumn at the beginning of summer. You feel you're being fooled, led about in a circle, with your eye fixed on something that turns out to be a moving point. A moving point in a circle. For the circle consists of nothing but such transitional points without any extent whatever; the curvature is incommensurable, there is no duration

A NEW-mMB8.' ,,;lJi;: 371-

of motion, and eternity turns out to be not' straight ahead' but

I merry-go-round '! "

II For goodness' sake, st°r! "

II The feast of the solstIce - midsummer night! Fires on the mountain-top, and ring-around-3-rosy about the leaping flames! I have never seen it; but they say our rude forefathers used thus to celebrate the first summer night, the night with which autumn be- ~ins, the very midday and zenith of the year, the point from w:uch It goes downhill again: they danced and whirled and shouted and exulted - and why, really, all that primitive exultation? Can you make it out? What were they so roIly about? Was it because from then on the world went down into the dark - or perhaps because it had up till thei. gone uphill, and now the turning-point was reached, the fleeting moment of midsummer night and mIdsummer madness, the meetirg-place of tears and laughter? I express it as it is, ill the words th20.. come to me. Tragic joy, triumphant sadness - that was what made our ancestors leap and exuft around the leaping flames: they did so as an act of homage to the madness of the circle, to an eternity ~ithout duration, in which everything recurs  

 

Research

And now came on, as come it must, what Hans Castorp had never thought to experience: the winter of the place, the winter of these high altitudes. Joachim knew it already: it had been in full blast when he arrived the year before - but Hans Castorp rather dreaded it, however well he felt himself equipped. Joachim sought to reassure him.

"You must not imagine it grimmer than it is," he said, "not really arctic. You will feel the cold less on account of the dryness of the air and the absence of wind. It's the thing about the change of temperature above the fog line - they've found out lately that it ~i: