THE GREAT PYRAMID A MIRACLE IN STONE THE TOMB THEORY. A more extensively accepted opinion now is that the pyramids were all designed for royal sepulchres and nothing else, which is doubtless true of most of them. It is possible also that the idea of a tomb for Cheops may have mingled with the original design of the first and greatest of them, though there is no evidence to that effect. It may have been given out for a tomb for him as a mere blind to the nation at large, but in any event the tomb idea never could have been more than subordinate and incidental. We know now that this pyramid was built p. 182 during the reign of Cheops, in the so-called Fourth Dynasty of Egyptian Kings. But it is nearly as certain that Cheops never was entombed in it. The account given by Herodotus is sometimes quoted in proof that he was, but it is clearly a misunderstanding. That account says that Cheops was buried in some subterraneous place where the Nile water introduced through an artificial duct surrounds an island. But there is not a single opening either in or under the Great Pyramid which is not far above the highest Nile level. That Cheops never was entombed in the so-called Kings Chamber is therefore certain in so far as what Herodotus tells about it is accepted. Personally he knew nothing. He only records what was told him. And the priest from whom he got his statement either was as ignorant as himself, or Cheops never was buried in this pyramid. Diodorus says positively that Cheops was not buried here, but in some obscure and unknown place. For six hundred years after Al Mamoun broke open this pyramid the Arab writers who tell of the feat, say not a word of any human remains or indications of sepulture being found. Shehab Eddin Amed Ben Yahiya, on the contrary, says that nothing was discovered as to the motive or time of its construction. Massoudi tells of certain findings, such as colored magic stones, columns of gold which nobody could move, images in green stone, and a cock with flaming eyes, which stories none but a Moslem can believe; but says not a word of the finding of any man or any evidence of the use of the place as a tomb. And not less than a dozen of the best European authors on the subject, from Helfricus to Sir Gardiner Wilkinsons Guide Book to Modern Egypt, though some of them believe that the Great Pyramid was intended for a sepulchral monument, agree in stating that there is no proof that anybody ever was entombed in it. But if this edifice was reared to be a royal sepulchre, why was it not used as such? Very curious are the explanations to which the tomb theorists have resorted to account for the failure. Diodorus among the old writers, and Baumgarten among the more modern ones, say, that the people of Egypt were so enraged at the sufferings endured from the builders of the two greatest pyramids, and at their various violent actions, as to threaten to tear them out of their sepulchres, whereupon they both charged their relatives at their death to inter them secretly in some obscure place. To this Colonel Vyse has conclusively answered, If Cheops reigned fifty years, and had sufficient power to construct the Great Pyramid, it can scarcely be supposed that his body was not deposited in it [if so intended], particularly as his successor is said to have reigned fifty-six years, and to have erected a similar tomb for himself, which he could scarcely have done had his predecessors tomb been violated or any doubt have existed about the security of his own. Helfricus and Veryard get over the difficulty by assigning the Great Pyramid to that Pharaoh who perished in the Red Sea while pursuing the departing children of Israel. As that monarchs body was never recovered, they say of course his sepulchre never was used! Still others explain that the tomb was Josephs, and became vacant at the time of the Exodus, as his brethren took his body with them when they went up to the land of promise. But unfortunately for these explanations, the Great Pyramid was built some six hundred years before Moses and several hundred years before the viceroyalty of Joseph. The truth is that the tomb theory does not fit the facts, the traditions, or any knowledge that we have on the subject. It is wholly borrowed from the numerous later pyramids, ambitiously and ignorantly copied after it, which were intended and used for royal sepulchres, but with which the Great Pyramid has nothing in common, save locality and general shape. In all the examination to which it has been subjected, whether in ancient or modern times, and in all the historic fragments concerning it, there is nothing whatever to give or to bear out the idea that its intention was simply that of a royal sepulchral monument, or that can legitimately raise the tomb theory any higher than a possible but very improbable supposition. SOMETHING MORE THAN A TOMB. It is also important in this connection to note that something wholly distinct from a mere sepulchre, or something additional and of much greater significance, has always haunted the convictions of those who have most profoundly studied this wonderful structure. Sandys gives place to the idea of a tomb, but considers it a tomb built with special reference to the symbolization of spiritual doctrines and hopes, together with conceits from astronomical demonstrations. Greaves accepts it for a tomb, but one framed with intent to represent spiritual ideas. Shaw denies its tombic character altogether, and pronounces it a temple of religious mysteries. Perry admits that it may have served as a royal tomb, but had special reference to sacred beliefs. Jomard gave but little credit to the treasure theory of the East or the tomb theory of the West, and considered this pyramid likely to prove itself gifted with something of great value to the civilized world, particularly in the matter of measures and weights. Wilkinson considers the pyramids tombs, but is persuaded that some were intended for astronomical purposes. Mr. St. John holds them as meant for religious uses and symbolisms. Agnew takes them as tombs, but at the same time as embodiments of science—emblems of the sacred sphere, exhibited in the most convenient architectural form—a squaring of the circle outside (which is true only of the Great Pyramid) and a setting forth of various geometric, astronomic, and mathematical mysteries inside. Sir Isaac Newton considered them sources of very important information on the subject of measures. Sir John Herschel was persuaded of the Great Pyramids astronomical character, and found in it standards of measure which he urged England to adopt in preference to any other on earth. Beckett Denison admits it to be a highly scientific monument of metrology, mathematics, and astronomy. Hekekyan Bey, of Constantinople, in a volume published in 1863, ignores the idea of the granite Coffer being a sarcophagus, and speaks of it as the kings stone, deposited in its sanctuary as a record of a standard of measure. Proctor argues that it is highly probable that the builders of the Great Pyramid sought to represent symbolically in the proportions of the building such mathematical and astronomical relations as they were acquainted with, and may have had a quasi scientific desire to make a lasting record of their discoveries, and of the collected knowledge of their time. And since what has been written and pointed out by John Taylor, Piazzi Smyth, Sir John Vincent Day, Rev. T. Goodsir, Captain B. F. Tracy, Mr. James Simpson, Henry Mitchell, Dr. Alexander Mackey, Charles Casey, Rev. F. R. A. Glover, Hamilton Smith, J. Ralston Skinner, and others, within the last fifteen years, we can but wonder that any one at all read up on the subject should think of withholding from this colossal monument the award of something vastly more than a mere tomb. That subterranean chamber cut deep into the solid rock would seem to indicate a tomb, but that chamber never was finished, and no one pretends that it was ever used for sepulture. It must have been meant for some other purpose. A vast tumulus, solidly built, with but few and narrow openings, terminating in finely polished rooms in its interior, would seem to agree with the idea of a grand sepulchre, but when we find in it a transcendent geodesic plan of location, equally dividing the earth surface between the equator and the north pole, palpably marking the centre of all habitable land distribution on the globe, and giving the best meridional line for the zero of latitude for all nations, surely we ought to begin to think of something else. A square with four sloping sides built up to a point in the centre, would seem to be a proper device for an enduring royal mausoleum, and hence the same was long accepted in Egypt for sepulchral monuments of the kings, but when we find in the first and original of them a perfect geometric figure, so framed that the four sides of its base bear the same proportion to its vertical height as the circumference of a circle to its radius, that each of its base-lines measures the even ten millionth part of the semi-axis of the earth just as many times as there are days in the year, that its height multiplied by 109 gives the mean distance between the earth and its great centre of light, that its unit of length is the even five hundred millionth part of the polar diameter of the globe we inhabit, that its two diagonals of base measure in inches the precise number of years in the great precessional cycle, that its bulk of masonry is an even proportion of the weight of the earth itself, and that its setting and shaping are squared and oriented with microscopic accuracy,—nothing of which is to be found in the 4 scores of neighboring pyramidal tombs,—by what law of right reason are we to dismiss from our thoughts every idea but that of a mere sepulchre? A polished stone coffer, conveniently deep, and wide, and long to accommodate the body of a man, and put up in noble place as here, would seem to bespeak a royal sarcophagus, but when we find that Coffer of the utmost plebeian plainness, quite disproportioned to such a purpose, devoid of all known covering, ornament, inscription or sepulchral insignia, incapable of being placed in its chamber with a body in it, is there not room for rational doubt that it was ever meant or used for a burial casket? And when we perceive in it a most accurately shaped standard of measures and proportions, its sides and bottom cubically identical with its internal space, the length of its two sides to its height as a circle to its diameter, its exterior volume just twice the dimensions of its bottom, and its whole measure just the fiftieth part of the chamber in which it was put when the edifice was built, we may well wonder what all such unparalleled scientific elaborations have to do with a mere tomb! The inclined entrance of a fitting size to receive a coffin, and down which a coffin could be conveniently slid to some chamber in the depths below, would be in keeping with a tombic intent, but when we find it terminating below in what never was a burial-chamber, and turned above in a sharp angle which no coffin such as the Coffer could pass, and that entrance most inconveniently located just to bring it into the plane of the meridian at an angle to point to the lower culmination of a pole star at the same time that the Pleiades are on the meridian above,—does it not become necessary to think of something more than a mere tomb, if not to abandon that idea altogether? All the other pyramids of Egypt were meant for tombs, but none of them have any upward passages or upper chambers. The Grand Gallery in this edifice, so sublime in height, so abrupt in beginning and termination, so different from all the other passages before or beyond it, so elaborately and peculiarly contrived and finished in every part, is absolutely incomprehensible on the tomb theory or on any other, save that of a high astronomical, historical, and spiritual symbolism, having nothing whatever to do with the entombment of an Egyptian despot. And when we find in this edifice throughout, one great system of interrelated numbers, measures, weights, angles, temperatures, degrees, geometric problems, cosmic references, and general geodesy, which modern science has now read and verified from it, reason and truth demand of the teachers of mankind to cease writing that no other object presented itself to the builder of the Great Pyramid than the preparation of his own tomb. That all these things should appear in a great metrologic, scientific, and symbolic structure, meant to memorialize the most important features of universal nature, history, and theology, we can easily understand. But that they should turn up in what was never meant to be anything but a tomb, as Lord Valentia, Shaw, Jomard, and others have submitted, is beyond all rational comprehension or belief. Mere literary Egyptologists, whose world of inquiry is bounded by classic tombs, Siriadic sepulchres, and heathen temples,—a few sneering scientists, who find here an impediment to their atheistic philosophies,—consequential theologues and pedants, who have reached the boundaries of wisdom,—and all the wise owls of stereotyped learning, ensconced in their hollownesses of decay,—may pooh-pooh and hoot, but if this pyramid was meant for a tomb it is the most wonderful sepulchre ever constructed, the mere accidents of which are ten thousand-fold more magnificent in wisdom, interest, and worth to mankind, than all the tombs and Pharaohs of all the dynasties, and all their other works besides,—a tomb, too, to which there has now fortunately come a resurrection morning, second only to that which split open the rocks of Calvary and demonstrated a glorious immortality for man. NOT A TEMPLE OF IDOLATRY. Brande has expressed the opinion, that if we had sufficient knowledge of antiquity, it would probably be found that the motives which led to the construction of the pyramids were, at bottom, nearly identical with those which led to the construction of St. Peters and St. Pauls, and that they are monuments of religion and piety, as well as of the power of the Pharaohs. To whatever extent this was the fact with regard to the Great Pyramid, there is no evidence that it was built for an idol temple, whether to Athor, as suggested by Mr. St. John, or to Cheops, as insinuated by Mr. Osburn. Certain Eastern peoples may have made pilgrimages to it, as the Western people do now, or as the Queen of Sheba came to hear the wisdom of Solomon. The Egyptians themselves may afterwards have accepted it as the great temple of Suphis, and even appointed priests for the celebration of his worship in connection with it. But that can be much better explained in other ways than by assuming that Cheops built it either as a tomb for his body or as a temple for the honor of his soul. Egypt was a hotbed of idolatry from the beginning. Its people began by the worship of heroes and heavenly bodies, and ended in the worship of bulls, and goats, and cats, and crocodiles, and hawks, and beetles. Their false religion was in full sway when Cheops was born. Lepsius tells us that the whole land was full of temples, filled with statues of gods and kings, their walls within and without covered with colored reliefs and hieroglyphics in celebration of the virtues of their hero gods and their divine and ever faultless children. Nothing, even down to the palette of a scribe, the style with which a lady painted her eyelashes, or a walking stick, was deemed too insignificant to be inscribed with the name of the owner, and a votive dedication of the object to some patron divinity. And yet, here is the Great Pyramid, the largest, finest, and most wonderful edifice in all Egypt, situated in the midst of an endless round of tombs, temples, and monuments, all uniformly loaded down with these idolatrous emblems and inscriptions, and yet in all its thirteen acres of masonry, in all its long avenues, Grand Gallery, and exquisite chambers, in any department or place whatever, there has never been found one ancient inscription, votive record, or the slightest sign or shred of Egypts idolatry! In the centre of the intensest impurity, the Great Pyramid stands without spot, blemish, or remotest taint of the surrounding flood of abominations,—like the incarnate Son of God, sinless in a world of sinners. And to hold such a monument to be itself a temple of idol worship is like calling Christ a minister of Beelzebub. HISTORIC FRAGMENTS. Passing then to the historic fragments relating to the subject, we find additional reason for the same conclusions. It is given as a fact, and specially emphasized, that during the building of the Great Pyramid the government of Egypt was strangely and oppressively adverse to the established idolatry of the nation. Cheops stands charged on all sides as at that particular time very arrogant towards the gods, having shut up the temples, interdicted the customary worship, cast out the images to be defiled on the highways, and compelled even the priests to labor in the quarries. Hence the indignant hierophant whom Herodotus consulted, said, The Egyptians so detest the memory of these kings that they do not much like to mention their names. It thus appears that Cheops was the positive foe and punisher of idolatry at the time this building was being put up, which fact alone wholly and forever sweeps away all idea of this pillar having been erected for any idols temple or as a votive offering to any god or gods of the Egyptian Pantheon. It further appears from these fragments, along with other indications, that after the Great Pyramid was completed, late in his life, Cheops relapsed into the old Egyptian idolatry, became a devotee of the very worship which he had so sternly suppressed, and not only reopened the temples, but actually put forth a book on the gods of his country, which was highly esteemed for ages after. * How, then, did it happen that during the thirty or more years in which the Great Pyramid was building, this man, born and reared in idolatry, and dying a devôt of it, was the suppressor of its temples, the enslaver of its priests, and the defiler of its gods? The answer may perhaps be found in another particular with which these fragments make us acquainted. During the building of the Great Pyramid there was a noted stranger abiding in Egypt, and keeping himself about the spot where the building was going on. The priest consulted by Herodotus describes him as a shepherd, to whom rather than to Cheops the Egyptians attribute this edifice. The precise words recorded by Herodotus are, They commonly call the pyramids after Philition, a shepherd who at that time fed his flocks about the place. (Rawlinsons Herodotus, vol. ii, p. 176.) Here is a most remarkable and significant item of information,—an unknown but conspicuous stranger, possessed of flocks and herds, abides about the locality of the Great Pyramid for all the years it was in building, and is so related to the work that all Egypt for more than seventeen hundred years considered him its real originator and builder, Cheops merely furnishing the site, the workmen, and the materials. Nor was he some great professional architect, whom Cheops heard of and sent for to build him a sepulchre. The account says he was a shepherd—a keeper of flocks—and hence of an order whose business lay in the line of keeping sheep, but not in the line of building pyramids to the order of foreign kings. He is called Philition or Philitis. This would seem to imply that he was one of a peculiar and special religious brotherhood, or that he was a Philistian,—one who carne from or located in Philistia. There were several classes of Philistines, different in religion and race. The Philistines of Jewish times are of unsavory odor. But it was not so with certain earlier Philistines whom the Scriptures mention with honor as a people specially favored of Jehovah. When Israel was on the way to Canaan, in order to revive their drooping confidence, God told them of a much earlier people whom he had in like manner conducted up from Egypt. He calls them the Caphtorims which came out. of Caphtor (Deut. 2: 23). This Caphtor was the very region of Egypt in which the Great Pyramid stands, and these Caphtorims from Caphtor, God elsewhere calls the Philistines, whom He brought up from Caphtor. (Amos 9: 7.) So that not only from Herodotus and his informant, but from the Bible itself, we learn of Philistines once in the neighborhood of the Great Pyramid, who were the objects of the Divine favor, and whom God brought up from thence, as he long afterwards brought up the children of Israel. * There is also another remarkable fragment bearing on the subject. Manetho, an Egyptian priest and scribe, is quoted by Josephus, and others, as saying, We had formerly a king whose name was Timaus. In his time it came to pass, I know not how, that the Deity was displeased with us; and there came up from the East in a strange manner men of an ignoble race, who had the confidence to invade our country, and easily subdued it by their power without a battle. And when they had our rulers in their hands they demolished the temples of the gods. (See Corys Fragments, p. 257.) This Timaus of Manetho is doubtless the same person as the Chemmes of Diodorus, the Cheops of Herodotus, and the Chufu or Suphis of the monuments. The description is peculiar, and though tinctured with Egypts proverbial hatred to this class of shepherds, indicates a wonderful influence won over the king by purely peaceable means, which could hardly have been less than supernatural. Manetho himself refers it to the pleasure and displeasure of the Deity, and further adds, that this people was styled Hycsos, that is, the shepherd kings, and that some say they were Arabians. Manetho wrote about three hundred years before Christ, and his statements are somewhat mixed with the history of another set of shepherd kings of a long-subsequent dynasty, but the ground of the story belongs to the period of Cheops and the Great Pyramid, for it was then that this peaceable control was obtained over the reigning sovereigns by a shepherd prince, the temples closed, the gods destroyed, and the people oppressed with labor for the government. Manetho says that these Arabians left Egypt in large numbers, but instead of going to Arabia, they went up that country now called Judea, and there built a city and named it Jerusalem. It would thus appear that the shepherd prince connected with the building of the Great Pyramid was from Arabia, and subsequently located in Palestine (Philistia), hence probably called Philition—the Philistian. The connection of him with the building of Jerusalem is very remarkable, and may serve to identify him with some Scripture character. Joseph us quotes the passage as referring to the Jews, but that can hardly be the case. The Jews did not originally build Jerusalem. They did not even have possession of it till the time of David, about five hundred years after the Exodus. Jerusalem existed, and wore at least a part of its present name, full a thousand years before David. As early as Abrahams time it was the seat of a great king, to whom Abraham himself paid reverence and tithes, and from whom he accepted blessing and communion, as priest of the Most High God. With reference to his character and office, the Bible calls him MELCHISEDEC, plainly a descriptive and not a proper name, he being first king of righteousness, and after that also king of Salem. (Heb. 7: 1, 2.) WHO WAS MELCHISEDEC? An illustrious personage thus breaks upon our notice with all the sudden grandeur of the Great Pyramid itself. Who he was has been something of a question for thousands of years,—a question which perhaps cannot be positively answered. Kohlreiff, in his Chronologia Sacra (Hamburg, 1724), as cited by Wolfius, identifies this personage with the patriarch Job. There is also more to sustain this view than any other ever presented. The time is the same. On general internal evidences, Dr. Owen (in Theologoumen.), assigns the Book of Job to the period immediately preceding Abraham. The length of Jobs life places him in the pre-Abrahamic age of Serug, Reu, and Peleg. * He evidently lived before the Exodus, and before the destruction of Sodom and Gomorrah, for though the Book of Job refers to Adam, the fall, and the deluge, there is. no allusion whatever to the awful disaster to the cities of the plain, the Sinaitic laws, or any of the miraculous events of Israelitish history. Such an omission in such a discussion, in the vicinity of these great occurrences, could not happen if these events had preceded it. Job speaks of the rock yielding him a spring of mineral oil (19: 6), and such oilsprings there evidently were in the region of Sodom and Gomorrah prior to the great burning of those cities, and the earth under and about them; but they have never since been found. Moses alludes to the same, but only by way of metaphor drawn from the Book of Job, for no such circumstance ever literally occurred in the history of Israel. Those oilsprings were drained and exhausted when those cities burned. Besides, sundry astronomical calculations made from notices of constellations contained in the Book of Job fix the time of the patriarchs great trial contemporaneous with Melchisedec. * The country of the one is also that of the other. Abraham met Melchisedec in Palestine, but no one claims that he was born and reared there. There were important Shemitic migrations hitherward prior to that of Abraham. † In the Chronicon Paschale the tradition is received with strong assurance, that Melchisedec, like Abraham, calve from beyond the Jordan. Nor is there any doubt of Jobs having come from that same mysterious East. In general character and position, Job and Melchisedec appear to be one and the same. Paul calls on his Jewish readers to consider how great this man (Melchisedec) was, and of Job the sacred record is, This man was the greatest of all the men of the East. Melchisedec was priest of the Most High God, and of Job it is written that he sent and offered burnt-offerings for his sons and daughters continually. Melchisedec was a princely personage—King of Salem; and all agree in assigning a princely rank to Job. It remains a question till now, whether he was not a real king, many maintaining that he was. He certainly was at least a great emir. Melchisedec was a worshipper of the one true God, outside of the Abrahamic line, and the same is true of Job. From these and other coincidences it would seem that in Melchisedec, King of Salem, we do really meet the great patriarch of Uz, near the end of those one hundred and forty years of glory which succeeded his sore affliction. The genealogical tables also supply a name which would seem to indicate the existence of an Arabian Job, who appears at the right time and in the right connections to be this same identical patriarch. In the tenth of Genesis, the sacred historian departs entirely from his usual method, in naming the thirteen sons of Joktan, as if for the special purpose of reaching the last in the list. * He sets down that name as Job-ab, which is quite capable of being read father-Job, in allusion to some such position and career as that of the great patriarch of Uz, or Melchisedec. Alterations were likewise made in the names of Abraham and Sarah in allusion to their special calling and office. The seventy translators from tradition, most of the Hebrew authors, Origen, the Coptic version of Job, the Greek fathers, and various modern writers, represent Job-ab and Job as one and the same name. In that case we would here have a Job, a veritable Arabian, a descendant of Eber (through Joktan, as Abraham through Peleg), and hence a true Hebrew in the older and wider sense, who answers well to all we know either of Melchisedec or the Uzean patriarch. From Job we have the most unique and independent book in the sacred canon—the sublimest section of the inspired records,—a grand monument. of patriarchal life, manners, and theology,—evidencing a knowledge of earth and sky, of providence and grace, and a command of thought, sentiment, language, and literary power, which no mere man has ever equalled. In it we find a familiarity with writing, engraving in stone, mining, metallurgy, building, shipping, natural history, astronomy, and science in general, showing an advanced, organized, and exalted state of society, answering exactly to what pertains above all to the sons of Joktan, whose descendants spread themselves from Upper Arabia to the South Seas, and from the Persian Gulf to the pillars of Hercules, tracking their course as the first teachers of our modern world with the greatest monuments that antiquity contains. 30. The Jews call ’Uzair a son Of God, and the Christians Call Christ the Son of God. That is a saying from their mouth; (In this) they but imitate What the Unbelievers of old Used to say. Gods curse Be on them: how they are deluded Away from the Truth! 31. They take their priests And their anchorites to be Their lords in derogation of God, And (they take as their Lord) Christ the son of Mary; Yet they were commanded To worship but One God: There is no god but He. Praise and glory to Him (Far is He) from having The partners they associate (With Him). 32. Fain would they extinguish Gods Light with their mouths, But God will not allow But that His Light should be Perfected, even though the Unbelievers May detest (it). 33. It is He Who hath sent His Apostle with Guidance And the Religion of Truth, To proclaim it Over all religion, Even though the Pagans May detest (it). 34. O ye who believe! There are Indeed many among the priests And anchorites, who in falsehood Devour the substance of men And hinder (them) from the Way Of God. And there are those Who bury gold and silver And spend it not in the Way. Of God: announce unto them A most grievous penalty— 35. On the Day when heat Will be produced out of That (wealth) in the fire Of Hell, and with it will be Branded their foreheads, Their flanks, and their backs. —This is the (treasure) which ye Buried for yourselves: taste ye, Then, the (treasures) ye buried! 36. The number of months In the sight of God Is twelve (in a year) So ordained by Him The day He created The heavens and the earth; Of them four are sacred: That is the straight usage. So wrong not yourselves Therein, and fight the Pagans All together as they Fight you all together. But know that God Is with those who restrain Themselves. 37. Verily the transposing (Of a prohibited month) Is an addition to Unbelief: The Unbelievers are led To wrong thereby: for they make It lawful one year, And forbidden another year, In order to adjust the number Of months forbidden by God And make such forbidden ones Lawful. The evil of their course Seems pleasing to them. But God guideth not Those who reject Faith. 159: Horus, hurry! Announce to the gods of the East and their spirits : He comes indeed, this Unas, an Imperishable Spirit! Whom he wills that he live, he lives. Whom he will that he die, he dies. 160: Re-Atum! your son comes to you, Unas comes to you. Let him ascend to you! Enfold him in your embrace! This is the son of your body, eternally.? Utterance 218 161: To say the words: O Osiris, this Unas comes indeed, weary of the Nine, an Imperishable Spirit, to reckon hearts, to take kas, to grant kas. His every appointment obliges one (to do his duty), him who he has elevated, and him who applied to him. 162: There is no one who withdraws because he will have no bread, his ka will have no bread, his bread will be withheld from him [worship and address Unas as a god, in do ut des fashion]. Geb said, and it came forth from the mouth of the Ennead: Hawk, after he has seized (his own)! so they said, Lo! you are ensouled and powerful!. 163: He comes indeed, this Unas, weary of the Nine, an Imperishable spirit, he that bore more than you, he that suffered more than you, he that is more weary than you, he that became greater than you, he who will be happier than you, he who roars louder than you. You have no more time there! Lo, this is what Seth and Thoth have done, your two brothers, who could not bewail you! 164: Isis and Nephtys, come together, come together, unite! He comes indeed, this Unas, weary of the Nine, an Imperishable Spirit. The Western Ones, those who are upon earth, belong to this Unas. He comes indeed, this Unas, weary of the Nine, an Imperishable Spirit. The Eastern Ones, those who are upon earth, belong to this Unas. He comes indeed, this Unas, weary of the Nine, an Imperishable Spirit. The Southern Ones, those who are upon earth, belong to this Unas. He comes indeed, this Unas, weary of the Nine, an Imperishable Spirit. The Northern Ones, those who are upon earth, belong to this Unas. Those who are in the Lower Sky belong to this Unas. He comes indeed, this Unas, weary of the Nine, an Imperishable Spirit!? Utterance 219 167: To say the words: Atum, this your son is here, Osiris, whom you have preserved alive. He lives! He lives! This Unas lives! He is not dead, this Unas is not dead! He is not gone down, this Unas is not gone down! He has not been judged, this Unas has not been judged! He judges, this Unas judges! 168: Shu, this your son is here, Osiris, whom you have preserved alive. He lives! He lives! This Unas lives! He is not dead, this Unas is not dead! He is not gone down, this Unas is not gone down! He has not been judged, this Unas has not been judged! He judges, this Unas judges! 169: Tefnut, this your son is here, Osiris, whom you have preserved alive. He lives! He lives! This Unas lives! He is not dead, this Unas is not dead! He is not gone down, this Unas is not gone down! He has not been judged, this Unas has not been judged! He judges, this Unas judges! 170: Geb, this your son is here, Osiris, whom you have preserved alive. He lives! He lives! This Unas lives! He is not dead, this Unas is not dead! He is not gone down, this Unas is not gone down! He has not been judged, this Unas has not been judged! He judges, this Unas judges! 171: Nut, this your son is here, Osiris, whom you have preserved alive. He lives! He lives! This Unas lives! He is not dead, this Unas is not dead! He is not gone down, this Unas is not gone down! He has not been judged, this Unas has not been judged! He judges, this Unas judges! 172: Isis, this your brother is here, Osiris, whom you have preserved alive. He lives! He lives! This Unas lives! He is not dead, this Unas is not dead! He is not gone down, this Unas is not gone down! He has not been judged, this Unas has not been judged! He judges, this Unas judges! 173: Seth, this your brother is here, Osiris, whom has been preserved alive, and who lives that he may punish you. He lives! This Unas lives! He is not dead, this Unas is not dead! He is not gone down, this Unas is not gone down! He has not been judged, this Unas has not been judged! He judges, this Unas judges! 174: Nephthys, this your brother is here, Osiris, whom you have preserved alive. He lives! He lives! This Unas lives! He is not dead, this Unas is not dead! He is not gone down, this Unas is not gone down! He has not been judged, this Unas has not been judged! He judges, this Unas judges! 175: Thoth, this your brother is here, Osiris, whom has been preserved alive, and who lives that he may punish you. He lives! He lives! This Unas lives! He is not dead, this Unas is not dead! He is not gone down, this Unas is not gone down! He has not been judged, this Unas has not been judged! He judges, this Unas judges! 176: Horus, this your father is here, Osiris, whom you have preserved alive. He lives! He lives! This Unas lives! He is not dead, this Unas is not dead! He is not gone down, this Unas is not gone down! He has not been judged, this Unas has not been judged! He judges, this Unas judges! 177: Great Ennead, this Osiris is here, whom you have preserved alive. He lives! He lives! This Unas lives! He is not dead, this Unas is not dead! He is not gone down, this Unas is not gone down! He has not been judged, this Unas has not been judged! He judges, this Unas judges! 178: Little Ennead, this Osiris is here, whom you have preserved alive. He lives! He lives! This Unas lives! He is not dead, this Unas is not dead! He is not gone down, this Unas is not gone down! He has not been judged, this Unas has not been judged! He judges, this Unas judges! 179: Nunet, this your son Osiris is here, of whom you have said : He is born for your father?. you have wiped his mouth, his mouth has been opened by his son Horus, who is his beloved, his members have been reckoned by the gods. 180: He lives! This Unas lives! He is not dead, this Unas is not dead! He is not gone down, this Unas is not gone down! He has not been judged, this Unas has not been judged! He judges, this Unas judges! 181: In your name of He-in-Heliopolis-while-enduring-everlastingly-in-his-necropolis, he lives! This Unas lives! He is not dead, this Unas is not dead! He is not gone down, this Unas is not gone down! He has not been judged, this Unas has not been judged! He judges, this Unas judges! 182: In your name of He-in-Busiris, chief of his nomes, he lives! This Unas lives! He is not dead, this Unas is not dead! He is not gone down, this Unas is not gone down! He has not been judged, this Unas has not been judged! He judges, this Unas judges! 183: In your name of He-in-the-Mansion-of-the-Scorpion, the appeased ka, he lives! This Unas lives! He is not dead, this Unas is not dead! He is not gone down, this Unas is not gone down! He has not been judged, this Unas has not been judged! He judges, this Unas judges! 184: In your name of He-in-the-divine-Pavilion, He-in-fumigation, He-in-the-coffer, He-in-the-Shrine, He-in-the-Sack, he lives! This Unas lives! He is not dead, this Unas is not dead! He is not gone down, this Unas is not gone down! He has not been judged, this Unas has not been judged! He judges, this Unas judges! Name Translations Yazad Yazad Worthy of Worship Yaz meaning worthy of being attuned; Praiseworthy Harvesp-tawan Harvesp-Tavaan All-Powerful Almighty Harvesp-agah Harvesp-Aagaah All-Knowing All-Knowing Harvesp-khoda Harvesp-Khudaa Lord of all Lord of All Abadeh Abadah Without Beginning Without Beginning Abi-anjam Abee-Anjaam Without End Without End Bun-e-stiha Bune-Steeh Root of Creation Root of Creation Frakhtan-taih Fraakhtan-Teh Endless Bliss The End of All Jamaga Jamaga Primal Cause Ancient Cause Prajatarah Parajtarah Exalted One More Noble Tum-afik Tum-Afeek Purest of the Pure Most Open (Innocent) Abaravand Abarvand Detached from All Separate from All Paravandeh Parvandaah In touch with all Connected with All An-ayafeh An-Aiyaafah Unattainable Unreachable by anyone Hama-Ayafeh Ham-Aiyaafah Attainer of All Who Can Reach All Adro Aadaro Most Righteous Most straightforward; Truest of All Gira Geeraa Upholder of all Who Holds Everyone A-ehem A-Chem Beyond reason Without Cause (Does not need a reason for existence) Chamana Chamanaa Sovereign Reason Reason for Being Safana Safanaa Bountiful One Creator of Progress Afza Afjaa Ever Prolific Creator of Growth Nasha Naashaa Reaching equally to all Who Reaches Everyone Equally Parwara Parvaraa Nourisher Provider Ianaha Eeyaanah Protector of the world Protector of Creation Ain-aenah Aaeen-Aaenah Never Changing Not Different An-aenah An-Aaeenah Formless Without Shape Kharoshid-tum Khrosheed-Tum Most Steadfast among the Steadfast Most Determined Mino-tum Meeno-Tum Lord Invisible Most Invisible Vasna Vaasnaa All-Pervading Omnipresent Harvastum Harvastum All in all Most Complete Hu-sepas Hu-Sepaas Worthy of our profound thanks Worthy of Thanksgiving Har-Hamid Har-Hameed All embracing Goodness Completely Good Natured Har-naik faraih Har-Nek-Fareh All embracing Holy light Completely Good Noble Aura Baish-tarana Besh-Tarnaa Remover of affliction Remover of Suffering Taronish Taroneesh Beyond Affliction Mysterious Anah-aoshaka An-Aoshak Immortal Immortal Farasaka Farsak Fulfiller of Holy Desires Grantor of Wishes Pajohdehad Pajoh-Dahad Creator of Holy attributes Creator of Noble Nature Khwafar Khvaafar Compassionate Judge Generous with Justice Avakhshiaea Afakhsheeaaeaa Merciful Giver Grantor of Generosity Abaraja Abarjaa Bountiful Giver Most Abundant Provider A-satoha A-Satoh Unconquerable Who Does Not Get Angry Rakhoha Rakhoh Freest of the free Independent; Without Worry Varun Varoon Deliverer from evil Protector from Evil A-farefah A-Farefah Never Deceiving Who Does Not Deceive Be-fareftah Be-Farefah Never Deceived Who Cannot Be Deceived A-dui A-Duee One without a second Without Duality Kam-rad Kaame-Rad Lord of desire Lord of Wishes Farman-kam Farmaan-Kaam Decreer of Sovereign Desire Wish Is His Command Aekh Tan Aokh-Tan Soul Supreme Without Body A-faremosh A-Faremosh Never-forgetting Who Does Not Forget Hamarna Hamaarnaa Just Accountant Keeper of Accounts Sanaea Sanaaeaa Knowing all things Worthy of Knowing; All Knowing A-tars A-Tars Fearless Fearless A-bish A-Beesh Devoid of pain Without Suffering A-frajdum Afraajdum Most exalted one Most High Ham-chun Ham-Chun Ever the same Always the Same Mino-satihgar Meeno-Steeh-Gar Invisible Creator of the Universe Creator of the Universe Invisibly A-minogar A-Meenogar Creator of the Profoundly Spiritual Creator of Much Invisible Creations Mino-nahab Meeno-Nahab Hidden within the spirit Hidden in Invisible Creation Adar-bad-gar Aadar-Baad-Gar Transmuter of Fire into Air Who Changes Fire Into Air Adar-nam-gar Aadar-Nam-Gar Transmuter of Fire into dew Who Changes Fire Into Water Bad-adar-gar Baad-Aadar-Gar Transmuter of Air into Fire Who Changes Air Into Fire Bad-nam-gar Baad-Nam-Gar Transmuter of Air into dew Who Changes Air Into Water Bad-gail-gar Baad-Gel-Gar Transmuter of Air into Earth Who Changes Air Into Dust Bad-gred-tum Baad-Gerd-Tum Supreme Transmuter of Air into dust Who Changes Air Into Wind Adar-kibritatum Aadar-Keebreet-Tum Supreme Transmuter of Fire into divine sparks Who Changes Fire Into Jewels Bad-gar-jae Baad-Garjaae Spreading Air everywhere Who Creates Air In All Places Ab-tum Aab-Tum Creator of Lifegiving water Creator of Much Water Gail-adar-gar Gel-Aadar-Gar Transmuter of Dust into Fire Who Changes Dust Into Fire Gail-vad-gar Gel-Vaad-Gar Transmuter of Dust into Air Who Changes Dust Into Air Gail-nam-gar Gel-Nam-Gar Transmuter of Dust into water Who Changes Dust Into Water Gar-gar Gar-Gar Master Craftsman Creator of Creators Garo-gar Gar-O-Gar Rewarder of sincere desires (Fulfiller of Wishes) * Gar-a-gar Gar-Aa-Gar Creator of all Humanity and its actions (Creator of Mankind) * Gar-a-gar-gar Gar-Aa-Gar-Gar Creator of all Human and Animal Life (Creator of All Things) * A-gar-agar A-Gar-Aa-Gar Creator of all the four elements (Creator of 4 Elements) * A-gar-a-gar-gar A-Gar-Aa-Gar-Gar Creator of all the planets and all other worlds (Creator of Stars) * A-guman A-Gumaan Never in doubt Without Doubt A-jaman A-Jamaan Ageless Timeless A-Khuan A-Khuaan Eternally awake Sleepless Amast Aamasht Ever-alert Alert Fashutana Fashutanaa Ever-Protecting Always Guarding & Progress Creator Padmani Padmaanee Recorder of Mans actions Keeper of Limits Firozgar Feerozgar Victorious Victorious Khudawand Khudaavand Lord of the Universe Lord of Creation Ahuramazd Ahur-Mazd Lord of Life and Wisdom Wise Lord Abarin-kuhan-tawan Abreen-Kohun-Tavaan Preserver of Creation Most Capable of Preserving Originality of Creations Abarin-nao-tawan Abreen-No-Tavaan Renewer of Creation Most Capable of Creating New Creations Vaspan Vaspaan Embracing All Creation Who Can Reach All Creations Vaaspar Vaspaar Giver of All Things Who Can Provide Everything Khawar Khaavar Infinitely Patient Generous Ahu Ahu Lord of exisience Lord of Existence Avakshidar Avakhseedaar Forgiver of sins Forgiver Dadar Daadaar Divine Creator Creator of Justice Raiyomand Rayomand Rayed in glory Full of Brightness Khorehmand Khorehomand Haloed in Light Full of Aura, Light Davar Daavar Lord of Justice Giver of True Justice Kerfaigar Kerfegar Lord of Just Rewards Lord of Good Works Bokhtar Bokhtaar Liberator Giver of Freedom for Progress Farsho-gar Frash-Gar Awakener of Eternal Spring Refresher of the Soul with Progress Infinite Love! Light and Love! Christ Light, Sunlight in Love! Light commune with our DNA! Our eyes are the main entrance of Light! Sunlight, Christ Light in Love! Morning, Noon and Evening! Infinite love Mama planet of Love! Infinite praises to the Most High YAH! INFINITE LOVE! THE LORD ASURA! LORD INDRA THE SUN OF FIRE! THE TATHAGATA THE MOST AUGUSTUS! THE PRINCE OF ISRAEL! THE ISRAELITE! THE LORD OF GREAT GLORY! THE KING OF KINGS AND THE LORD OF LORDS! THE RIGHT HAND OF GOD! THE BELOVED LORD BENYAHAMIN THE BELOVED OF THE MOST YAH, THE AMIN! AMIN! AMIN! AMIN! AMIN! AMIN! AMIN! AMIN! AMIN! AMIN! AMIN!
Posted on: Thu, 13 Nov 2014 06:14:56 +0000
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