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Evokation
  
 
Index
  

 

 

 

 

 

ADVENT WAKEFIELD ADVENT

5

 

 

I

ME

ISISIS

HOLY HOLY HOLY

BLESSED

THAT HE AZIN SHE THAT

IS

THEE

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

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

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

 

 

-
9
W
A
K
E
F
I
E
L
D
-
-
-
-
-
--
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
+
=
9
-
-
9
-
9
=
9
-
9
W
A
K
E
F
I
E
L
D
-
-
-
-
-
--
-
-
-
-
-
-
5
1
2
5
6
-
5
3
4
+
=
31
3+1
=
4
-
4
=
4
-
-
23
1
11
5
6
-
5
12
4
+
=
67
6+7
=
13
1+3
4
=
4
-
9
W
A
K
E
F
I
E
L
D
-
-
-
-
-
--
-
-
-
-
-
-
23
1
11
5
6
9
5
12
4
+
=
40
4+0
=
4
-
4
=
4
-
-
5
1
2
5
6
9
5
3
4
+
=
76
7+6
=
13
1+3
4
=
4
-
9
W
A
K
E
F
I
E
L
D
-
-
-
-
-
--
-
-
-
-
-
-`
-
1
-
-
-
-
-
-
-
-`
-`
1
occurs
x
1
=
1
=
1
-
-
--
--
2
--
--
-
-
--
-
-
-
2
occurs
x
1
=
2
=
2
-
-
--
--
--
--
--
-
-
3
--
-
-
3
occurs
x
1
=
3
=
3
-
-`
-
-
-
-
-
-
-
-
4
-`
-`
4
occurs
x
1
=
4
=
4
-
-`
5
-
-
5
-
-
5
-
-
-`
-`
5
occurs
x
3
=
15
1+5
6
-
-
--
--
--
--
6
-
--
--
--
-
-
6
occurs
x
1
=
6
=
6
7
-
-
-
-
-
-
-
-
-
-
-
-
7
-
-
--
-
-
-
-
8
-
--
--
--
--
--
--
--
--
--
-
-
8
-
-
--
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
9
occurs
x
1
=
9
=
9
15
9
W
A
K
E
F
I
E
L
D
-
-
30
-
-
9
-
40
-
31
1+5
-
-
-
-
-
-
9
-
-
-
-
-
3+0
-
-
-
-
4+0
-
3+1
6
9
W
A
K
E
F
I
E
L
D
-
-
3
-
-
9
-
4
-
4
-
-
5
1
2
5
6
9
5
3
4
-
-
-
-
-
--
-
-
-
-
6
9
W
A
K
E
F
I
E
L
D
-
-
3
-
-
9
-
4
-
4

 

 

-
BRETTON HALL
-
-
-
1
B
2
2
2
1
R
18
9
9
3
E+T+T
45
9
9
2
O+N
29
11
2
2
H+A
9
9
9
2
L+L
24
6
6
11
BRETTON HALL
127
46
37
1+1
-
1+2+7
4+6
3+7
2
BRETTON HALL
10
10
10
-
-
1+0
1+0
1+0
2
BRETTON HALL
1
1
1

 

 

-
11
B
R
E
T
T
O
N
-
H
A
L
L
-
-
-
-
-
--
-
-
-
-
-
-
-
-
-
-
-
6
5
-
8
-
-
-
+
=
19
1+9
=
10
1+0
1
=
1
-
-
-
-
-
-
-
15
14
-
26
-
-
-
+
=
37
3+7
=
10
1+0
1
=
1
-
11
B
R
E
T
T
O
N
-
H
A
L
L
-
-
-
-
-
--
-
-
-
-
-
-
2
9
5
2
2
-
-
-
-
1
3
3
+
=
27
2+7
=
9
-
9
=
9
-
-
2
18
5
20
20
-
-
-
-
1
12
12
+
=
90
9+0
=
9
-
9
=
9
-
11
B
R
E
T
T
O
N
-
H
A
L
L
-
-
-
-
-
--
-
-
-
-
-
-
2
18
5
20
20
15
14
-
8
1
12
12
+
=
127
1+2+7
=
10
1+0
1
=
1
-
-
2
9
5
2
2
6
5
-
8
1
3
3
+
=
46
4+6
=
10
1+0
1
=
1
-
11
B
R
E
T
T
O
N
-
H
A
L
L
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
occurs
x
1
=
1
=
1
-
-
2
-
-
2
2
-
-
-
-
-
-
-
-
-
2
occurs
x
3
=
6
-
6
-
-
-
-
-
-
-
-
-
-
-
-
3
3
-
-
3
occurs
x
2
=
6
=
6
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
5
-
-
-
5
-
-
-
-
-
-
-
5
occurs
x
2
=
10
1+0
1
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
6
occurs
x
1
=
6
-
6
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
9
-
-
-
-
-
-
-
-
-
-
-
-
9
occurs
x
1
=
9
=
9
11
11
B
R
E
T
T
O
N
-
H
A
L
L
-
-
34
-
-
11
-
46
-
37
1+1
1+1
-
9
-
-
-
-
-
-
-
-
-
-
-
-
3+4
-
-
1+1
-
4+6
-
3+7
2
2
B
R
E
T
T
O
N
-
H
A
L
L
-
-
7
-
-
2
-
10
-
10
-
-
2
9
5
2
2
6
5
-
8
1
3
3
-
-
-
-
-
-
-
1+0
-
1+0
2
2
B
R
E
T
T
O
N
-
H
A
L
L
-
-
7
-
-
2
-
1
-
1

 

 

11
B
R
E
T
T
O
N
-
H
A
L
L
-
-
-
-
-
--
-
-
-
-
-
-
-
-
-
-
6
5
-
8
-
-
-
+
=
19
1+9
=
10
1+0
1
=
1
-
-
-
-
-
-
15
14
-
26
-
-
-
+
=
37
3+7
=
10
1+0
1
=
1
11
B
R
E
T
T
O
N
-
H
A
L
L
-
-
-
-
-
--
-
-
-
-
-
2
9
5
2
2
-
-
-
-
1
3
3
+
=
27
2+7
=
9
-
9
=
9
-
2
18
5
20
20
-
-
-
-
1
12
12
+
=
90
9+0
=
9
-
9
=
9
11
B
R
E
T
T
O
N
-
H
A
L
L
-
-
-
-
-
--
-
-
-
-
-
2
18
5
20
20
15
14
-
8
1
12
12
+
=
127
1+2+7
=
10
1+0
1
=
1
-
2
9
5
2
2
6
5
-
8
1
3
3
+
=
46
4+6
=
10
1+0
1
=
1
11
B
R
E
T
T
O
N
-
H
A
L
L
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
occurs
x
1
=
1
=
1
-
2
-
-
2
2
-
-
-
-
-
-
-
-
-
2
occurs
x
3
=
6
-
6
-
-
-
-
-
-
-
-
-
-
-
3
3
-
-
3
occurs
x
2
=
6
=
6
-
-
-
5
-
-
-
5
-
-
-
-
-
-
-
5
occurs
x
2
=
10
1+0
1
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
6
occurs
x
1
=
6
-
6
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
9
-
-
-
-
-
-
-
-
-
-
-
-
9
occurs
x
1
=
9
=
9
11
B
R
E
T
T
O
N
-
H
A
L
L
-
-
34
-
-
11
-
46
-
37
1+1
-
9
-
-
-
-
-
-
-
-
-
-
-
-
3+4
-
-
1+1
-
4+6
-
3+7
2
B
R
E
T
T
O
N
-
H
A
L
L
-
-
7
-
-
2
-
10
-
10
-
2
9
5
2
2
6
5
-
8
1
3
3
-
-
-
-
-
-
-
1+0
-
1+0
2
B
R
E
T
T
O
N
-
H
A
L
L
-
-
7
-
-
2
-
1
-
1

 

 

-
BRETTON VILLAGE
-
-
-
7
BRETTON
94
31
4
7
VILLAGE
68
32
5
14
BRETTON VILLAGE
162
63
9
1+4
-
1+6+2
4+6
-
5
BRETTON VILLAGE
9
9
9

 

 

WAKEFIELD EXPRESS

3 - 3 - 06

Mummy's coffin open

One of Wakefield Museum's most intriguing mysteries has been solved - and visitors can now see what lurks beneath the lid of an ancient Egyptian coffin.

Visitors to the Discovering Ancient Egypt exhibition have seen the coffin on show and museum staff were flooded by requests asking them to take the lid off - and this week they did.

The inside is brightly-painted, like the outside, and on the base, underneath where the mummy lay, are traces of the costly liquids poured over the body during the funeral.

The side walls of the coffin are also painted with rows of gods, some with wings stretched out to protect the dead person in the afterlife.

The painted decoration shows it was made for a priest of the state god, Amun, about 1,000 BC.

Although the mummy is no longer inside, the coffin is believed to have been found at Thebes (modern Luxor). It might have been part of a mass burial of more than 150 priests found in 1891 at Deir el Bahari near the Nile.

The priest depicted wears a headband around a long striped wig, and a huge collar of lotus flowers, symbols of rebirth, covering his upper body.

Egyptologist Dr Joann Fletcher, of York University who advised on the exhibition, said: "The coffin is a superb example of its type, its decoration revealing the great skill of those who made it. It also gives us a wonderful image of the 3,000-year old priest who once laid inside."

 

 

WAKEFIELD EXPRESS

30 - 9 - 06

Egyptian relics on display at museum

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

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

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

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

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

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

 

 

WAKEFIELD EXPRESS

12 - 4 - 06

Ancent Egypt proves a popular hit

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

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

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

 

"DISCOVERING EGYPT:"

"...an Anubis mask"

 

 

ANUBIS

ANUMBERIS

A

NUMBER

IS

 

 

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

 

 

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

 

 

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

 

 

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

 

 

YORKSHIRE POST

22-9-06

Explore the mysteries of ancient Egypt

Tony Gardner

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

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

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

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

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

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

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

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

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

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

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

 

 

THE CITIZEN

Page 9

"Discovering Ancient Egypt

Wakefield Museum, 23 September 05 - 23 April O6

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

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

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

 

 

JOSEPH AND HIS BROTHERS

Thomas Mann

1875 - 1955

JOSEPH THE PROVIDER

Page 962

"I should like to kiss the Queen," he suddenly cried, and stood still with his face turned up to the ceiling. "Let Nefertiti be summoned at once, she who fills the palace with beauty, the mistress of the lands, my sweet consort!"

Page 970

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

AKHENATEN NEFERTITI

 

 

GREAT PHILOSOPHERS OF THE EAST

E.W.Tomlin 1952

Page 69

'Ikhnaton: the 'Great Schismatic'

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

Page 72

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

Creator of the germ in woman

Maker of the seed in man

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

Nurse even in the womb

Giver of breath to animate everyone that he maketh.

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

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

and with its direct references to the royal pair

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

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

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

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

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

 

 

THE LOST PHARAOHS

Leonard Cottrell 1950

Page 179

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

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

Page 180

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

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

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

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

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

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

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

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

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

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

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

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


(Translation by H. W. FairnJan)

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

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

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

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

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

 

 

LIGHT AND LIFE

Lars Olof Bjorn 1975

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

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

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

 

 

I

ME

EGO

EYES

CONSCIENCE

MIND IS MATTER IS MIND

OSIRIS ISISIS 999666 ISISIS OSIRIS

SPIRIT ISISIS SPIRIT 999 SPIRIT ISISIS SPIRIT

MAGIC OUT OF IMAGE SEE MAGI OUT OF IMAGE SEE

LIVE EVIL EVIL LIVE LIVED DEVIL LIVED LIVE EVIL EVIL LIVE

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

 

 

THE SIRIUS MYSTERY

Robert K.G..Temple 1976

Page 69

A

FAIRYTALE

" Back to Anubis. Wallis Budge says of him:26 'His worship is very ancient, and there is no doubt that even in the earliest times his cult was general in Egypt; it is probable that it is older than that of Osiris.' Also he points out here, as elsewhere, that the face of the deceased human becomes identified with Anubis, and it is just the head of Anubis which is symbolically represented by the jackal or dog. I have already pointed out that he is described as the circle or orbit separating the dark Nephthys from the light Isis or Sirius. In other words, I take Anubis to represent the orbit of Sirius B around Sirius A. We also find him described as 'time',27 a particularly intelligent way of looking at an orbit as progressive and sequential in time. 'Time the devourer', a motif common to us all, is no stranger to the Egyptians. It should not surprise us that Anubis is also represented as a devourer! More specifically, he is accused of
devouring the Apis bull. The Apis bull is the animal into which the dead Osiris was sewn and transported, according to a late legend which is widely known. But more basically, the 'Apis Bull' (the deity known under the Ptolemies as Serapis) is Asar-Hapi. It is Osiris himself! In The Gods of the Egyptians, we read 'Apis is called "the life of Osiris, the lord of heaven" , and 'Apis was, in fact, believed to be animated by the soul of Osiris, and to be Osiris incarnate'. 28
So, consequently, when Anubis devoured Apis, he was eating the husband of Isis! It is very colourfully represented in these dramatic mythological terms, but the meaning is clear.. We read later:29
'Others again are of the opinion that by Anubis is meant Time, and that his denomination of Kuon [the Greek word for 'dog'] does not so much allude to any likeness which he has to the dog, though this be the general rendering of the word, as to that other significance of the term taken from breeding; because Time begets all things out of itself, bearing them within itself, as it were in a womb. But this is one of those secret doctrines which are more fully made known to those who are initiated into the worship of Anubis. '
Exactly. A secret doctrine! What one would give for a fuller account! This is the trouble with most of our sources; they give away little except by inference. Secret doctrines are not scribbled down too frequently and left for posterity. The most secret doctrine" of the Dogon was only revealed with great reluctance after many, many years, and following upon a conference by the initiates. The Egyptians were no fools, and we can hardly expect them to have left papyri or, texts specifically revealing in so many words what they were not supposed to reveal. We can only try to piece together clues. But we will see our clues eventually turn into a veritable avalanche.

 

 

JOSEPH AND HIS BROTHERS

Thomas Mann 1875 - 1955

JOSEPH THE PROVIDER

Page 967

"Thank you, Mama," said Amenhotep, with a deprecating bow. "Thank you for the contribution. It is very valuable and will for / Page 968 / eternal ages be held in honour. But we are speaking of two different things. My Majesty speaks of the fetters which the teaching puts upon the thoughts of God; yours refers to priestly statecraft, which divides teaching and knowledge. But Pharaoh would not be arrogant, and there is no greater arrogance than such a division. No, there
. is no arrogance in the world greater than that of dividing the children of our Father into initiate and uninitiate and teaching double words: all-knowingly for the masses, knowingly in the inner circle. No, we must speak what we know, and witness what we have seen. Pharaoh wants to do nothing but improve the teaching, even though it be made hard for him by the teaching. And still it has been said to me: 'Call me not Aton, for that is in need of improvement. Call me the Lord of the Aton!' But I, through keeping silent, forgot; See now what the Father does for his beloved son! He sends him a messenger and dream-interpreter, who shows him his dreams, dreams from below and dreams from above, dreams important for the realm and for heaven; that he should awake in him what he already knows, and interpret what was already said to him. Yes, how loveth the Father his child the King who came forth out of him, that he sends down a soothsayer to him, to whom from long ages has been handed down the teaching that it profits man to press on towards the last and highest! "
"To my knowledge" Tiy coldly remarked, "your soothsayer came up from below, out of a dungeon, and not from above."
"Ah, in my opinion that is sheer mischief, that he came from below," cried Amenhotep. "And besides, above and below mean not much to the Father, who when he goes down makes the lower the upper, for where he shines, there is the upper world. From which it comes that his messengers interpret dreams from above and below with equal skill. Go on, soothsayer! Did I say stop? If I did, I meant go on! That wanderer out of the East, from whom you spring, did not stop at the sun, but pressed on above it?"
"Yes, in spirit," answered Joseph smiling. "For in the flesh he was but a worm on this earth, weaker than most of those above and below him. And still he refused to bow and to worship, even before one of these phenomena, for they were but witness and work, as he himself was. All being, he said, is a work of the highest, and before the being is the spirit of whom it bears witness. How could I commit so great a folly and bum incense to a witness, be it never so weighty - I, who am consciously a witness, whereas the others simply are and know it not? Is there not something in me of Him, for which all being is but evidence of the being of the Being which is greater than His works and is outside them? It is outside the world, and though it is the compass of the world, yet is the world not its compass. Far is the sun, surely three hundred and sixty thousand miles away, and yet / Page 969 / his rays are here. But He who shows the sun the way hither is further than far, yet near in the same measure, nearer than near. Near or far is all the same to Him, for He has no space nor any time; and though the world is in Him, He is not in the world at all, but in heaven."
"Did you hear that, Mama?" asked Amenhotep in a small voice, tears in his eyes. "Did you hear the, message which my heavenly Father sends me through this young man, in whom I straightway saw something, as he came in, and who interprets to me my dreams? I will only say that I have not said all that was said to me in my seizure, and, keeping silent, forgot it. But when I heard: 'Call me not Aton, but rather the Lord of the Aton,' then I heard also this: 'Call on me not as "my Father above," for that is of the sun in the sky; it must needs be changed, to say: "My Father who art in heaven"!' So heard I and shut it up within me, because I was anxious over the truth for the sake of the teaching. But he whom I took out of the prison, he opens the prison of truth that she may come forth in beauty and light; and teaching and truth shall embrace each other, even as I embrace him."
And with wet eyelashes he worked himself up out of his sunken seat, embraced Joseph, and kissed him.
"Yes, yes!" he cried: He began to hurry once more up and down the Cretan loggia, to, the bee-portieres, to the windows and back, his hands pressed to his heart. "Yes, yes, who art in heaven, further than far and nearer than near, the Being of beings, that looks not into death, that does not become and die but is, the abiding light, that neither rises nor sets, the unchanging source, out of which stream all life, light, beauty, and truth - that is the Father, so reveals He Himself to Pharaoh His son, who lies in His bosom and to whom He shows all that He has made. For He has made all, and His love is in the world, and the world knows Him not. But Pharaoh is His witness and bears witness to His light and His love, that through Him all men may- become blessed and may believe, even though now they still love the-darkness more than the light that shines in it. For they understand it not, therefore are their deeds evil. But the son, who came from the Father, will teach it to them. Golden spirit is the light, father-spirit; out of the mother-depths below power strives upward to it, to be purified in its flame and become spirit in the Father. Immaterial is God, like His sunshine, spirit is He, and Pharaoh teaches you to worship Him in spirit and in truth. For the son knoweth the Father"as the Father knoweth him, and will royally reward all those who love Him and keep His commandments - he will make them great and gilded at court because they love the Father in the son who came out of Him. For my words are not mine, but the words of my Father who sent me, that all might become one in light and love, even as I and the Father are one. . ."

Page 970

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

 

 

Psalm 104 and the Hymn to Aten - Seanet
www.seanet.com/~realistic/psalm104.html

The eight points of comparison: Psalm 104 and the Hymn to Aten The following text in [parenthesis] ... Psalm 104 [20. Thou makest darkness, and it is night, ...

The Question Of
Psalm 104
This story begins in ancient Egypt with Amenhotep IV. (l350-1334 BC). He has been identified as uniquely the first "monotheist" worshipping his single god "Aten", the Sun. Aten, similar to the ancient Egyptian god "Ra", was represented by the sun-disk, was the creator of all life, and was a god of goodness and divine benevolence. Amenhotep was so sincere that he changed his name to Akenaten [also spelled Iknaten].
In each of the three divisions of the Egyptian empire Egypt, Kush, and Syria, he built a temple consecrated to Aten. He took up residence in a city he had built called Akhetaten, known today as the Tell el-Armarna in the southeastern part of Egypt. Aten represented a universal power that paralleled the Pharaoh's growing power over the known world. Akenaten actually paid individuals to proselytize his cult of Aten. However, the faith never became popular.
During Akenaten's reign, Egypt's power significantly declined. When Akenaten died, his temples were destroyed. Among the few remains of his cult were hymns found written in the tombs of the proselytes at Amarna. The longest of these hymns to Aten is noted to be similar to the Psalm 104, written for the Bible hundreds of years later. There are a few possibilities for how this might have come about. It is fairly certain that, even previous to the time of Moses, fleeing slaves in groups of various sizes, had wondered into the Sinai Peninsula. As the emigrants walked, they sang to keep up their spirits. One of the songs they sang may have been Akenaten's hymn to the Sun. Oral tradition could have perpetuated the elements of his hymn for 600 years. For those who are unconvinced about the similarity of these two documents, Jacob's descent into Egypt, described in the Bible, recalls the Hyksos dynasties, where the Iron age Canaanites conquered Egypt and ruled for several generations as Pharaohs. When the descendants of the original rulers regrouped and repelled the Hyksos, both the conquerors and the large Semitic population that had entered as migrant workers before and during the foreign dynasty were either driven out or placed in bondage. This was the beginning of the 400 years of slavery. Through those who were driven out, Hymns to the Sun were introduced into Canaan. Probably due to this, worship of the Sun is forbidden in the Bible.
Another possibility stems from the evidence of Persian names in residence at Amarna. These were literate people who may have transcribed Akenaten's poems. This would have placed the essence of this poem in Babylon, a world center for literature, by 600BC when the Jews were in exile, and the early Hebrew bible was assembled. Dr. H. Brugsch collected quite a few epithets and quotes from Egyptian scripture around fifty years ago and published them in his work, 'Religion and Mythology'. Much of Psalm 104 is vaguely similar to Egyptian Hymns, such as the following hymn to Ra from the Papyrus of Hu-nefer:

O thou who art crowned king amongst the gods...
[Here is expressed the polytheistic point of view]
Thou art the lord of heaven,
Thou art the lord of the earth;
Thou art the creator of those who dwell in the heights, and
Those who dwell in the depths.
Thou art the One God who came into being at the beginning of time.
[monotheism was beginning throughout the world with the idea of the "God of Gods", and is consistent with the concept of G-d in the Pentateuch]
Thou didst create the earth,
Thou dist fashion the man,
Thou didst make the watery abyss of the sky...
Thou dost travel across the sky with thy heart swelling in joy;
The great deep of heaven is content thereat..."
"the watery abyss of the sky" is similar to the Sumerian creation story, of 1500 years previous, where gods parted the water to create the world with a third god [see History begins at Sumer, by Noah Kramer]. This idea is repeated in Genesis with the actions of one God. The idea of water being above and below solves the enigma of where rain comes from. The Veda, Hindu scripture, considered this Sumerian story but concluded: "who cares" and left the process of creation unanswered.
Attributing the Lord with the characteristics of the sun.
The Psalm 104 starts out attributing the Lord with the characteristics of the Sun. This is found nowhere else in the Scriptures.
[2. Who coverest thyself with light as with a garment; Who stretchest out the heavens like a curtain. 3. Who layeth the beams of his chambers in the waters. Who maketh the clouds his chariot; Who walketh on the wings of the wind; Who maketh winds his messengers; Flames of fire his ministers.]
A search for references in the Bible to the sun is within our grasp. You may skim over the following scripture of the types of references to the Sun:
* The Sun as what it is... just the sun.
Genesis 1:14 And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years. 1:15 And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. 1:16 And God made two great lights; the greater light to rule the day, and the lesser light to rule the night. [he made] the stars also. 1:17 And God set them in the firmament of the heaven to give light upon the earth, 1:18 And to rule over the day and over the night, and to divide the light from the darkness: and God saw that [it was] good.
Deuteronomy 33:14 And for the precious fruits [brought forth] by the sun, and for the precious things put forth by the moon,
Matthew 5:45 (That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.)
* The sun as a symbol of permanency and endurance:
Psalms 72:5 They shall fear thee as long as the sun and moon endure, throughout all generations.
Psalms 72:17 His name shall endure for ever: his name shall be continued as long as the sun: and [men] shall be blessed in him: all nations shall call him blessed.
Psalms 89:36 His seed shall endure for ever, and his throne as the sun before me.
* The Sun must not become an object of worship:
Deuteronomy 4:19 And lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, do not be enticed into bowing down to them and worshiping things the Lord your God has apportioned to [even] all the host of heaven.
Ezekiel 8:16 And he brought me into the inner court of the LORD'S house, and, behold, at the door of the temple of the LORD, between the porch and the altar, [were] about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east. 8:17 Then he said unto me, Hast thou seen [this], O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here?
* The sun was darkened at the time of Jesus' crucifixion,
and will be darkened again at the time of his return to judge the world:
Matthew 27:45 Now from the sixth hour there was darkness over all the land unto the ninth hour. Mark 13:24 (But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light,) Mark 13:25 (And the stars of heaven shall fall, and the powers that are in heaven shall be shaken.) Mark 13:26 (And then shall they see the Son of man coming in the clouds with great power and glory.) Mark 13:27 (And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven.)
* Sunlight as splendor:
"Then adorn yourself with majesty and splendor,
And array yourself with glory and beauty." [Job 40:10]
"Then shall the righteous shine forth as the sun in the kingdom of their Father. Who has ears to hear, let him hear." [Matthew 13:43]
* Speaking of Jesus when He was with Moses and Elijah
in the mount with His disciples:
"And was transfigured before them: and his face did shine as the sun, and His raiment was white as the light." [Matthew 17:2]
* Paul in talking about what he saw on the road to Damascus, and learned that He was seeing Jesus at the right hand of the 'Majesty' of God:
"...at midday, O king, along the road I saw a light from heaven, brighter than the sun, shining around me and those who journeyed with me." [Acts 26:13]
* In describing the One like the Son of Man, John in Revelation says this:
"He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and his countenance was like the sun shining in its strength." [this is similar to a typical Egyptian sun poem] [Revelation 1:16] "And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof." [Revelation 21:23] "And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God gives them light: and they shall reign for ever and ever." [Revelation 22:5]

Only in Psalm 104 could the chosen description of the Lord
be construed as that of the sun..
 
The eight points of comparison: Psalm 104 and the Hymn to Aten
The following text in [parenthesis] is from Psalm 104 while the remainder is quoted translation by J.H.Breasted, from Cambridge Ancient History, Vol. II, Chapters 5 & 6.. and "The Rock Tombs of Tell el Armarna", Archeological Survey, Egyptian Exploration Society (6vol, 1903) N. de G. Davis.

Psalm 104
[20. Thou makest darkness, and it is night, Wherein all the beasts of the forest creep forth.]
[21. The young Lions roar after their prey, And seek their food from God.]
The tradition of Egyptian, Hindu, and Hebrew cultures starts the day at sunset. Today the day normally starts at sunrise.
Akenhaten's Hymn to the Sun
When thou settest in the western horizon of the sky,
[1st comparison, verse 20]
The earth is in darkness like the dead.
They sleep in their chambers
Their heads are wrapped up.
Their nostrils are stopped
And none see the other.
While all their things are stolen
Which are under their heads
And they know it not
Every Lion cometh forth from his den
[2nd comparison, verse 21]
All Serpents they sting
Darkness The world is in silence.
He that made them resteth in his horizon.
[22. The Sun riseth, they get them away, and lay them down in their dens.]
[23. Man goeth forth unto his work And to his labor until the evening.]
Bright is the earth when thou riseth in the horizon.
[3rd comparison, verse 22]
When thou shinest as Aten by day
Thou drivest away the darkness.
When thou sendest forth thy rays
The two lands (Egypt) are in daily festivity.
Awake and standing upon their feet
When thou has raised them up.
Their limbs bathed they take their clothing
Their arms uplifted in adoration to thy dawning
Then in all the world they do their work..
[4th comparison, verse 23]
All cattle rest upon their pasturage
The trees and the plants flourish
[12. By them the birds of the heavens have their habitation. They sing among the branches.]
The birds flutter in their marshes,
[5th comparison, verse 12]
Their wings uplifted in adoration to thee.
All sheep dance on their feet.
All winged things fly,
They live when thou hast shone upon them.
[25. Yonder is the sea great and wide. Wherein are things creeping innumerable.
Both small and great beasts.] [26. There go the ships.]
The barges sail upstream and downstream alike.
[6th comparison, verse 26]
Every highway is open because thou dawnest.
The fish in the river leap before thee.
Thy rays are in the midst of the great green sea.
Creator of the germ in woman
Maker of the seed in man
Giving life to the son in the body of his mother
Soothing him that he may not weep.
Nurse (even) in the womb.
[29. Thou hidest thy face, they are troubled. Thou takest away their breath and they die.
And return to their dust.]
Giver of breath to animals, every one that he maketh
When he cometh forth from the womb
[7th comparison, verse 29]
On the day of their birth
Thou openest his mouth in speech
[27. These wait all for thee. That thou may give them food in due season.]
Thou suppliest his necessities.
[8th comparison, verse 27]
When the fledgling in the egg chirps in the shell
Thou givest him breath there-in to preserve him alive.
When thou hast brought him together
to (the point of) bursting it in the egg
To chirp with all his might,
He goeth about on his two feet
When he hath come forth therefrom.
How manifold are thy works,
They are hidden from before (us)
O Sole God, whose powers no other possesseth.
Thou didst create the earth according to thy heart
While thou wast alone
Man, all cattle, large and small
All that are upon the earth
That go about on their feet
(All) That are on high
That fly with their wings
The foreign countries, Syria and Kush,
The land of Egypt
Thou settest every man into his place
Thou suppliest their necessities
Everyone has his possessions
And his days are reckoned
The tongues are divers in speech
Their forms likewise and their skins are distinguished
(For) thou makest different the strangers.

There is no doubt that the evolution of ideas throughout the history of human endeavors is a combination of past knowledge and original thinking. However, as short as sixty years ago, there is little doubt that the archaeologists who discovered the similarities in ancient texts were astounded since they had been raised to believe in the Bible as the "only word of God". The importance that The Measure of Truth assigns to this study is not to denigrate any of these early beliefs, but to examine why the Biblical scripture has lasted to be arguably the most read and influential literature in the history of mankind.

 

 

LOVE THAT RAINBOW THAT RAINBOW THAT LOVE

 

 

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

 

 

A

HISTORY OF GOD

Karen Armstrong 1993

The God of the Mystics

Page 250

"Perhaps the most famous of the early Jewish mystical texts is the fifth century Sefer Yezirah (The Book of Creation). There is no attempt to describe the creative process realistically; the account is unashamedly symbolic and shows God creating the world by means of language as though he were writing a book. But language has been entirely transformed and the message of creation is no longer clear. Each letter of the Hebrew alphabet is given a numerical value; by combining the letters with the sacred numbers, rearranging them in endless configurations, the mystic weaned his mind away from the normal connotations of words."

 

 

THERE IS NO ATTEMPT MADE TO DESCRIBE THE CREATIVE PROCESS REALISTICALLY

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

AS THOUGH WRITING A BOOK BUT LANGUAGE ENTIRELY TRANSFORMED

THE MESSAGE OF CREATION IS CLEAR EACH LETTER OF

THE

ALPHABET

IS

GIVEN

A

NUMERICAL

VALUE BY COMBINING THE LETTERS WITH THE SACRED NUMBERS

REARRANGING THEM IN ENDLESS CONFIGURATIONS

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

 

 

-
18
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
-
-
-
--
-
-
-
-
-
-
-
-
8
-
5
-
-
-
5
-
5
-
-
-
-
-
9
-
9
+
=
41
4+1
=
5
=
5
=
5
-
`-
-
-
8
-
14
-
-
-
14
-
14
-
-
-
-
-
9
-
9
+
=
68
6+8
=
14
1+4
5
=
5
-
18
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
-
-
-
--
-
-
-
-
-
-
1
2
-
5
-
1
2
5
-
-
-
5
6
5
9
2
-
2
-
+
=
45
4+5
=
9
=
9
=
9
-
`-
1
11
-
5
-
1
20
5
-
-
-
5
6
5
18
20
-
20
-
+
=
117
1+1+7
=
9
=
9
=
9
-
18
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
-
-
-
--
-
-
-
-
-
`-
1
11
8
5
14
1
20
5
14
-
14
5
6
5
18
20
9
20
9
+
=
185
1+8+5
=
14
1+4
5
=
5
-
-
1
2
8
5
5
1
2
5
5
-
5
5
6
5
9
2
9
2
9
+
=
86
8+6
=
14
1+4
5
=
5
-
18
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
occurs
x
2
=
2
=
2
-
-
-
2
-
-
-
-
2
-
-
-
-
-
-
-
-
2
-
2
-
-
-
2
occurs
x
4
=
8
=
8
3
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
3
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
-
-
-
-
-
-
-
-
5
5
-
-
5
5
-
5
5
-
5
-
-
-
-
-
-
-
5
occurs
x
7
=
35
3+5
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
-
6
occurs
x
1
=
6
=
6
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
9
-
9
-
-
9
occurs
x
3
=
27
=
9
14
18
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
31
-
-
18
-
86
-
41
1+4
1+8
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
3+1
-
-
1+8
-
8+6
-
4+1
5
9
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
4
-
-
9
-
14
-
5
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1+4
-
-
5
9
A
K
H
E
N
A
T
E
N
-
N
E
F
E
R
T
I
T
I
-
-
4
-
-
9
-
5
-
5

 

 

-
TUTANKHAMUN
-
-
-
6
TUTANK
87
15
6
5
HAMUN
57
21
3
11
TUTANKHAMUN-
144
36
9
1+1
-
1+4+4
9+0
-
2
TUTANKHAMUN
9
9
9

 

 

-
TUTANKHAMUN
-
-
-
3
TUT
61
7
7
4
ANKH
34
16
7
4
AMUN
49
13
4
11
-TUTANKHAMUN
144
36
9
1+1
-
1+4+4
9+0
-
2
TUTANKHAMUN-
9
9
9

 

 

-
TUTANK HAMUN
-
-
-
6
TUTANK
87
15
6
5
HUMAN
57
21
3
11
TUTANK HAMUN
144
36
9
1+1
-
1+4+4
9+0
-
2
TUTANK HAMUN-
9
9
9

 

 

-
11
T
U
T
A
N
K
H
A
M
U
N
-
-
-
-
-
--
-
-
-
-
--
-
2
3
2
1
-
2
-
1
4
3
-
+
=
18
1+8
=
9
-
9
-
9
-
`-
20
21
20
1
-
11
-
1
13
21
-
+
=
108
1+0+8
=
9
-
9
-
9
-
11
T
U
T
A
N
K
H
A
M
U
N
-
-
-
-
-
--
-
-
-
-
-
-
-
-
-
-
5
-
8
-
-
-
5
+
=
18
1+8
=
9
-
9
-
9
-
`-
-
-
-
-
14
-
8
-
-
-
14
+
=
36
3+6
=
9
-
9
-
9
-
11
T
U
T
A
N
K
H
A
M
U
N
-
-
-
-
-
--
-
-
-
-
-
`-
20
21
20
1
14
11
8
1
13
21
14
+
=
144
1+4+4
=
9
-
9
-
9
-
-
2
3
2
1
5
2
8
1
4
3
5
+
=
36
3+6
=
9
-
9
-
9
-
11
T
U
T
A
N
K
H
A
M
U
N
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
-
-
-
-
-
1
occurs
x
2
=
2
=
2
-
--
2
-
2
-
-
2
-
-
-
-
-
-
-
2
occurs
x
3
=
6
=
6
-
-
-
3
-
-
-
-
-
-
-
3
--
-
-
3
occurs
x
2
=
6
=
6
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
-
-
-
5
-
-
-
-
-
5
-
-
5
occurs
x
2
=
10
1+0
1
6
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
22
11
T
U
T
A
N
K
H
A
M
U
N
-
-
23
-
-
11
-
36
-
27
2+2
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2+3
-
-
1+1
-
3+6
-
2+7
4
11
T
U
T
A
N
K
H
A
M
U
N
-
-
5
-
-
2
-
9
-
9
-
-
2
3
2
1
5
2
8
1
4
3
5
-
-
-
-
-
-
-
-
-
-
4
11
T
U
T
A
N
K
H
A
M
U
N
-
-
5
-
-
2
-
9
-
9

 

 

11
T
U
T
A
N
K
H
A
M
U
N
-
-
-
-
-
--
-
-
-
-
-
2
3
2
1
-
2
-
1
4
3
-
+
=
18
1+8
=
9
-
9
-
9
`-
20
21
20
1
-
11
-
1
13
21
-
+
=
108
1+0+8
=
9
-
9
-
9
11
T
U
T
A
N
K
H
A
M
U
N
-
-
-
-
-
--
-
-
-
-
-
-
-
-
-
5
-
8
-
-
-
5
+
=
18
1+8
=
9
-
9
-
9
`-
-
-
-
-
14
-
8
-
-
-
14
+
=
36
3+6
=
9
-
9
-
9
11
T
U
T
A
N
K
H
A
M
U
N
-
-
-
-
-
--
-
-
-
-
`-
20
21
20
1
14
11
8
1
13
21
14
+
=
144
1+4+4
=
9
-
9
-
9
-
2
3
2
1
5
2
8
1
4
3
5
+
=
36
3+6
=
9
-
9
-
9
11
T
U
T
A
N
K
H
A
M
U
N
-
-
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
1
-
-
-
-
-
1
occurs
x
2
=
2
=
2
--
2
-
2
-
-
2
-
-
-
-
-
-
-
2
occurs
x
3
=
6
=
6
-
-
3
-
-
-
-
-
-
-
3
--
-
-
3
occurs
x
2
=
6
=
6
-
-
-
-
-
-
-
-
-
4
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
-
-
5
-
-
-
-
-
5
-
-
5
occurs
x
2
=
10
1+0
1
-
-
-
-
-
-
-
8
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
11
T
U
T
A
N
K
H
A
M
U
N
-
-
23
-
-
11
-
36
-
27
-
-
-
-
-
-
-
-
-
-
-
-
-
-
2+3
-
-
1+1
-
3+6
-
2+7
11
T
U
T
A
N
K
H
A
M
U
N
-
-
5
-
-
2
-
9
-
9
-
2
3
2
1
5
2
8
1
4
3
5
-
-
-
-
-
-
-
-
-
-
11
T
U
T
A
N
K
H
A
M
U
N
-
-
5
-
-
2
-
9
-
9

 

 

-
12
A
N
K
H
E
S
E
N
A
M
U
N
-
-
-
-
-
--
-
-
-
-
-
-
-
5
-
8
-
1
-
5
-
-
-
5
+
=
24
2+4
=
6
-
6
-
6
-
`-
-
14
-
8
-
19
-
14
-
-
-
14
+
=
69
6+9
=
15
 1+5
6
-
6
-
12
A
N
K
H
E
S
E
N
A
M
U
N
-
-
-
-
-
--
-
-
-
-
-
-
1
-
2
-
5
-
5
-
1
4
3
-
+
=
21
2+1
=
3
-
3
-
3
-
`-
1
-
11
-
5
-
5
-
1
13
21
-
+
=
57
5+7
=
12
1+2
3
-
3
-
12
A
N
K
H
E
S
E
N
A
M
U
N
-
-
-
-
-
--
-
-
-
-
-
`-
1
14
11
8
5
19
5
14
1
13
21
14
+
=
126
1+2+6
=
9
-
9
-
9
-
-
1
5
2
8
5
1
5
5
1
4
3
5
+
=
45
4+5
=
9
-
9
-
9
-
12
A
N
K
H
E
S
E
N
A
M
U
N
-
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
1
-
-
-
-
-
1
occurs
x
3
=
3
=
3
-
--
-
-
2
-
-
-
-
-
-
-
-
-
-
-
2
occurs
x
1
=
2
=
2
-
-
-
-
-
-
-
-
-
-
-
-
3
--
-
-
3
occurs
x
1
=
3
=
3
-
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
-
5
-
-
5
-
5
5
-
-
-
5
-
-
5
occurs
x
5
=
25
2+5
7
6
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
6
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
7
-
-
-
-
-
-
-
-
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
9
-
-
-
-
-
-
-
-
-
-
-
-
-
-
-
9
-
-
-
-
-
-
-
22
12
A
N
K
H
E
S
E
N
A
M
U
N
-
-
23
-
-
12
-
45
-
27
2+2
-
-
5
-
-
5
-
5
5
-
-
-
5
-
-
5
-
-
1+2
-
4+5
-
2+7
4
12
A
N
K
H
E
S
E
N
A
M
U
N
-
-
5
-
-
3
-
9
-
9
-
-
1
5
2
8
5
1
5
5
1
4
3
5
-
-
-
-
-
-
-
-
-
-
4
12
A
N
K
H
E
S
E
N
A
M
U
N
-
-
5
-
-
3
-
9
-
9

 

 

12
A
N
K
H
E
S
E
N
A
M
U
N
-
-
-
-
-
--
-
-
-
-
-
-
5
-
8
-
1
-
5
-
-
-
5
+
=
24
2+4
=
6
-
6
-
6
`-
-
14
-
8
-
19
-
14
-
-
-
14
+
=
69
6+9
=
15
 1+5
6
-
6
12
A
N
K
H
E
S
E
N
A
M
U
N
-
-
-
-
-
--
-
-
-
-
-
1
-
2
-
5
-
5
-
1
4
3
-
+
=
21
2+1
=
3
-
3
-
3
`-
1
-
11
-
5
-
5
-
1
13
21
-
+
=
57
5+7
=
12
1+2
3
-
3
12
A
N
K
H
E
S
E
N
A
M
U
N
-
-
-
-
-
--
-
-
-
-
`-
1
14
11
8
5
19
5
14
1
13
21
14
+
=
126
1+2+6
=
9
-
9
-
9
-
1
5
2
8
5
1
5
5
1
4
3
5
+
=
45
4+5
=
9
-
9
-
9
12
A
N
K
H
E
S
E
N
A
M
U
N
-
-
-
-
-
-
-
-
-
-
-
1
-
-
-
-
1
-
-
1
-
-
-
-
-
1
occurs
x
3
=
3
=
3
-
-
-
2
-
-
-
-
-
-
-
-
-
-
-
2
occurs
x
1
=
2
=
2
-
-
-
-
-
-
-
-
-
-
-
3
--
-
-
3
occurs
x
1
=
3
=
3
-
-
-
-
-
-
-
-
-
-
4
-
-
-
-
4
occurs
x
1
=
4
=
4
-
-
5
-
-
5
-
5
5
-
-
-
5
-
-
5
occurs
x
5
=
25
2+5
7
-
-
-
-
8
-
-
-
-
-
-
-
-
-
-
8
occurs
x
1
=
8
=
8
12
A
N
K
H
E
S
E
N
A
M
U
N
-
-
23
-
-
12
-
45
-
27
-
-
5
-
-
5
-
5
5
-
-
-
5
-
-
5
-
-
1+2
-
4+5
-
2+7
12
A
N
K
H
E
S
E
N
A
M
U
N
-
-
5
-
-
3
-
9
-
9
-
1
5
2
8
5
1
5
5
1
4
3
5
-
-
-
-
-
-
-
-
-
-
12
A
N
K
H
E
S
E
N
A
M
U
N
-
-
5
-
-
3
-
9
-
9

 

 

12
ANKHESENAMUN
144
36
9
11
TUTANK HAMUN
144
36
9

 

 

I

ME

ISISIS

HOLY HOLY HOLY

BLESSED

THAT HE AZIN SHE THAT

IS

THEE

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

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

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

 

 

 

 

WHY SMASH ATOMS

A. K. Solomon 1940

VAN DE GRAAFF GENERATOR

Page 77

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

 

 

2061

ODYSSEY THREE

Arthur C. Clarke 1987

Page 13 (number 0mitted)

"THE MAGIC MOUNTAIN"

 

 

THE MAGIC MOUNTAIN

Thomas Mann 1924

THE THUNDERBOLT

Page 715

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

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

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

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

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


FINIS OPERIS

 
 
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