INTRODUCTION TO APPENDICES.
§ 85. It is claimed that, in and under the letters and words of the narrative form, the Books of the law of Moses, as the foundation of the whole Bible, contain the same cosmical developmentswith the pyramid, and that by-means of numerical values that this is enforced in illus-; trative and determinative ways by the narratives, and by the hieroglyphic values of letters and words running par-allel with the narratives, but by change of meaning point-ing to and determinating the cosmical —lessons, or exact problems; that while the three ways viz., narrative^ mathematical, and hieroglyphic—-Z-xq diverse from each other, yet they all displaythemselves without harm to each other, in its special way or sense : that is, the narrative may be true, the mathematics may be well taken, and the hieroglyphic reading may be exactly defined and true to its scope. While this is so, each method may in some sort help the other, by, in some way, setting it forth.n2696 ¶1
The Opening Sentence in Genesis, (a.) The first sentence in Genesis is.n2696 ¶2
It must be borne in mind that in the scroll-reading the let-ters are not separated, but run together, without point di-visions, from which fact there are two readings to this sentence, as follows : B'rashith bara Elohim eth hashamayimv'eth h'arets.n2696 ¶3
B'rash ithbaraElohim eth hashamayimv'ethh'arets.n2696 ¶4
(2.) where the verbal dara, to create, instead ofthe per/cct of Kal, may be thrown into the third person singn]aryuttire of hithpacl: (This reading pointed out by Rev. Dr. Ju-lius Goldammer.) The translation ofthis sentence is, " In the beginning God made the heavens and the earth ;" and (179)n2696 ¶5
i8o Introduction to Appendices. § 85.n2696 ¶6
this is the narrative form ofthe sentence. Suffering a closer analysis, this narrative form assumes a cosmical interpreta-tion, thus : " ^" is a prepositional prefix, signifying in the largest sense in, and with material, carrying = the idea of in, or out of, oxfrom, as ofmaterial. Rash head, and is a masculine noun, but here used with a feminine termi-nation, it signifies with the prefix and the terminative, "/« the substance or " out of the head, as a material, or of,''n2696 ¶7
essential.'" Elohim is a compound made up of El, a mas-n2696 ¶8
culine singular, meaning the all-embracing God ; to this n, or h, is added, as separatingthe elements ofEl, and out of them constituting El-h, or male diVidfemale. It is the compound of two characteristics, involving the use of two offosites from whence to mold, as, in sexes, the duality ofman and wom — an ; as, inforces, the duality as centripetal and centrifugal for example, electricity combining two opposites under the manifestation of modification of one initial force. To this El-h, thus combining these two op-posites, a plural termination is added, indicating the two in combination, thus, '^ God in the {assumed) double relation of two opposites.'" Then follows, not " they created,"" as of gods, but ''He created:'" and then, not the heavens, as we laxly take it, but " the two, or duplex heavens;'''' for in Hebrew, from the force of a double construction, the term is dual, not singular. So the sentence reads, "In (or outof) his own essence as a womb, God, in the manifesta-tion oftwo opposites in force, created the two heavens, and the earth," as to the heavens, the upper, or light, and the lower, or dark; signifying the opposites of heat and cold, day and night, expansion and contraction, summer and -winter; in short, the all-embracing cosmical relations.n2696 ¶9
By this reading, a mere meaningless abstract enuncia-tion assumes a general form of shadowing forth the ineans and use by which creation was effected.n2696 ¶10
Its ParallelNumericalReading.
(3.) Now comes the basis of a more specialized and exact reading, yet supported by the narrative style and then2696 ¶11
§ 85.n2696 ¶12
closer reading. Referring back to § 34, there is shown the great use of the differential El, as 31, to link together cir-cular with plane measures, all of wliich are turned to cos-mical uses ; for, taking the limits of the British measures, and diffe7'cntia—tinghy EL or 31, we have = (I.) 144 31--113 5184— 3i 5i53» thus introducing two bases of relation of diameter to cir-cumference. Now, El is the first god-name, and the great working number 31 ; and, by parallelism, in the construc-tion of the pyramid interior works, where the cosmical enunciations are made, the starting^oint is the intersection of the floor line of the descending passage-way with the exterior slope line of the outside of the structure, and on this starting point all else interiorly is made to defend. Now, it is seen, § 64 (2), that this point ofopening into the interior is located at a vertical height of 31 cubits ; the 31 thus beinor the starter number of the entrance. But this being so, the dimensions of the descending passage-way depending on this point, are seen to be, § 72 {c), a combi-nation to iret a mean between diameter of i to a circumfer-ence of 314, and a circumference of i to get a diameter of 318 so that the end, or foot, may give a line of a slight ; variation on this same mean value, looking to the expres-sion of the value of the square of the earth's equatorial diameter /;/ miles. It will be further noticed that the pyra-mid itself is a change on the standard values, so that itsn2696 ¶13
4 obtain the factor 6, of 36 and so likewise here after the ; radical, and radical use, ofEl, or31, is had, it is made her-maphrodite by the additio = n of the letter H, or 5 ; together framing the number6 X 6 36. So these two numbers,n2696 ¶14
31-1-5 36, denote the pyramid work for cosmical meas-ures.n2696 ¶16
T — ake, now, th — e more exact enunciation ofthis sentence : B' rash is 213 2, and 213 is 355 (one of the pyramid forms of circumference to a diameter of 113) X 6, orn2696 ¶17
182 Introduction to Appendices.n2696 ¶18
§ 85.n2696 ¶19
355x6 213-0; where also 355 is the Hebrew wordn2696 ¶21
shanah for the lunar year. But, by § 35 (3),n2696 ¶22
(!•) 113 : 355-OOOI '.'. Z^ '- 113-098.n2696 ¶23
Take, therefore, a circumference value of355.0001, and crossit by 6 diameters of 113.100, thus subdividing it into 12 compartments; and, by means ofthe form of36 : 113.098, as denoting a straight line diameter value in 36, the whole value can be changed intosquare formsof6 X 6, or 36 X ^d' The word rash, signifying this, the letter B, ov 2, shows that this form is to be used twice, either together or sepa-rated. If this is done, then 113.098 becomes 226.2 ; and, as to this, see the measures of the queen's chamber, § 79. Kabbalistically, the form is used twice as signifying the ''measure above'' and the '^ measurebelow"" ofthe heavens and of the earth ; that of the heavens being the celestial circle of 360°, and the circle of the same value served to belt the earth.n2696 ¶24
Now, this use is determined by the use of the full word form Elohimy D*(l7K, used numerically, and in a determi-native form of what is being done in a general way; for, place the word in a circle,n2696 ¶25
and then reading the values from left to right, we have 314^5' or the relation of circumference to a diameter of one; which word, as a whole, then, is made to signify the effect of the detailed values ofthe radical words 31, and 5, or El, and h. This enforces the parallelism made. But the useofthese forms in the pyramid are shown to develop the measures of the heavens and ofthe earth so here, forn2696 ¶26
the narrative says, that in them (take the hithpacl form of the verb) developed themselves the heavens and then2696 ¶27
earth, a perfect parallelism in one way and use, as will be seen, of the same forms. Beyond this, taking the words '''heavens'' and earth:'" heavens is shdmayim, D^!Dt^, and add the letter signs, wehave 3-J-4-I-1 +4=12. Earth is A = rcts, 10i<, and add the letter signs, andwe have 14-2 + 9n2696 ¶28
the value 12. Both words are used with the definite ar-ticle n, or 5, and this can be used either as 5 or .5 ; so that the words may denote the use of 12 with the factor and .5, 12 X -5 =6» where the factor 6 is again indicated as twice used to form a line of 12, showing use of the same factor value as to the heavens and the earth, with a fixed rela-tion 12.n2696 ¶29
Thus, out ofthe opposite relationsofdiameter, or straight line, to circumlerence, or curved line, a factor value is raised to apply to a comparative knowledge of the heavens and the earth, the word Elohim determining \h& details of work, and the use ofthe exact circular relation therefore, ; the narrative form justifies and shadows forth the exacter mathematical and astronomical use.n2696 ¶30
This use and factor form underlies all that follows. Take tlie unit value 6, as connected with the British measures, § 30 («), and let it be the factor number of the hours in a Aday. day was a circle, and was divided into day or light, and evening or dark, and these qualities were sexed, as light=^mah., and nightsfemale. By the Hebrew usage, circles were displayed as squares, and a day, of day and night, was a perfect square ; but, as each perfected work had ofitselfto be perfect, and the day was male, and the mghtyemale, here was (bydivision ofthe 6 factor cubes, or squares, into two parts each) an oblong for each, which would not do, so the perfect square w — as divided into 4 others, which were perfect in themselves i. e., two ferfeet males and two perfectfemales. Now, the division into smaller circles of hours carried the same necessity of per-fection, and therefore, in hours, the perfect day was divided into 12 males and 12 females. (The factor square di-n2696 ¶31
vided 2, one male, one female, each an oblong ; dividedn2696 ¶33
Introduction to Appendices.n2696 ¶34
184 § 85.n2696 ¶35
again, and each factor sqnare becomes divided into /our parts, each a perfect square, or two males, two females, or, for the whole 6 factor squares, twelve males, twelve fe-males.) Such being the condition of preparation after 6 days have elapsed, on the sixth day the results ofthe sixth day's labor culminating in the fructifying principles of sacr, membrutn virile and nckahvcih, yoni, (see Gen. i., v. 27), are commanded to multiply. In 6 days there are thus made 72 hours of night and 72 hours of day, and 72 X72n2696 ¶36
5184, or that subdivision of a solar day, which, with 144, constitutes the limits of the British long measures, 144 and 5184 ; and these limits are here united in the sixth day, for now the number of hours are 144, and the multiplication or square of their division into 72 and 72 produces the other limit 5184. T—hen, = as above, by use—oiEl = ^ or 31, we have 144 31 113 5184 31 5153; thus showing that the sixth day introduces us to the use of the Parker and Metius forms of 6561 : 20612 and 113 : 355, on which the pyramid relations are all based. And, in fact, this does introduce to the seventh or circular day.n2696 ¶38
Arets, earth; Adam, man; and h-adam-h, earth; are cognate to each other, have a like signification, and are personifiedn2696 ¶39
under oneform.n2696 ¶40
(c.) Now, there should be some enunciation, which WQuld, in a generalized or narrative descriptive way, rec-ognize this numerical or measuring use as connected with the phallic oxfructifying form; some term which, by stated qualities, would cosmically embrace all under these uses. Thiswas the case, and the showing will prepare one to enter into the further meaning of the combination ofthe measuring W\\h iho. phallic scheme, (i.) An earth iovm. was built on a man form in the Bible, for the word Adam, for man, by a suffix h, became Adani-h, or h-adam-h, or thefruitful earth. These words were founded on the rad-ical Dl, dm for blood, whence Adam (which radical un-n2696 ¶41
Introduction to Appendices.n2696 ¶42
§ 85. 185n2696 ¶43
derlies the word Dann\scus, connected with Ellczcr^ or 318, the steward of Abraham's house). Now, from D1, dm^ there comesthe formAdaf/i, Olii ; and this, as a verbal, has the meaning /o be 7-cd or blood-colored, and also to bind, tojitfirmly to one another. The Hifil participle is DnK"/t3, or Mddini, and this, among the Hebrews, was the name iovAfars. [See Nork's Worterbuch, under ''£^sau" and in other places. He quotes from Jalkut Rubeni. The Rev. Dr. Julius Goldammer has furnished, also, as au-thorities for this :. (I.) Talmudic; Pirke, ofRabbi Eliezer,n2696 ¶44
his "Moreh Nebuchin." (3.) Solomon Ibn Gabriel, in his "Crown of the Kingdom." (4.) 77ie Sohar.~\ Seyf-farth Sciys (Chronology, page 33) : "In what language did the ancient Egyptians write? This was, of course, the Coptic. . . . Now, it has been ascertained that the ancient Coptic was far more nearly related to the ancient Hebrew, or Chaldee, than to any other language in the world ; that a great many grammatical forms, and nearly all the Coptic (Egyptian) roots, are derived from the ancient Chaldee," and more also to the same effect. He certainly establishes this by the constant occurrences ofexamples.n2696 ¶45
Now the Egyptain god-name for Mars was Artes, Jf}r/^^, Ertosi, Eprcoac, and the word is but the use ofthe Chaldee, or Hebrew form Arcts, or earth. This can be seen at once by taking the consonants of the word and dropping the ac-cessory vowels : thus the Egyptian word is ARTS, andthen2696 ¶46
Hebrew word is ARTS ; and just as in the case of Adamn2696 ¶47
tor man, Mars, and earth, here there is Arets for earth and Mars. The fact seems to be that the word Mars was not so much a person as a generalized term for the cosmical phases oi production and destruction, or birth and death. Blood was life, and the shedding of blood was as muchn2696 ¶48
Andn2696 ¶49
the type oiconception as of death, or slaughter. so, in fact, did the Egyptians esteem this god as the Primal GenerativePrinciple, combining the springing ofall things of heaven, of earth, and of humanity, in himself. As to this, Seyffarth (Beitraege zur kenntniss), under "/Ir/C5,"n2696 ¶50
i86 Introduction to Appendices. § 85.n2696 ¶51
Mars, quoting, says: " Addit Cedrenus (Salm. i,C.): Stella Martis ab ^gyptiis vocatur Ertosi (plantare, gene-rare). Significat autem hoc omnis generis procreationem et vivificationem, omnisque substantias et materice naturam et vim ordinantem atque procreantem." So, it seems, that his being the god ofwar, and ofbloodshed, was but a sec-ondary idea flowing out of the primary one of shedding of blood in conception, for the first time. Thus, the words,n2696 ¶52
are the same for ARTS, Hebrew, and ARTS, Egyptian,n2696 ¶53
and combine the primal idea of earth as source; precisely as in the Hebrew itself, under another form, Adam, and Madim, Jkfars,are the same,and combinethe idea ofearth, with Adam, under the form of h-ad(ini-h.n2696 ¶54
Now, Mars was the Lord oibirth, and oi death, oigen-eration and of destruction, oi ploughing, of building, of sculpture or stone-cutting, of Aj^chitedure, of the origin of measures, and of their uses; in fine, of all comprised under our English word ARTS. He was theprimalprin-ciple, disintegrating into the modification of two opposites for prodriction. Astronomically, too, he held the birth-place of the day and year, the place of its increase of strength, Aries, and likewise the place of its death, Scorpio. He held the house of Venus, and that of the scorpion. He, as birth, was Good; as death, was Evil. As good, he was light; as bad, he was night. As good, hewas man; as bad, he was woman. He held the cardinal points, and as Cain, or Vulcan, or Pater Sadie, or Mel-chizadek, he was Lordof the ecliptic, orbalance, orlineof adjustment, and therefore was The fust One. The an-cients held to there being seven planets, or great gods, growing out of eight, and Pater Sadie, the fust or Eight One, was Lord of the eighth, which was Mater Terra. The pictured, or delineated, symbols of his power, were : Membrum virile, oi '' Martis generatorisf Testis andn2696 ¶55
Toni, truly the female pudenda sacred to Mars," and equal to the egg with the centralgerm, or the circle zuith the central point, a Pythagorean emblem ; the triangle; the pcniapla, or the outlined form of the pyramid with itsn2696 ¶57
Introduction to Appendices.n2696 ¶58
§ 85. 187n2696 ¶59
apex and base corner-points ; the Scala for measures ; also, the rota, or crossed-wheel or circle and many others.n2696 ¶60
; Thus, the Mars idea is a generalized one, comprehend-ing, by-pcrsonijicationy all the properties hereinbefore com-bined ; and is an enunciation which will, in a general way, recognize the numerical, or measuring system, with the phallic, as combining the heavens and the earth, and man and woman. This is a brief outline ofthe volume offacts derived from historical records, from hieroglyphic, and Egyptian, and other, sources, to be found in the work of Professor Seyffa-rth ; which work seems to be ofgreatvalue as to the real truths regarding these matters.n2696 ¶61
So, Arcls, earth, and Adam, man, and Adam-h, or h-n2696 ¶62
adam-h, earth, are cognate underthe primal form oisource,n2696 ¶63
in Mars. The idea was to commingle and commonize alln2696 ¶64
things, whether earth, man, woman, time, distance, and solid shapes, under a one; yet, again, to separate the one into a working, living, fructifying two.n2696 ¶65
Enigmatical Constructions appearing in the First Face-Readings of the BibleNarratives.n2696 ¶66
{d.) Besides the class of readings of the narratives of the Bible mentioned, there are still others, which, while not being of much depth, are yet removed a little from the first face-reading, and require for non-orientalists some lit-tle instruction to realize. These serve to take one a step further in the development of the first face-reading. In regard to the Garden of Eden, for instance, it appears on the first face simply as a locality for the construction ofthe woman ; whereas, by an orientalism, it appears as an initi-ation of the knowledge of the sexes. The allegorical use or purpose of the Garden of Eden description of the dis-integration of one into two, in its descriptive terms, for the elaboration of production, is very happily illustrated in a note to " The Story of the City of Brass," in Lane's ele-gant translation of '-'The Thousand and one Nights." It Ais asfollows : '* certain king saw a beautiful damsel upon the roof of her house, and was captivated by her charms,n2696 ¶67
i88 Introduction to Appendices. § 85.n2696 ¶68
and learning that she was the wife of his Wezeer, he sent this minister to examine the state of one of the provinces, and went to pay her a visit. But he received from her a reproof which confounded him. He quitted her abode abruptly, leaving his seal ring by mistake, in his confu-sion, beneath the cushion against which he had been re-clining ; and w^ien the Wezeer returned to his house, he happened to put his hand beneath the cushion, and there found the king's seal : so he separated himself from his wife for the space of a whole year, not even speaking to her. She knew not the cause of his anger ; and at length when she was wearied by his conduct, she complained to herfather, who went in to the king, and findingtlie Wezeer in his presence, and the Kadee of the army before him, accused the Wezeer in these words : ' May God (whose name be exalted) amend the circumstances ofthe king ! I had a beautiful garden, which I plantedwith my hand, and I expended upon it my wealth, until it bore fruit, and its fruit was ripe, when I gave it to this thy Wezeer, and he ate of it what was pleasant to him, after which he aban-doned it ; so its flowers withered, and its beauty departed, and its state altogether changed.' And thereupon the Wezeer said, ' O king, this person hath spoken truth in that which he hath said. I guarded it, and ate of it ; but one day I went to it, and saw the footstep ofthe lion there ; so I was afraid ofhim, and withdrew myselffrom it.' The king thereforeunderstood thatthefootstep which theWezeer had found was the king's seal that he had left by mistake in the house ; and upon this he said to the Wezeer : ' Re-Oturn, Wezeer, to thy garden, and thou wilt be safe and secure ; for the lion drew not near it. It hath been told me that the lion came thither ; but he did it no injury, by the honor of my fathers and my ancestors ' So, then2696 ¶69
Wezeer, on hearing this, said, ' I hear and obey.' " Itmust be remembered that the mental characteristics of the ori-entals are the same to-day, as they werewhen the descrip-tion of the Garden of Eden was drawn ; not only so, but there are very strong evidences that " The Thousand andn2696 ¶70
One Nights" are of enigmatical construction, containing even the same pyramid problems, based on the same sys-tem, herein set forth: this being the method of its hand-ing down. The author has neverexamined very carefully into this matter; but refers, as instances, to "The Story ofNoor-Ed-Deen and his Son," and to that of " Hasan-El-Basrah," in Lane's edition.n2696 ¶71
For the purpose of merely showing an allegorical dis-play, barely concealed in the narrative, take the following two instances, which will amply suffice the purpose : (i.) The word Samson means the sun, and the narrative is a history of his travel in his orbit. Samson, root valuen2696 ¶72
= "n2696 ¶73
C*^'C* the sun. Tell me, I pray thee, wherewith thou mightest be bound? And he said unto her. Ifthou w^eavest the seven locks of my head with the web." Again : " If I be shaven, then my strength will go from me. And she called a man, and she caused him to shave offthe seven locks of his head (i. e., the seven months of the fer-tilizing powerofthe sun) ; and his strength went from him. But the Philistines took him, and put out his eyes, and brought him down to Gaza (or Goat, zodiac sign of De-cember, or winter solstice), and bound him with fetters of brass ! (the change of color from the golden rays of sum-mer;) and he did grind (or continue his orbital path) in the prison-house. Howbeit the hair of his head began to grow again after he was shaven (his power increased after the winter solstice). And they called out Samson out of the prison-house, and he made them sport; and they set him between the pillars" (2.) Job was the personification of the historyof iheyear. The prosperityofJob was checkedn2696 ¶74
(i) at the time of plowing; (2) at the time of the summer solstice ; (3) at the time of the disposing of the harvest ; (4) at thetime ofthevintage. Atthis last time a whirlwinn2696 ¶75
came from = the desert, and blew d = own the house. (p5yn2696 ¶78
Tsauphon Typhon=T3'phoon the North, the ^-z^Z/siden2696 ¶79
of nature, as alsothe aridheats. Teman was bounded north by the desert. The desert was significant of Typhon. Typhon, the brother of Osiris, held sway beyond the gatesn2696 ¶80
Introduction to Appendices.n2696 ¶81
of Sheol, and was also represented in the whirl-wind^ "Then Job arose,and rent his mantle,and shavcd\\\'& head." (The priests of Baal, the sun, were tonsured.)n2696 ¶82
And said. Naked came I out of my mother's womb, andn2696 ¶83
naked shall I return thither. The Lord gave, and the Lord hath taken away. . . . And he sat down among the ashes." (A cloud of fresh ashes is much like a fall of snow.) "Now, when Job's three friends heard of all this evil that was come upon him, they came every on^from his own place.''^ This '-'•from his own place^^ is extremely significant, and is explained by the meanings of the names of his three friends to properly carry out the astronomica = l allegory. Take the names as they come : (i.) Eliphazn2696 ¶84
= = = =n2696 ¶85
riD-^7N= God of Gold Pluto ; Temanite [Dfl ptDn2696 ¶86
The Concealed. The place of Pluto was, then, the five sections underthe royal arch, the Pit, the Inferno, ofwhich, as an Evil, Typhon held the gates bordering on Libra.n2696 ¶87
= = = =n2696 ¶88
(2.)= Bildad "nS"p son of lateo D"lS Pluto ; Shu-hite mt^= Grav = e, or c = ave, or dark -place, or, a = gain, the Pit. (3.) Zophar n5i; Death; Naamathite HD^^J, of whom the Rabbins say : '•'•She was the mother of the demons.'" Thus explains itself the declining of Job under the portals of the royal arch into the_;ft^^ of winter. This expression, " to his own place, ^^ is also made use of as to Judas Iscariot in the Acts. Seyffarth says that as the hie-roglyphs of one sentence might contain the necessary con-sonants of one ormore other sentences, to avoid confusion, the special use was settled by a determinative hieroglyph. So with Job. To fix more determinatively the recurrence of the seasons by law, to Job was at the last given threen2696 ¶89
daughters the Three Fates (what had happened to hi — mn2696 ¶91
was fated = by the necessit = ies ofthe seasons) (i.) Keren happuch Cornucopia weaving or beginning of life.n2696 ¶93
= = =n2696 ¶94
(2.) Jemima = DV day ^w/arg-Zw^ the days of life. (3.) Kezia ^^Vp=<:«//z«^== the cutting the threads of life : and this betokened that the same history was con-tinually to be repeated.n2696 ¶95
The sameness of Arets, earth, and Adam, man, andn2696 ¶96
Introduction to Appendices.n2696 ¶97
§ 85. 191n2696 ¶98
h-adani'h^ the earth, and the Garden of Eden, and the womati, and the seventh day, can now be shown, and in such a manner as to confirm what has been taken above, as the numerical system of the Bible. It must be stated that the differing meanings based on the hieroglyphic idea are so conjluent and so radiating from one to another subject, 3'et all united, that it is extremely difficult to place the results of deciphering i^i course; and, therefore, a little repetition here and there in these appendices, and a little running off here and there into matters not specially germane to the proper subject-matter in hand, at any place, must plead this difficulty as an excuse and an apology.n2696 ¶99