Myths and Marvels of Astronomy Part 4

We are forced, in fact, to believe that there was some special relation between the pyramid and its builder, seeing that each one of these kings wanted a pyramid of his own. This applies to the Great Pyramid quite as much as to the others, despite the superior excellence of that structure. Or rather, the argument derives its chief force from the superiority of the Great Pyramid. If Chephren, no longer perhaps having the a.s.sistance of the shepherd-architects in planning and superintending the work, was unable to construct a pyramid so perfect and so stately as his brother's, the very fact that he nevertheless built a pyramid shows that the Great Pyramid did not fulfil for Chephren the purpose which it fulfilled for Cheops. But, if Smyth's theory were true, the Great Pyramid would have fulfilled finally and for all men the purpose for which it was built. Since this was manifestly not the case, that theory is, I submit, demonstrably erroneous.

It was probably the consideration of this point, viz. that each king had a pyramid constructed for himself, which led to the theory that the pyramids were intended to serve as tombs. This theory was once very generally entertained. Thus we find Humboldt, in his remarks on American pyramids, referring to the tomb theory of the Egyptian pyramids as though it were open to no question. 'When we consider,' he says, 'the pyramidical monuments of Egypt, of Asia, and of the New Continent, from the same point of view, we see that, though their form is alike, their destination was altogether different. The group of pyramids of Ghizeh and at Sakhara in Egypt; the triangular pyramid of the Queen of the Scythians, Zarina, which was a stadium high and three in circ.u.mference, and which was decorated with a colossal figure; the fourteen Etruscan pyramids, which are said to have been enclosed in the labyrinth of the king Porsenna, at Clusium--were reared to serve as the sepulchres of the ill.u.s.trious dead. Nothing is more natural to men than to commemorate the spot where rest the ashes of those whose memory they cherish whether it be, as in the infancy of the race, by simple mounds of earth, or, in later periods, by the towering height of the tumulus. Those of the Chinese and of Thibet have only a few metres of elevation. Farther to the west the dimensions increase; the tumulus of the king Alyattes, father of Croesus, in Lydia, was six stadia, and that of Ninus was more than ten stadia in diameter. In the north of Europe the sepulchre of the Scandinavian king Gormus and the queen Daneboda, covered with mounds of earth, are three hundred metres broad, and more than thirty high.'

But while we have abundant reason for believing that in Egypt, even in the days of Cheops and Chephren, extreme importance was attached to the character of the place of burial for distinguished persons, there is nothing in what is known respecting earlier Egyptian ideas to suggest the probability that any monarch would have devoted many years of his subjects' labour, and vast stores of material, to erect a ma.s.s of masonry like the Great Pyramid, solely to receive his own body after death. Far less have we any reason for supposing that many monarchs in succession would do this, each having a separate tomb built for him. It might have been conceivable, had only the Great Pyramid been erected, that the structure had been raised as a mausoleum for all the kings and princes of the dynasty. But it seems utterly incredible that such a building as the Great Pyramid should have been erected for one king's body only--and that, not in the way described by Humboldt, when he speaks of men commemorating the spot where rest the remains of those whose memory they cherish, but at the expense of the king himself whose body was to be there deposited. Besides, the first pyramid, the one whose history must be regarded as most significant of the true purpose of these buildings, was not built by an Egyptian holding in great favour the special religious ideas of his people, but by one who had adopted other views and those not belonging, so far as can be seen, to a people among whom sepulchral rites were held in exceptional regard.

A still stronger objection against the exclusively tombic theory resides in the fact that this theory gives no account whatever of the characteristic features of the pyramids themselves. These buildings are all, without exception, built on special astronomical principles. Their square bases are so placed as to have two sides lying east and west, and two lying north and south, or, in other words, so that their four faces front the four cardinal points. One can imagine no reason why a tomb should have such a position. It is not, indeed, easy to understand why any building at all, except an astronomical observatory, should have such a position. A temple perhaps devoted to sun-worship, and generally to the worship of the heavenly bodies, might be built in that way. For it is to be noticed that the peculiar figure and position of the pyramids would bring about the following relations:--When the sun rose and set south of the east and west points, or (speaking generally) between the autumn and the spring equinoxes, the rays of the rising and setting sun illuminated the southern face of the pyramid; whereas during the rest of the year, that is, during the six months between the spring and autumn equinoxes, the rays of the rising and setting sun illuminated the northern face. Again, all the year round the sun's rays pa.s.sed from the eastern to the western face at solar noon. And lastly, during seven months and a half of each year, namely, for three months and three quarters before and after midsummer, the noon rays of the sun fell on all four faces of the pyramid, or, according to a Peruvian expression (so Smyth avers), the sun shone on the pyramid 'with all his rays.' Such conditions as these might have been regarded as very suitable for a temple devoted to sun-worship. Yet the temple theory is as untenable as the tomb theory. For, in the first place, the pyramid form--as the pyramids were originally built, with perfectly smooth slant-faces, not terraced into steps as now through the loss of the casing-stones--was entirely unsuited for all the ordinary requirements of a temple of worship. And further, this theory gives no explanation of the fact that each king built a pyramid, and each king only one. Similar difficulties oppose the theory that the pyramids were intended to serve as astronomical observatories. For while their original figure, however manifestly astronomical in its relations, was quite unsuited for observatory work, it is manifest that if such had been the purpose of pyramid-building, so soon as the Great Pyramid had once been built, no other would be needed. Certainly none of the pyramids built afterwards could have subserved any astronomical purpose which the first did not subserve, or have subserved nearly so well as the Great Pyramid those purposes (and they are but few) which that building may be supposed to have fulfilled as an astronomical observatory.

Of the other theories mentioned at the beginning of this paper none seem to merit special notice, except perhaps the theory that the pyramids were made to receive the royal treasures, and this theory rather because of the attention it received from Arabian literati, during the ninth and tenth centuries, than because of any strong reasons which can be suggested in its favour. 'Emulating,' says Professor Smyth, 'the enchanted tales of Bagdad,' the court poets of Al Mamoun (son of the far-famed Haroun al Raschid) 'drew gorgeous pictures of the contents of the pyramid's interior.... All the treasures of Sheddad Ben Ad the great Antediluvian king of the earth, with all his medicines and all his sciences, they declared were there, told over and over again. Others, though, were positive that the founder-king was no other than Saurid Ibn Salhouk, a far greater one than the other; and these last gave many more minute particulars, some of which are at least interesting to us in the present day, as proving that, amongst the Egypto-Arabians of more than a thousand years ago, the Jeezeh pyramids, headed by the grand one, enjoyed a pre-eminence of fame vastly before all the other pyramids of Egypt put together; and that if any other is alluded to after the Great Pyramid (which has always been the notable and favourite one, and chiefly was known then as the East pyramid), it is either the second one at Jeezeh, under the name of the West pyramid; or the third one, distinguished as the Coloured pyramid, in allusion to its red granite, compared with the white limestone casings of the other two (which, moreover, from their more near, but by no means exact, equality of size, went frequently under the affectionate designation of "the pair").'

The report of Ibn Abd Alkohm, as to what was to be found in each of these three pyramids, or rather of what, according to him, was put into them originally by King Saurid, runs as follows: 'In the Western pyramid, thirty treasuries filled with store of riches and utensils, and with signatures made of precious stones, and with instruments of iron and vessels of earth, and with arms which rust not, and with gla.s.s which might be bended and yet not broken, and with strange spells, and with several kinds of _alakakirs_ (magical precious stones) single and double, and with deadly poisons, and with other things besides. He made also in the East' (the Great Pyramid) 'divers celestial spheres and stars, and what they severally operate in their aspects, and the perfumes which are to be used to them, and the books which treat of these matters. He put also into the coloured pyramid the commentaries of the priests in chests of black marble, and with every priest a book, in which the wonders of his profession and of his actions and of his nature were written, and what was done in his time, and what is and what shall be from the beginning of time to the end of it.' The rest of this worthy's report relates to certain treasurers placed within these three pyramids to guard their contents, and (like all or most of what I have already quoted) was a work of imagination. Ibn Abd Alkohm, in fact, was a romancist of the first water.

Perhaps the strongest argument against the theory that the pyramids were intended as strongholds for the concealment of treasure, resides in the fact that, search being made, no treasure has been discovered. When the workmen employed by Caliph Al Mamoun, after encountering manifold difficulties, at length broke their way into the great ascending pa.s.sage leading to the so-called King's Chamber, they found 'a right n.o.ble apartment, thirty-four feet long, seventeen broad, and nineteen high, of polished red granite throughout, walls, floor, and ceiling, in blocks squared and true, and put together with such exquisite skill that the joints are barely discernible to the closest inspection. But where is the treasure--the silver and the gold, the jewels, medicines, and arms?--These fanatics look wildly around them, but can see nothing, not a single _dirhem_ anywhere. They trim their torches, and carry them again and again to every part of that red-walled, flinty hall, but without any better success. Nought but pure polished red granite, in mighty slabs, looks upon them from every side. The room is clean, garnished too, as it were, and, according to the ideas of its founders, complete and perfectly ready for its visitors so long expected, so long delayed. But the gross minds who occupy it now, find it all barren, and declare that there is nothing whatever for them in the whole extent of the apartment from one end to another; nothing except an empty stone chest without a lid.'

It is, however, to be noted that we have no means of learning what had happened between the time when the pyramid was built and when Caliph Al Mamoun's workmen broke their way into the King's Chamber. The place may, after all, have contained treasures of some kind; nor, indeed, is it incompatible with other theories of the pyramid to suppose that it was used as a safe receptacle for treasures. It is certain, however, that this cannot have been the special purpose for which the pyramids were designed. We should find in such a purpose no explanation whatever of any of the most stringent difficulties encountered in dealing with other theories. There could be no reason why strangers from the East should be at special pains to instruct an Egyptian monarch how to hide and guard his treasures. Nor, if the Great Pyramid had been intended to receive the treasures of Cheops, would Chephren have built another for his own treasures, which must have included those gathered by Cheops.

But, apart from this, how inconceivably vast must a treasure-h.o.a.rd be supposed to be, the safe guarding of which would have repaid the enormous cost of the great Pyramid in labour and material! And then, why should a mere treasure-house have the characteristics of an astronomical observatory? Manifestly, if the pyramids were used at all to receive treasures, it can only have been as an entirely subordinate though perhaps convenient means of utilising these gigantic structures.

Having thus gone through all the suggested purposes of the pyramids save two or three which clearly do not possess any claim to serious consideration, and having found none which appear to give any sufficient account of the history and princ.i.p.al features of these buildings, we must either abandon the inquiry or seek for some explanation quite different from any yet suggested. Let us consider what are the princ.i.p.al points of which the true theory of the pyramids should give an account.

In the first place, the history of the pyramids shows that the erection of the first great pyramid was in all probability either suggested to Cheops by wise men who visited Egypt from the East, or else some important information conveyed to him by such visitors caused him to conceive the idea of building the pyramid. In either case we may suppose, as the history indeed suggests, that these learned men, whoever they may have been, remained in Egypt to superintend the erection of the structure. It may be that the architectural work was not under their supervision; in fact, it seems altogether unlikely that shepherd-rulers would have much to teach the Egyptians in the matter of architecture.

But the astronomical peculiarities which form so significant a feature of the Great Pyramid were probably provided for entirely under the instructions of the shepherd chiefs who had exerted so strange an influence upon the mind of King Cheops.

Next, it seems clear that self-interest must have been the predominant reason in the mind of the Egyptian king for undertaking this stupendous work. It is true that his change of religion implies that some higher cause influenced him. But a ruler who could inflict such grievous burdens on his people in carrying out his purpose that for ages afterwards his name was held in utter detestation, cannot have been solely or even chiefly influenced by religious motives. It affords an ample explanation of the behaviour of Cheops, in closing the temples and forsaking the religion of his country, to suppose that the advantages which he hoped to secure by building the pyramid depended in some way on his adopting this course. The visitors from the East may have refused to give their a.s.sistance on any other terms, or may have a.s.sured him that the expected benefit could not be obtained if the pyramid were erected by idolaters. It is certain, in any case, that they were opposed to idolatry; and we have thus some means of inferring who they were and whence they came. We know that one particular branch of one particular race in the East was characterised by a most marked hatred of idolatry in all its forms. Terah and his family, or, probably, a sect or division of the Chaldaean people, went forth from Ur of the Chaldees, to go into the land of Canaan--and the reason why they went forth we learn from a book of considerable historical interest (the book of Judith) to have been because 'they would not worship the G.o.ds of their fathers who were in the land of the Chaldaeans.' The Bible record shows that members of this branch of the Chaldaean people visited Egypt from time to time. They were shepherds, too, which accords well with the account of Herodotus above quoted. We can well understand that persons of this family would have resisted all endeavours to secure their acquiescence in any scheme a.s.sociated with idolatrous rites. Neither promises nor threats would have had much influence on them. It was a distinguished member of the family, the patriarch Abraham, who said: 'I have lift up mine hand unto the Lord, the most high G.o.d, the possessor of heaven and earth, that I will not take from a thread even to a shoe-latchet, and that I will not take anything that is thine, lest thou shouldest say, I have made Abram rich.' Vain would all the promises and all the threats of Cheops have been to men of this spirit. Such men might help him in his plans, suggested, as the history shows, by teachings of their own, but it must be on their own conditions, and those conditions would most certainly include the utter rejection of idolatrous worship by the king in whose behalf they worked, as well as by all who shared in their labours. It seems probable that they convinced both Cheops and Chephren, that unless these kings gave up idolatry, the purpose, whatever it was, which the pyramid was erected to promote, would not be fulfilled. The mere fact that the Great Pyramid was built either directly at the suggestion of these visitors, or because they had persuaded Cheops of the truth of some important doctrine, shows that they must have gained great influence over his mind. Rather we may say that he must have been so convinced of their knowledge and power as to have accepted with unquestioning confidence all that they told him respecting the particular subject over which they seemed to possess so perfect a mastery.

But having formed the opinion, on grounds sufficiently a.s.sured, that the strangers who visited Egypt and superintended the building of the Great Pyramid were kinsmen of the patriarch Abraham, it is not very difficult to decide what was the subject respecting which they had such exact information. They or their parents had come from the land of the Chaldaeans, and they were doubtless learned in all the wisdom of their Chaldaean kinsmen. They were masters, in fact, of the astronomy of their day, a science for which the Chaldaeans had shown from the earliest ages the most remarkable apt.i.tude. What the actual extent of their astronomical knowledge may have been it would be difficult to say. But it is certain, from the exact knowledge which later Chaldaeans possessed respecting long astronomical cycles, that astronomical observations must have been carried on continuously by that people for many hundreds of years. It is highly probable that the astronomical knowledge of the Chaldaeans in the days of Terah and Abraham was much more accurate than that possessed by the Greeks even after the time of Hipparchus.[24] We see indeed, in the accurate astronomical adjustment of the Great Pyramid, that the architects must have been skilful astronomers and mathematicians; and I may note here, in pa.s.sing, how strongly this circ.u.mstance confirms the opinion that the visitors were kinsmen of Terah and Abraham. All we know from Herodotus and Manetho, all the evidence from the circ.u.mstances connected with the religion of the pyramid-kings, and the astronomical evidence given by the pyramids themselves, tends to a.s.sure us that members of that particular branch of the Chaldaean family which went out from Ur of the Chaldees because they would not worship the G.o.ds of the Chaldaeans, extended their wanderings to Egypt, and eventually superintended the erection of the Great Pyramid so far as astronomical and mathematical relations were concerned.

But not only have we already decided that the pyramids were not intended solely or chiefly to sub serve the purpose of astronomical observatories, but it is certain that Cheops would not have been personally much interested in any astronomical information which these visitors might be able to communicate. Unless he saw clearly that something was to be gained from the lore of his visitors, he would not have undertaken to erect any astronomical buildings at their suggestion, even if he had cared enough for their knowledge to pay any attention to them whatever. Most probably the reply Cheops would have made to any communications respecting mere astronomy, would have run much in the style of the reply made by the Turkish Cadi, Imaum Ali Zade to a friend of Layard's who had apparently bored him about double stars and comets: 'Oh my soul! oh my lamb!' said Ali Zade, 'seek not after the things which concern thee not. Thou camest unto us, and we welcomed thee: go in peace. Of a truth thou hast spoken many words; and there is no harm done, for the speaker is one and the listener is another. After the fashion of thy people thou hast wandered from one place to another until thou art happy and content in none. Listen, oh my son! There is no wisdom equal unto the belief in G.o.d! He created the world, and shall we liken ourselves unto Him in seeking to penetrate into the mysteries of His creation? Shall we say, Behold this star spinneth round that star, and this other star with a tail goeth and cometh in so many years! Let it go! He from whose hand it came will guide and direct it. But thou wilt say unto me, Stand aside, oh man, for I am more learned than thou art, and have seen more things. If thou thinkest that thou art in this respect better than I am, thou art welcome. I praise G.o.d that I seek not that which I require not. Thou art learned in the things I care not for; and as for that which thou hast seen, I defile it. Will much knowledge create thee a double belly, or wilt thou seek paradise with thine eyes?'

Such, omitting the references to the Creator, would probably have been the reply of Cheops to his visitors, had they only had astronomical facts to present him with. Or, in the plenitude of his kingly power, he might have more decisively rejected their teaching by removing their heads.

But the shepherd-astronomers had knowledge more attractive to offer than a mere series of astronomical discoveries. Their ancestors had

Watched from the centres of their sleeping flocks Those radiant Mercuries, that seemed to move Carrying through aether in perpetual round Decrees and resolutions of the G.o.ds;

and though the visitors of King Cheops had themselves rejected the Sabaistic polytheism of their kinsmen, they had not rejected the doctrine that the stars in their courses affect the fortunes of men. We know that among the Jews, probably the direct descendants of the shepherd-chiefs who visited Cheops, and certainly close kinsmen of theirs, and akin to them also in their monotheism, the belief in astrology was never regarded as a superst.i.tion. In fact, we can trace very clearly in the books relating to this people that they believed confidently in the influences of the heavenly bodies. Doubtless the visitors of King Cheops shared the belief of their Chaldaean kinsmen that astrology is a true science, 'founded' indeed (as Bacon expresses their views) 'not in reason and physical contemplations, but in the direct experience and observation of past ages.' Josephus records the Jewish tradition (though not as a tradition but as a fact) that 'our first father, Adam, was instructed in astrology by divine inspiration,' and that Seth so excelled in the science, that, 'foreseeing the Flood and the destruction of the world thereby, he engraved the fundamental principles of his art (astrology) in hieroglyphical emblems, for the benefit of after ages, on two pillars of brick and stone.' He says farther on that the Patriarch Abraham, 'having learned the art in Chaldaea, when he journeyed into Egypt taught the Egyptians the sciences of arithmetic and astrology.' Indeed, the stranger called Philitis by Herodotus may, for aught that appears, have been Abraham himself; for it is generally agreed that the word Philitis indicated the race and country of the visitors, regarded by the Egyptians as of Philistine descent and arriving from Palestine. However, I am in no way concerned to show that the shepherd-astronomers who induced Cheops to build the Great Pyramid were even contemporaries of Abraham and Melchizedek. What seems sufficiently obvious is all that I care to maintain, namely, that these shepherd-astronomers were of Chaldaean birth and training, and therefore astrologers, though, unlike their Chaldaean kinsmen, they rejected Sabaism or star-worship, and taught the belief in one only Deity.

Now, if these visitors were astrologers, who persuaded Cheops, and were honestly convinced themselves, that they could predict the events of any man's life by the Chaldaean method of casting nativities, we can readily understand many circ.u.mstances connected with the pyramids which have hitherto seemed inexplicable. The pyramid built by a king would no longer be regarded as having reference to his death and burial, but to his birth and life, though after his death it might receive his body.

Each king would require to have his own nativity-pyramid, built with due symbolical reference to the special celestial influences affecting his fortunes. Every portion of the work would have to be carried out under special conditions, determined according to the mysterious influences ascribed to the different planets and their varying positions--

now high, now low, then hid.

Progressive, retrograde, or standing still.

If the work had been intended only to afford the means of predicting the king's future, the labour would have been regarded by the monarch as well bestowed. But astrology involved much more than the mere prediction of future events. Astrologers claimed the power of ruling the planets--that is, of course, not of ruling the motions of those bodies, but of providing against evil influences or strengthening good influences which they supposed the celestial orbs to exert in particular aspects. Thus we can understand that while the mere bas.e.m.e.nt layers of the pyramid would have served for the process of casting the royal nativity, with due mystic observances, the further progress of building the pyramid would supply the necessary means and indications for ruling the planets most potent in their influence upon the royal career.

Remembering the mysterious influence which astrologers ascribed to special numbers, figures, positions, and so forth, the care with which the Great Pyramid was so proportioned as to indicate particular astronomical and mathematical relations is at once explained. The four sides of the square base were carefully placed with reference to the cardinal points, precisely like the four sides of the ordinary square scheme of nativity.[25] The eastern side faced the Ascendant, the southern faced the Mid-heaven, the western faced the Descendant, and the northern faced the Imum Coeli. Again, we can understand that the architects would have made a circuit of the base correspond in length with the number of days in the year--a relation which, according to Prof. P. Smyth, is fulfilled in this manner, that the four sides contain one hundred times as many pyramid inches as there are days in the year.

The pyramid inch, again, is itself mystically connected with astronomical relations, for its length is equal to the five hundred millionth part of the earth's diameter, to a degree of exactness corresponding well with what we might expect Chaldaean astronomers to attain. Prof. Smyth, indeed, believes that it was exactly equal to that proportion of the earth's polar diameter--a view which would correspond with his theory that the architects of the Great Pyramid were a.s.sisted by divine inspiration; but what is certainly known about the sacred cubit, which contained twenty-five of these inches, corresponds better with the diameter which the Chaldaean astronomers, if they worked very carefully, would have deduced from observations made in their own country, on the supposition which they would naturally have made that the earth is a perfect globe, not compressed at the poles. It is not indeed at all certain that the sacred cubit bore any reference to the earth's dimensions; but this seems tolerably well made out--that the sacred cubit was about 25 inches in length, and that the circuit of the pyramid's base contained a hundred inches for every day of the year.

Relations such as these are precisely what we might expect to find in buildings having an astrological significance. Similarly, it would correspond well with the mysticism of astrology that the pyramid should be so proportioned as to make the height be the radius of a circle whose circ.u.mference would equal the circuit of the pyramid's base. Again, that long slant tunnel, leading downwards from the pyramid's northern face, would at once find a meaning in this astrological theory. The slant tunnel pointed to the pole-star of Cheops' time, when due north below the true pole of the heavens. This circ.u.mstance had no observational utility. It could afford no indication of time, because a pole-star moves very slowly, and the pole-star of Cheops' day must have been in view through that tunnel for more than an hour at a time. But, apart from the mystical significance which an astrologer would attribute to such a relation, it may be shown that this slant tunnel is precisely what the astrologer would require in order to get the horoscope correctly.

Another consideration remains to be mentioned which, while strengthening the astrological theory of the pyramids, may bring us even nearer to the true aim of those who planned and built these structures.

It is known also that the Chaldaeans from the earliest times pursued the study of alchemy in connection with astrology, not hoping to discover the philosopher's stone by chemical investigations alone, but by carrying out such investigations under special celestial influence. The hope of achieving this discovery, by which he would at once have had the means of acquiring illimitable wealth, would of itself account for the fact that Cheops expended so much labour and material in the erection of the Great Pyramid, seeing that, of necessity, success in the search for the philosopher's stone would be a main feature of his fortunes, and would therefore be astrologically indicated in his nativity-pyramid, or perhaps even be secured by following mystical observances proper for ruling his planets.

The elixir of life may also have been among the objects which the builders of the pyramids hoped to discover.

It may be noticed, as a somewhat significant circ.u.mstance, that, in the account given by Ibn Abd Alkohm of the contents of the various pyramids, those a.s.signed to the Great Pyramid relate entirely to astrology and a.s.sociated mysteries. It is, of course, clear that Abd Alkohm drew largely on his imagination. Yet it seems probable that there was also some basis of tradition for his ideas. And certainly one would suppose that, as he a.s.signed a treasurer to the East pyramid ('a statue of black agate, his eyes open and shining, sitting on a throne with a lance'), he would have credited the building with treasure also, had not some tradition taught otherwise. But he says that King Saurid placed in the East pyramid, not treasures, but 'divers celestial spheres and stars, and what they severally operate in their aspects, and the perfumes which are to be used to them, and the books which treat of these matters.'[26]

But, after all, it must be admitted that the strongest evidence in favour of the astrological (and alchemical) theory of the pyramids is to be found in the circ.u.mstance that all other theories seem untenable. The pyramids were undoubtedly erected for some purpose which was regarded by their builders as most important. This purpose certainly related to the personal fortunes of the kingly builders. It was worth an enormous outlay of money, labour, and material. This purpose was such, furthermore, that each king required to have his own pyramid. It was in some way a.s.sociated with astronomy, for the pyramids are built with most accurate reference to celestial aspects. It also had its mathematical and mystical bearings, seeing that the pyramids exhibit mathematical and symbolical peculiarities not belonging to their essentially structural requirements. And lastly, the erection of the pyramids was in some way connected with the arrival of certain learned persons from Palestine, and presumably of Chaldaean origin. All these circ.u.mstances accord well with the theory I have advanced; while only some of them, and these not the most characteristic, accord with any of the other theories.

Moreover, no fact known respecting the pyramids or their builders is inconsistent with the astrological (and alchemical) theory. On the whole, then, if it cannot be regarded as demonstrated (in its general bearing, of course, for we cannot expect any theory about the pyramids to be established in minute details), the astrological theory may fairly be described as having a greater degree of probability in its favour than any hitherto advanced.

IV.

_SWEDENBORG'S VISIONS OF OTHER WORLDS._

If it were permitted to men to select a sign whereby they should know that a message came from the Supreme Being, probably the man of science would select for the sign the communication of some scientific fact beyond the knowledge of the day, but admitting of being readily put to the test. The evidence thus obtained in favour of a revelation would correspond in some sense to that depending on prophecies; but it would be more satisfactory to men having that particular mental bent which is called the scientific. Whether this turn of mind is inherent or the result of training, it certainly leads men of science to be more exacting in considering the value of evidence than any men, except perhaps lawyers. In the case of the student of science, St. Paul's statement that 'prophecies' 'shall fail' has been fulfilled, whereas it may be doubted whether evidence from 'knowledge' would in like manner 'vanish away.' On the contrary, it would grow stronger and stronger, as knowledge from observation, from experiment, and from calculation continually increased. It can scarcely be said that this has happened with such quasi-scientific statements as have actually been a.s.sociated with revelation. If we regard St. Paul's reference to knowledge as relating to such statements as these, then nothing could be more complete than the fulfilment of his own prediction, 'Whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.' The evidence from prophecies fails for the exact inquirer, who perceives the doubts which exist (among the most earnest believers) as to the exact meaning of the prophetic words, and even in some cases as to whether prophecies have been long since fulfilled or relate to events still to come. The evidence from 'tongues' has ceased, and those are dust who are said to have spoken in strange tongues. The knowledge which was once thought supernatural has utterly vanished away. But if, in the ages of faith, some of the results of modern scientific research had been revealed, as the laws of the solar system, the great principle of the conservation of energy, or the wave theory of light, or if some of the questions which still remain for men of science to solve had been answered in those times, the evidence for the student of science would have been irresistible. Of course he will be told that even then he would have hardened his heart; that the inquiry after truth tending naturally to depravity of mind, he would reject even evidence based on his beloved laws of probability; that his 'wicked and adulterous generation seeketh "in vain" after a sign,' and that if he will not accept Moses and the prophets, neither would he believe though one rose from the dead. Still the desire of the student of science to base his faith on convincing evidence (in a matter as important to him as to those who abuse him) does seem to have something reasonable in it after all. The mental qualities which cause him to be less easily satisfied than others, came to him in the same way as his bodily qualities; and even if the result to which his mental training leads him is as unfortunate as some suppose, that training is not strictly speaking so heinously sinful that nothing short of the eternal reprobation meted out to him by earthly judges can satisfy divine justice. So that it may be thought not a wholly unpardonable sin to speak of a sign which, had it been accorded, would have satisfied even the most exacting student of science. Apart, too, from all question of faith, the mere scientific interest of divinely inspired communications respecting natural laws and processes would justify a student of science in regarding them as most desirable messages from a being of superior wisdom and benevolence. If prophecies and tongues, why not knowledge, as evidence of a divine mission?

Such thoughts are suggested by the claim of some religious teachers to the possession of knowledge other than that which they could have gained by natural means. The claim has usually been quite honest. The teacher of religion tests the reality of his mission in simple _a priori_ confidence that he has such a mission, and that therefore some one or other of the tests he applies will afford the required evidence. To one, says St. Paul, is given the word of wisdom; to another, the word of knowledge; to another, faith; to another, the gift of healing; to another, the working of miracles; to another, prophecy; to another, the discerning of spirits; to another, divers kinds of tongues: and so forth. If a man like Mahomet, who believes in his mission to teach, finds that he cannot satisfactorily work miracles--that mountains will not be removed at his bidding--then some other evidence satisfies him of the reality of his mission. Swedenborg, than whom, perhaps, no more honest man ever lived, said and believed that to him had been granted the discerning of spirits. 'It is to be observed,' he said, 'that a man may be instructed by spirits and angels if his interiors be so open as to enable him to speak and be in company with them, for man in his essence is a spirit, and is with spirits as to his interiors; so that he whose interiors are opened by the Lord may converse with them, as man with man. _This privilege I have enjoyed daily now for twelve years._'

It indicates the fulness of Swedenborg's belief in this privilege that he did not hesitate to describe what the spirits taught him respecting matters which belong rather to science than to faith; though it must be admitted that probably he supposed there was small reason for believing that his statements could ever be tested by the results of scientific research. The objects to which his spiritual communications related were conveniently remote. I do not say this as desiring for one moment to suggest that he purposely selected those objects, and not others which might be more readily examined. He certainly believed in the reality of the communications he described. But possibly there is some law in things visionary, corresponding to the law of mental operation with regard to scientific theories; and as the mind theorises freely about a subject little understood, but cautiously where many facts have been ascertained, so probably exact knowledge of a subject prevents the operation of those illusions which are regarded as supernatural communications. It is in a dim light only that the active imagination pictures objects which do not really exist; in the clear light of day they can no longer be imagined. So it is with mental processes.

Probably there is no subject more suitable in this sense for the visionary than that of life in other worlds. It has always had an attraction for imaginative minds, simply because it is enwrapped in so profound a mystery; and there has been little to restrain the fancy, because so little is certainly known of the physical condition of other worlds. Recently, indeed, a somewhat sudden and severe check has been placed on the liveliness of imagination which had enabled men formerly to picture to themselves the inhabitants of other orbs in s.p.a.ce.

Spectroscopic a.n.a.lysis and exact telescopic scrutiny will not permit some speculations to be entertained which formerly met with favour. Yet even now there has been but a slight change of scene and time. If men can no longer imagine inhabitants of one planet because it is too hot, or of another because it is too cold, of one body because it is too deeply immersed in vaporous ma.s.ses, or of another because it has neither atmosphere nor water, we have only to speculate about the unseen worlds which circle round those other suns, the stars; or, instead of changing the region of s.p.a.ce where we imagine worlds, we can look backward to the time when planets now cold and dead were warm with life, or forward to the distant future when planets now glowing with fiery heat shall have cooled down to a habitable condition.

Swedenborg's imaginative mind seems to have fully felt the charm of this interesting subject. It was, indeed, because of the charm which he found in it, that he was readily persuaded into the belief that knowledge had been supernaturally communicated to him respecting it. 'Because I had a desire,' he says, 'to know if there are other earths, and to learn their nature and the character of their inhabitants, it was granted me by the Lord to converse and have intercourse with spirits and angels who had come from other earths, with some for a day, with some for a week, and with some for months. From them I have received information respecting the earths from and near which they are, the modes of life, customs and worship of their inhabitants, besides various other particulars of interest, all which, having come to my knowledge in this way, I can describe as things which I have seen and heard.'

It is interesting (psychologically) to notice how the reasoning which had convinced Swedenborg of the existence of other inhabited worlds is attributed by him to the spirits. 'It is well known in the other life,'

he says, 'that there are many earths with men upon them; for there (that is, in the spiritual life) every one who, from a love of truth and consequent use, desires it, is allowed to converse with the spirits of other earths, so as to be a.s.sured that there is a plurality of worlds, and be informed that the human race is not confined to one earth only, but extends to numberless earths.... I have occasionally conversed on this subject with the spirits of our earth, and the result of our conversation was that a man of enlarged understanding may conclude from various considerations that there are many earths with human inhabitants upon them. For it is an inference of reason that ma.s.ses so great as the planets are, some of which exceed this earth in magnitude, are not empty bodies, created only to be carried in their motion round the sun, and to shine with their scanty light for the benefit of one earth only; but that they must have a n.o.bler use. He who believes, as every one ought to believe, that the Deity created the universe for no other end than the existence of the human race, and of heaven from it (for the human race is the seminary of heaven), must also believe that wherever there is an earth there are human inhabitants. That the planets which are visible to us, being within the boundary of our solar system, are earths, may appear from various considerations. They are bodies of earthy matter, because they reflect the sun's light, and when seen through the telescope appear, not as stars shining with a flaming l.u.s.tre, but as earths, variegated with obscure spots. Like our earth, they are carried round the sun by a progressive motion, through the path of the Zodiac, whence they have years and seasons of the year, which are spring, summer, autumn, and winter; and they rotate upon their axes, which makes days, and times of the day, as morning, midday, evening, and night. Some of them also have satellites, which perform their revolutions about their globes, as the moon does about ours. The planet Saturn, as being farthest from the sun, has besides an immense luminous ring, which supplies that earth with much, though reflected, light. How is it possible for anyone acquainted with these facts, and who thinks from reason, to a.s.sert that such bodies are uninhabited?'

Remembering that this reasoning was urged by the spirits, and that during twelve years Swedenborg's interiors had been opened in such sort that he could converse with spirits from other worlds, it is surprising that he should have heard nothing about Ura.n.u.s or Neptune, to say nothing of the zone of asteroids, or again, of planets as yet unknown which may exist outside the path of Neptune. He definitely commits himself, it will be observed, to the statement that Saturn is the planet farthest from the sun. And elsewhere, in stating where in these spiritual communications the 'idea' of each planet was conceived to be situated, he leaves no room whatever for Ura.n.u.s and Neptune, and makes no mention of other bodies in the solar system than those known in his day. This cannot have been because the spirits from then unknown planets did not feel themselves called upon to communicate with the spirit of one who knew nothing of their home, for he received visitors from worlds in the starry heavens far beyond human ken. It would almost seem, though to the faithful Swedenborgian the thought will doubtless appear very wicked, that the system of Swedenborg gave no place to Ura.n.u.s and Neptune, simply because he knew nothing about those planets. Otherwise, what a n.o.ble opportunity there would have been for establishing the truth of Swedenborgian doctrines by revealing to the world the existence of planets. .h.i.therto unknown. Before the reader p.r.o.nounces this a task beneath the dignity of the spirits and angels who taught Swedenborg it will be well for him to examine the news which they actually imparted.

I may as well premise, however, that it does not seem to me worth while to enter here at any length into Swedenborg's descriptions of the inhabitants of other worlds, because what he has to say on this subject is entirely imaginative. There is a real interest for us in his ideas respecting the condition of the planets, because those ideas were based (though unconsciously) upon the science of his day, in which he was no mean proficient. And even where his mysticism went beyond what his scientific attainments suggested, a psychological interest attaches to the workings of his imagination. It is as curious a problem to trace his ideas to their origin as it sometimes is to account for the various phases of a fantastic dream, such a dream, for instance, as that which Armadale, the doctor, and Midwinter, in 'Armadale,' endeavour to connect with preceding events. But Swedenborg's visions of the behaviour and appearance of the inhabitants of other earths have little interest, because it is hopeless to attempt to account for even their leading features. For instance, what can we make of such a pa.s.sage as the following, relating to the spirits who came from Mercury?--'Some of them are desirous to appear, not like the spirits of other earths as men, but as crystalline globes. Their desire to appear so, although they do not, arises from the circ.u.mstance that the knowledges of things immaterial are in the other life represented by crystals.'

Yet some even of these more fanciful visions significantly indicate the nature of Swedenborg's philosophy. One can recognise his disciples and his opponents among the inhabitants of various favoured and unhappy worlds, and one perceives how the wiser and more dignified of his spiritual visitors are made to advocate his own views, and to deride those of his adversaries. Some of the teachings thus circuitously advanced are excellent.

For instance, Swedenborg's description of the inhabitants of Mercury and their love of abstract knowledge contains an instructive lesson. 'The spirits of Mercury imagine,' he says, 'that they know so much, that it is almost impossible to know more. But it has been told them by the spirits of our earth, that they do not know many things, but few, and that the things which they know not are comparatively infinite, and in relation to those they do know are as the waters of the largest ocean to those of the smallest fountain; and further, that the first advance to wisdom is to know, acknowledge, and perceive that what we do know, compared with what we do not know, is so little as hardly to amount to anything.'[27] So far we may suppose that Swedenborg presents his own ideas, seeing that he is describing what has been told the Mercurial spirits by the spirits of our earth, of whom (during these spiritual conversations) he was one. But he proceeds to describe how angels were allowed to converse with the Mercurial spirits in order to convince them of their error. 'I saw another angel,' says he, after describing one such conversation, 'conversing with them; he appeared at some alt.i.tude to the right; he was from our earth, and he enumerated very many things of which they were ignorant.... As they had been proud on account of their knowledges, on hearing this they began to humble themselves. Their humiliation was represented by the sinking of the company which they formed, for that company then appeared as a volume or roll, ... as if hollowed in the middle and raised at the sides.... They were told what that signified, that is, what they thought in their humiliation, and that those who appeared elevated at the sides were not as yet in any humiliation. Then I saw that the volume was separated, and that those who were not in humiliation were remanded back towards their earth, the rest remaining.'

Little being known to Swedenborg, as indeed little is known to the astronomers of our own time, about Mercury, we find little in the visions relating to that planet which possesses any scientific interest.

He asked the inhabitants who were brought to him in visions about the sun of the system, and they replied that it looks larger from Mercury than as seen from other worlds. This of course was no news to Swedenborg. They explained further, that the inhabitants enjoy a moderate temperature, without extremes of heat or cold. 'It was given to me,' proceeds Swedenborg, 'to tell them that it was so provided by the Lord, that they might not be exposed to excessive heat from their greater proximity to the sun, since heat does not arise from the sun's nearness, but from the height and density of the atmosphere, as appears from the cold on high mountains even in hot climates; also that heat is varied according to the direct or oblique incidence of the sun's rays, as is plain from the seasons of winter and summer in every region.' It is curious to find thus advanced, in a sort of lecture addressed to visionary Mercurials, a theory which crops up repeatedly in the present day, because the difficulty which suggests it is dealt with so unsatisfactorily for the most part in our text-books of science.

Continually we hear of some new paradoxist who propounds as a novel doctrine the teaching that the atmosphere, and not the sun, is the cause of heat. The mistake was excusable in Swedenborg's time. In fact it so chanced that, apart from the obvious fact on which the mistake is usually based--the continued presence, namely, of snow on the summits of high mountains even in the torrid zone--it had been shown shortly before by Newton, that the light fleecy clouds seen sometimes even in the hottest weather above the wool-pack or c.u.mulus clouds are composed of minute crystals of ice. Seeing that these tiny crystals can exist under the direct rays of the sun in hot summer weather, many find it difficult to understand how those rays can of themselves have any heating power.

Yet in reality the reasoning addressed by Swedenborg to his Mercurial friends was entirely erroneous. If he could have adventured as far forth into time as he did into s.p.a.ce, and could have attended in the spirit the lectures of one John Tyndall, a spirit of our earth, he would have had this matter rightly explained to him. In reality the sun's heat is as effective directly at the summit of the highest mountain as at the sea-level. A thermometer exposed to the sun in the former position indicates indeed a slightly higher temperature than one similarly exposed to the sun (when at the same alt.i.tude) at the sea-level. But the air does not get warmed to the same degree, simply because, owing to its rarity and relative dryness, it fails to retain any portion of the heat which pa.s.ses through it.

It is interesting to notice how Swedenborg's scientific conceptions of the result of the (relatively) airless condition of our moon suggested peculiar fancies respecting the lunar inhabitants. Interesting, I mean, psychologically: for it is curious to see scientific and fanciful conceptions thus unconsciously intermingled. Of the conscious intermingling of such conceptions instances are common enough. The effects of the moon's airless condition have been often made the subject of fanciful speculations. The reader will remember how Scheherazade, in 'The Poet at the Breakfast Table,' runs on about the moon. 'Her delight was unbounded, and her curiosity insatiable. If there were any living creatures there, what odd things they must be. They couldn't have any lungs nor any hearts. What a pity! Did they ever die? How could they expire if they didn't breathe? Burn up? No air to burn in. Tumble into some of those horrid pits, perhaps, and break all to bits. She wondered how the young people there liked it, or whether there were any young people there. Perhaps n.o.body was young and n.o.body was old, but they were like mummies all of them--what an idea!--two mummies making love to each other! So she went on in a rattling, giddy kind of way, for she was excited by the strange scene in which she found herself, and quite astonished the young astronomer with her vivacity.' But Swedenborg's firm belief that the fancies engendered in his mind were scientific realities is very different from the conscious play of fancy in the pa.s.sage just quoted. It must be remembered that Swedenborg regarded his visions with as much confidence as though they were revelations made by means of scientific instruments; nay, with even more confidence, for he knew that scientific observations may be misunderstood, whereas he was fully persuaded that his visions were miraculously provided for his enlightenment, and that therefore he would not be allowed to misunderstand aught that was thus revealed to him.

'It is well known to spirits and angels,' he says, 'that there are inhabitants in the moon, and in the moons or satellites which revolve about Jupiter and Saturn. Even those who have not seen and conversed with spirits who are from them entertain no doubt of their being inhabited, for they, too, are earths, and where there is an earth there is man; man being the end for which every earth exists, and without an end nothing was made by the Great Creator. Every one who thinks from reason in any degree enlightened, must see that the human race is the final cause of creation.'

The moon being inhabited then by human beings, but being very insufficiently supplied with air, it necessarily follows that these human beings must be provided in some way with the means of existing in that rare and tenuous atmosphere. Tremendous powers of inspiration and expiration would be required to make that air support the life of the human body. Although Swedenborg could have had no knowledge of the exact way in which breathing supports life (for Priestley was his junior by nearly half a century), yet he must clearly have perceived that the quant.i.ty of air inspired has much to do with the vitalising power of the indraught. No ordinary human lungs could draw in an adequate supply of air from such an atmosphere as the moon's; but by some great increase of breathing power it might be possible to live there: at least, in Swedenborg's time there was no reason for supposing otherwise. Reason, then, having convinced him that the lunar inhabitants must possess extraordinary breathing apparatus, and presumably most powerful voices, imagination presented them to him accordingly. 'Some spirits appeared overhead,' he says, 'and thence were heard voices like thunder; for their voices sounded precisely like thunder from the clouds after lightning. I supposed it was a great mult.i.tude of spirits who had the art of giving voices with such a sound. The more simple spirits who were with me derided them, which greatly surprised me. But the cause of their derision was soon discovered, which was, that the spirits who thundered were not many, but few, and were as little as children, and that on former occasions they (the thunderers) had terrified them by such sounds, and yet were unable to do them the least harm. That I might know their character, some of them descended from on high, where they thundered; and, what surprised me, one carried another on his back, and the two thus approached me. Their faces appeared not unhandsome, but longer than those of other spirits. In stature they were like children of seven years old, but the frame was more robust, so that they were like men. It was told me by the angels that they were from the moon. He who was carried by the other came to me, applying himself to my left side under the elbow, and thence spoke. He said, that when they utter their voices they thunder in this way,'--and it seems likely enough that if there are any living speaking beings in the moon, their voice, could they visit the earth, would be found to differ very markedly from the ordinary human voice. 'In the spiritual world their thunderous voices have their use. For by their thundering the spirits from the moon terrify spirits who are inclined to injure them, so that the lunar spirits go in safety where they will. To convince me the sound they make was of this kind, he (the spirit who was carried by the other) retired, but not out of sight, and thundered in like manner. They showed, moreover, that the voice was thundered by being uttered from the abdomen like an eructation. It was perceived that this arose from the circ.u.mstance that the inhabitants of the moon do not, like the inhabitants of other earths, speak from the lungs, but from the abdomen, and thus from air collected there, the reason of which is that the atmosphere with which the moon is surrounded is not like that of other earths.'