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 God! 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 God 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 gods;
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 superstition. 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 circumstances 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 basement 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 assisted
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
circumference 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 circumstance 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 circumstance, that, in the
account given by Ibn Abd Alkohm of the contents of the various pyramids,
those assigned to the Great Pyramid relate entirely to astrology and
associated 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 assigned 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 circumstance 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 associated 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 circumstances 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 associated
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 space.
Spectroscopic analysis 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 masses, 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 space 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.'