Category: Alternative History & History

  • Secrets of the Sphinx

    Secrets of the Sphinx


    Mysteries of the Ages Revealed.


    Secrets of the Sphinx by Andrew Raymond is an amazing act of syntheses and one of the more informative books to be published in recent times. By reading this review and other pages linked from this site, you will discover that our scientists divide the 25,800-year cycle of our Earth into twelve ages instead of twelve months, and that the Great Sphinx in Egypt marks the “Happy New Year” of this cycle. The 25,800-year cycle of our planet with its four seasons is called the great year, the Platonic year (Plato’s year), or the precession of the equinoxes in a comprehensive dictionary.


    The four seasons of the great year are marked by Egypt’s four minor sphinxes, Ezekiel’s four heads of the beast, Revelation’s four cherubim, and astronomy’s Taurus, Leo, Aquarius, and Scorpio (Abraham’s Eagle) constellations.


    Our Current Position in the Great Year
    (Cross takes 25,800 years to make one turn through the twelve ages) .
    Our astrological birth signs no longer coincide with the sun’s location in the constellations of the Zodiac because of precession. Even the Tropic of Cancer and the Tropic of Capricorn are now the Tropic of Taurus and the Tropic of Scorpio when we observe the sun on the solstices? Our astrologers and map makers neglected to update our present position in the cosmos for over 2,000 years. We are not the astrological birth signs the newspapers and a majority of the astrologers proclaim we are!

    The North star (pole star) also changes with the precession of the equinoxes.
    The North star was Thuban (Alpha Draconis) when the Great Pyramid was constructed to align with true North. The descending passage of the Great Pyramid points to Thuban, the most accurately aligned pole star of all the North stars in the 25,800-year cycle of our Earth.


    25,800-Year Cycle of Earth

    Comprehend that the word sphinx means to bind or close a circle tightly, and that the Great Sphinx binds Virgo and Leo in the Zodiac on the ceiling of the Portico — at Esna’s Khnum Temple. The Great Sphinx marks the “Happy New Year” of our present Platonic year, and Leo was the first age in this great year. Listen when the Vatican informs us every Christmas Eve, when it reads the ancient Calens (calendar) from Rome, that it was the sixth age or the Piscean Age when Jesus, the fisherman, was born 2,000 years ago. Even the ancient Persians called Polaris the “turning point star” 5,000 years before it became our current pole star between the sixth and seventh ages.


    Precession of the Vernal Equinox.
    (Currently, we are at the end of the Sixth Age — halfway around one great year)

    When Moses threw out the golden calf, he knew it was the end of the Taurus Age or the fourth age in our present great year. He instructed his followers to get rid of the bull, put lambs’ blood on the doors, and place Rams’
    horns in the temples. By looking at the Master Calendar, the Mazzaroth, or the Zodiac in the heavens, anyone could see that it was the dawning of the Age of Aries the ram or lamb. It was the start of the fifth age in our current great year.

    It was the third age, or the Age of Gemini 6,000 to 8,000 years ago, when some people on the Earth believe Adam and Eve lived. Gemini is also known as the twins or Adam and Eve in the ancient Zodiacs.

    At one time in history, the Vernal Equinox used to indicate New Year’s Day in our annual calendar until Julius Caesar moved it to January 1 in 45 BC. The names of our months still reflect March as the first month of the year. In Latin, Septem is seven, Octo is eight, Novem is nine, and Decem is ten. This is why the name of an age is determined by where the sun is on the Vernal Equinox.
    The megalithic monuments like Stonehenge, Chichen Itza, and Casa Grande are all trying to find the Vernal Equinox or the first day of spring in the Northern Hemisphere.

    Understand how Nostradamus, Revelation writers, and the Mayans could have used this 25,800-year cycle of our planet to predict what can be expected as we approach what some call the millennium. The ancients refer to the coupled-ages of Pisces (Fish) and Aquarius (Man) in the great year as the time for the FisherMan (Jesus) or Merman (Fish-Man) to return from the sea. The old legends say that he will teach the people how to heal and govern themselves.

    Don’t be confused by the misinformed people on the planet. Our scientists inform us that, in the great year, we are dawning into the Age of Aquarius and leaving the Piscean Age. When someone says, its the dawning of the Age of Aquarius, that is no different then someone saying, it is the beginning of the month of July. Only, ages are around 2,150 years long, while months are made up of approximately 30 days. Many college books inform us that we are commencing a new age in the great year.

    Even Pat Robertson, who throws oranges across the media-air waves at the new age people, wrote a book called The End of the Age. He should realize — if we are eternal as he preaches and it is the end of an age, than it must be the beginning of a new age.

    Catch the “joke of the universe”. The Oneness, God, or the Whole says to
    Itself: I am everything! I am God! I am It! I am the point or a perfect circle!
    God I am bored! I am so tired of playing with Myself. This is ridiculous. I am tired of being all one or alone.

    “Boring”

    Notice that “all one” and “alone” are essentially the same word. If one is all one, then one must be alone. Are we sensing the predicament of the One Who Causes? Being absolutely bored, the Oneness comes up with a bright idea.
    Why! I’ll just split into two. This would be the same way we split into two teams to play football, chess, or checkers. The Perfect Circle, God, or the Whole gets imaginative, and It splits in two or in-to creation.


    In-Divided-Dual or Individual

    Once the Oneness or God splits into the two U’s (You & You, Us or We), what is a game the universe can play? “Hide and Seek” of course! God can hide from Itself, and spend Its Being trying to find Itself. Give me space to find myself! I have been found! I found it! Most of us know that lost and found departments are normally found together.


    A Double of You or A Double U

    The game of the universe is hide and seek. Dis-member to separate.
    Re-member is to put it back together again or to remember something we have forgotten. Every baby knows this intuitively, until we teach it to babble in words.

    The last 2,000 years has been the Piscean age. Two fish tied together trying to swim apart. We allowed them to swim so far apart, that we lost sight that the opposites are connected. This is the hide stage of the game of “Hide and Seek”
    in full manifestation. The more we separate them the more lost we become. At this juncture in the great year, we are using less than twelve percent of our brain’s potential, and we are only putting one fish on the car bumper. How lost we are!


    Piscean Symbol

    The coming of Aquarius, the man or water bearer, gives us two lines that fit back together. We are approaching a time of Atonement (at-one-ment). It is time for us to re-member or awaken. It is time to look down and observe that our right and left hands are connected. Notice that the electric light doesn’t work without the plus and minus. The end of the Piscean Age is a time of Revelations. It is time to reveal the truth. Catch the Joke! — It was necessary to get lost just to play.


    Aquarian Symbol

    Secrets of the Sphinx is a revealing book that is subtitled The Mysteries of the Ages Revealed. It will point out that it is not the end of the world, but we can expect some very big seasonal changes — the same as the frost comes and the leaves change colors shortly after the beginning of fall. It will teach you what types of foods will help you stay healthy, look younger, and handle the sun’s increasing light at this juncture in the great year.

    Secrets of the Sphinx is an uplifting experience and an easy book to read.
    You will be thinking about this publication long after you set it down!
    Copyright material-Secrets of the Sphinx©. You may use it for personal use only.


     

  • 1995: Rare Great Pyramid Data

    1995: Rare Great Pyramid Data


    Compiled by Tim G. Hunkler

    References are denoted as [nn:pp] where “nn” is a document number and “pp” is the page.
    {text in curly braces are editors notes, comments, and calculations}


    CUSTOM UNITS OF MEASURE

    [11:149] – The American inch = 25.400508001 mm and the British inch = 25.399978 mm.

    [11:150] – The sacred Jewish, or pyramid, inch = 1.001081 American inch = 1.00106 British inch.
    [14:2] – The pyramid inch “PI” = 1.0011 present inches, and 1.0010846752 British inches [4:164]
    [11:151] – Use of the pyramid inch is attributed to Sir Isaac Newton, who discovered that many of the measurements of the pyramid would be in whole numbers if this unit were used.
    [14:6] – The English inch was originally the same as the pyramid inch during the time of Queen Elizabeth.
    [14:1] – The pyramid or “sacred” cubit = 25 pyramid inches.
    [4:255] – The mean density of the earth is about 5.7 times that of water at 68 degrees F. and a barometric pressure of 30.00 PI of mercury.
    [4:255] – All of the courses of masonry in the King’s Chamber have 23 or more stones, except the 5th course, which has only 7 (5,7 -> 5.7).
    [4:257] – The Pyramid Pint is 28.5 (5 * 5.7) cubic pyramid inches of water.
    [4:257] – The Pyramid Pound is 5 cubic pyramid inches of earth matter of average density.
    [4:257] – A Pyramid Pint weighs one Pyramid Pound.
    [4:257] – A Pyramid Ton is 2500 Pyramid Pints or 2500 x 5 cubic pyramid inches of average density earth matter. {(12500 cubic PI) * (1.003246507 cu inch / cubic PI) * (90.620464 gram / cu inch) * (1 kg / 1000 grams) = 1136.4333 kg}
    [4:257] – A cubic pyramid cubit of average density earth matter weighs 1.25 Pyramid Tons. {(25 x 25 x 25 cubic PI / 1 cubic pyramid cubit) * (Pyramid Ton / 2500 x 5 cubic PI) = 1.25 Pyramid Ton / cubic Cubit}
    [4:257] – The coffer in the King’s Chamber has a volume equal to 1 Pyramid Ton.
    [4:116] – The Pyramid Mile is 2917.46356+ cubits or 6084.6418 ft. {mile = 5280 ft., British nautical mile = 6080 ft.}


    CONSTRUCTION AND DIMENSIONS [18:xiii] To date, archaeologists have located 98 pyramids in Egypt, all of which are located on the West Bank of the Nile. None on East side.
    [18:245] – The Great Pyramid has been dated as circa 2770 B.C.
    [11:161] – The pyramid was built in 2623 B.C.
    [68:35] – The pyramid was built circa 2450 B.C. according to star alignment data for the 4 air shafts of the King and Queen’s chambers.
    [14:75] – At the time the pyramid was built there was no written language (only hieroglyphics).
    [11:150] – The pyramid is the most comprehensively surveyed building in the world.
    [14:70] – The Giza Plateau has a fairly level granite bedrock base, in essence, a flat topped mountain. Other regions near the Great Pyramid could not have supported the immense weight of the structure.
    [70:68] – The Great Pyramid is at the northern edge of the Giza plateau and close to the cliff there. Much of the rubble and debris from construction was dumped over the cliff and actually acts to strengthen the cliff from crumbling due to the tremendous weight and closeness of the Great Pyramid.
    [14:40] – There is so much stone mass in the pyramid that the interior temperature is constant and equals the average temperature of the earth, 68 degrees Fahrenheit.
    [14:60] – The pyramid is estimated to have 2,300,000 stone blocks weighing from 2-30 tons each with some weighing as much as 70 tons.{conflicts with [5:20]}
    [5:20] – Computer calculations indicate 590,712 stone blocks used in construction.
    [11:143] – Two types of limestone were used for construction. A soft limestone either pure or nummulitic was used for the bulk of the core blocks and a hard white limestone for the mantle. Hard limestone becomes more polished with age.
    [11:139] – The base of the pyramid covers 13.6 acres with each side greater than 5 acres in area.
    [14:76] – The outer mantle was composed of 144,000 casing stones, all highly polished and flat to an accuracy of 1/100th of an inch, about 100 inches thick and weighing about 15 tons each with nearly perfect right angles for all six sides. [11:146]
    [5:52] – Computer calculations indicated 40,745 casing stones were used averaging 40 tons each before the face angle was cut.
    [18:71] – The average casing stone on the lowest level was 5 ft. long by 5 ft. high by 6 ft. deep and weighed 15 tons.
    [14:78] – The casing stones weighing as much as 20 tons were placed with an accuracy of 5/1000ths of an inch, and an intentional gap of about 2/100ths of an inch for mortar.
    [5:52] – Assuming 590,712 blocks and a build time of 20 years an average of 81 blocks per day would need to be placed. Using 10 work crews per side of the pyramid, each work crew would need to place 2 block per day.
    [14:79] – The mortar used is of an unknown origin. It has been analyzed and it’s chemical composition is known but it can’t be reproduced. It is stronger than the stone and still holding up today.
    [14:74] – The cornerstone foundations of the pyramid have ball and socket construction capable of dealing with heat expansion and earthquakes.
    [4:5] – The four corner sockets are at different heights. The vertical distance between the highest and lowest is 17 inches. The reference point known as the “mean socket level”, or base level, is generally used as the reference for height and perimeter measurements.
    [4:5] – The “sidereal socket level” is the mean of just the SW and SE socket heights.
    [11:151] – The length of a base is 9131 PI from corner to corner in a straight line.
    [4:5] – The length of a base side at the base socket level is 9131 pyramid inches or 365.24 pyramid cubits.
    [4:5] – The length of a base side at sidereal socket level is 9131.4 pyramid inches or 365.256+ pyramid cubits.
    [4:7] – The length of the perimeter at the sidereal socket level is 36525.63629+ pyramid inches.
    [4:9] – 201 complete courses of masonry remain with remnants of 2 more at the summit. The top surface is 5478 pyramid inches above the mean socket level. Another 335 pyramid inches higher is the geometric apex formed by the corner edges of the projected mantle.
    [70:151] – The 35th course of stones is roughly 50 inches tall, nearly twice the height of the previous courses. The height of the 35th course = 1162.6 PI from ground or the length of the Antechamber x 10.
    [4:10] – The capstone is thought to have been intact about 100 B.C. since no mention of its absence was recorded by the historian Diodorus Siculus.
    [14:25] – The capstone of the pyramid is thought to have always been absent. {conflicts with [4:10]}
    [4:22] – The capstone is thought to have been an exact replica of the large pyramid on a scale of 1 to sqrt(Pi)/100. The ratio of any corresponding pyramid dimension over the capstone dimension, when multiplied by the square root of Pi equals 100.
    [4:11] – The estimated height of the capstone is about 103.03+ pyramid inches and about 6-1/2 cubits on a side.
    [14:62] – The height of the pyramid to the missing apex formed by extending the sides is 5813 PI.
    [4:7] – The perfect formula height of the pyramid including the missing apex is 5813.2355653763+ PI, calculated from perimeter of base (sidereal socket level) divided by 2 Pi.
    [11:151] – The height to the missing apex is 5812.98 PI.
    [14:63] – The height of the pyramid without the capstone is 5496 PI. {conflicts with [4:9]}
    [14:28] – The four faces of the pyramid are slightly concave, the only pyramid to have been built this way.
    [18:65] – The centers of the four sides are indented with an extraordinary degree of precision forming the only 8 sided pyramid. The effect is not visible from the ground or from a distance but only from the air, and then only under the proper lighting conditions.
    [18:310] – The 5 angles of the Great Pyramid are: edge to edge of face at apex = 76:17:13.2 (deg,min,sec), edge to diagonal edge at apex = 96:3:0.0, dihedral or face to face parallel to base = 112:25:39.4, edge to base = 41:59:50.5, face to base = 51:51:14.3. The face to base angle is the angle of the casing stones.
    [11:161] – The Great Pyramid is the only pyramid to have chambers above ground level. {not true, for example Bent Pyramid of Sneferu (Khufu’s father), Red pyramid at Dashur}
    [18:310] – The volume of the pyramid is: V = 1/3 base area x height = 161,559,817,000 cubic PI = 10,339,828.3 cubic pyramid cubits. {(5813.2355653 PI)/3 * 9131 PI * 9131 PI}
    [0:1] – The length of the Great Pyramid’s corner edges are 8688.00 PI.
    [0:2] – The slant face height of the Great Pyramid’s sides are 7391.72 PI.
    [0:3] – The area of the base covers 13.3 acres or 83,375,161 sq. PI.
    [0:4] – The area of each face covers 10.8 acres or 67,493,782 sq PI.
    [14:46] – The angle of the Descending Passage is 26 deg, 18 min, 9.5 sec or about 26.30 degrees.
    [11:151] – The passages are straight to within 0.013 in. per 100 ft.
    [4:162] – The dimensions of the Descending Passage are 4535 PI in length, 41.524 PI in width, and 36.197 PI in height. [4:197]
    [4:97] – The length of the Ascending passage from the junction of the Descending Passage to the Grand Gallery is 1543.46451 PI.
    [4:96] – The length of the Grand Gallery is 1881.5985600+ PI, and its width just above the ramp stones is 82.41 PI.
    [11:165] – Grand Gallery is 28 feet high by 1881-1/3 PI long.
    [4:97] – The length of the horizontal passage to the Queen’s Chamber is 1521.31136 PI.
    [102:12] – The name “Queen’s Chamber” is considered a misnomer by Egyptologists since no queens have ever been found in pharaoh’s pyramids.
    [4:94] – The volume of the Queen’s Chamber is 9,963,200 cubic PI.
    [70:140] – Dimensions of the King’s Chamer in PI: 412.132 x x 230.243 H
    [14:39] – Dimensions of the King’s Chamber in PI: 413 L x 206 W x 228 H {conflicts with [36:266]}
    [4:266] – Height of King’s Chamber is 230.388 PI.
    [70:119] – The lowest course of blocks in the King’s Chamber appears 5 PI shorter than the rest because the floor is raised above the base of the walls. The height of the walls is then 235.243 PI.
    [4:12] – There are 100 blocks making up the walls of the King’s Chamber in 5 courses.
    [4:221] – Antechamber to King’s Chamber: 116.26471 PI length (103.03292 PI is granite), 149.44644 PI high
    [4:255] – Coffer measurements: volume = 71250 cubic PI, interior length = 77.8141353+ PI, interior width = 26.6836336+ PI, interior depth = 34.3147946+ PI, exterior length (at top) = 89.94438003 PI, exterior length (at bottom) 89.6578860PI, exterior width = 38.67063162 PI, exterior height = 41.21316892, side and end thickness = 5.99349900 PI, bottom thickness = 6.89837429 PI.
    [39:68] – The granite coffer in the King’s Chamber is too big to fit through the passages and so it must have been put in place during construction.
    [11:159] – Microscopic analysis of the coffer reveals that it was made with a fixed point drill that used hard jewel bits and a drilling force of 2 tons.
    [70:111] – The coffer was sawed out of a block of solid granite. This would have required bronze saws 8-9 ft. long set with teeth of sapphires. Hollowing out of the interior would require tubular drills of the same material applied with a tremendous vertical force.
    [18:110] – Although the walls of the Queen’s Chamber are of finished stone, the floor is rough and unfinished. Many believe the room to have been abandoned as the intended pharaoh’s burial room as the King’s Chamber was completed. The horizontal passage to the Queen’s Chamber still bears faint red ocher construction lines along its entire 150 foot length. The horizontal passage is also rough and unfinished.
    [18:110] – The Queen’s Chamber has a gabled roof and the King’s Chamber a flat roof. It was long a custom for Arabs to bury their women in rooms with gabled roofs but to bury men in rooms with flat ceilings.
    [42:65] – The casing stones for the Great Pyramid were cut in quarries from Tura and Masara located on the east bank of the Nile on outskirts of Cairo.
    [18:72] – The Great Pyramid had a swivel door entrance at one time. Swivel doors were found in only two other pyramids: Khufu’s father and grandfather, Sneferu and Huni, respectively.
    [11:157] – It is reported that when the pyramid was first broken into that the swivel door, weighing some 20 tons, was so well balanced that it could be opened by pushing out from the inside with only minimal force, but when closed, was so perfect a fit that it could scarcely be detected and there was not enough crack or crevice around the edges to gain a grasp from the outside.
    [102:9] – The original entrance was located on the north face, about 49 feet above the base and 24 feet east of the central axis of the north face.
    [18:82] – The Grand Gallery contains two grooves, one in the east wall and one in the west wall. They are 7 inches high, 1 inch deep, and 5 inches up from the 3rd overlapping corbel. They run the entire length of the gallery.
    [68:45] – Of all the pyramids, only the Great Pyramid has “air shafts”. The King’s Chamber has 2, about 5 inches in diameter which connect to the exterior. The Queen’s Chamber has 2 which stopped just short of the walls of the chamber and which do not penetrate completely to the exterior. The cross section of these shafts are sometimes oval, sometimes domed, and sometimes rectangular.
    [14:58] – There are no hieroglyphics or writings in the Great Pyramid. The only symbols are some graphics on the wall of the Room of Chaos.
    [102:154] – Each of the ceiling stones in the Grand Gallery were individually removable. The Great Pyramid could have functioned as a stellar observatory during its construction.
    [70:302] – There are 36 ceiling stones in the roof of the Grand Gallery.
    [4:258] – Taking average earth density as 1.0, the average density of the core limestone blocks is 0.412, the limestone casing blocks is 0.367, the granite of the King’s Chamber is 0.479.
    [4:258] – The estimate for the average density of the pyramid as a whole, taking into account the different type and quantities of stone as well as the hollow chambers is 0.4078994+ times that of the average earth density (taken as 1.0).


    SECRET ROOMS

    [68:173] – Sixty-five meters up the southern shaft of the Queen’s Chamber is a miniature portcullis slab discovered by a robotic camera in 1993. Attached are two copper fittings, one broken. This area of the shaft is lined with Tura limestone, which is typically used in pyramids only for lining chambers.
    [18:103] – In the King’s Chamber all of the stone joints are very tight except in the lower left-hand corner of the west wall. Here the joints are larger than normal and covered by mortar. This is a strong indication of an opening to another chamber or passage. The Egyptian government has refused requests for further exploration.
    [18:104] – In 1986 a French team using microgravimeter equipment detected small hidden cavities behind the west wall of the horizontal passage to the Queen’s Chamber. They were permitted to bore a 1″ diameter hole and found a cavity filled with sand. They were not permitted to dig or tunnel for further investigation.
    [18:105] – The cavities in the horizontal passage to the Queen’s Chamber correspond to two floor stones in this passageway with joints perpendicular to the rest of the joints in the floor stones. This type of indicator can also be found at the junction of the descending and ascending passageways.
    [18:276] – About 70 feet along the north side of the Great Pyramid from the northeast corner is a 4×10 ft stone sunk into the foundation at an angle. The joints are very precise and this is the only stone in the foundation perimeter not at a right angle to normal construction. It would have been covered by the mantle but is now accessible since the mantle is gone. It is very likely an entrance. No further investigation has been done.
    [14:72] – It has long been believed that the Sphinx had subterranean tunnels leading to each of the three major pyramids. In October, 1994, a passage leading to a subterranean area beneath the Sphinx was re-discovered. Further investigation is expected in February of 1995.
    [88:101] – In 1987 a Japenese team used an electromagnetic wave method to search for cavities in the Great Pyramid. They identified a cavity under the horizontal passage to the Queen’s Chamber about 1.5 meters beneath and extending for 2.5-3.0 meters in depth. They also identified a cavity behind the wester part of the northern wall of the Queen’s Chamber. They identified no cavities within the King’s chamber, possibly due to the denser granite walls. Three potential cavities were identified in the area of the Sphinx.


    GEOMETRIC RELATIONS

    [14:57] – The information symbolized within the Great Pyramid is repeated multiple times.
    [14:13] – The ratio of the diagonal of the pyramid’s base to it’s height = 9:10
    [14:14] – The slope of the angle of the pyramid’s corners are in the ratio of 9:10
    [14:16] – The length of the Antechamber to the King’s Chamber = 1/50th the height of the pyramid.
    [14:24] – Value of Pi: The perimeter of the base divided by twice the height = Pi to 5 decimal places {9131*4/5813*2 = 3.141579+}
    [18:126] – The relationship of Pi between the circumference and diameter of a circle was thought to have been first reported in 300 B.C. by the Greek mathematician Archimedes.
    [70:140] – Value of Pi: The perimeter of the north or south wall of the King’s Chamber divided by the length of the wall = Pi {(230.38+5.0+412.12)*2 / 412.12 = 3.14}
    [18:126] – Value of Phi: – The ratio of the apothem (face slant height) to half a base side = Phi (1.618). Phi is another transcendental number like Pi which has no exact value (approximate value = 1.6181818…). The unique properties of Phi are that phi +1 = phi squared and also 1 + 1/phi = phi. The Phi ratio is the basis for the Fibonacci sequence 1,1,2,3,5,8,13.,21,34… which was not generally publicized until 1200 A.D.
    [18:194] – There is evidence that the Egyptians had worked out a relationship between Pi and Phi of: Pi = 6/5ths of (Phi)**2.
    [18:126] – If the height of the pyramid is taken as the radius of a circle, then the circumference of this circle is the same as the perimeter of the base. This provided the complimentary squaring of a circle and circling of a square. The key to this relationship is knowledge of the value of Pi and designing the angle of the pyramid to be exactly 51 degrees, 51 minutes, and 14.3 seconds.
    [14:18] – The length of the King’s Chamber in pyramid inches used as the diameter of a circle produces a circle with area equal to the area of the base of the pyramid if that area is expressed in sacred cubits.
    [18:102] – The Pythagorean relationship represented by a 3-4-5 right triangle is displayed in the dimensions of the King’s Chamber. The east wall diagonal is 309″, the length is 412″, and the long central diagonal is 515″. However, the Pythagorean relation was not identified until 497 B.C.
    [18:102] – In the King’s Chamber, the stone over the entrance is the only stone in the walls that is two courses high. It represents a 3-4-5 Pythagorean relationship by its measure of 124″L x 93″H x 155″ diagonal.
    [4:263] – The coffer’s mean length is the same as the width of the King’s Chamber minus the length of the antechamber.
    [4:265] – The external height of the coffer is 1/10th the length of the King’s Chamber.
    [4:266] – The top of the coffer has an inset to hold the lid. The inset forms a rectangle of 80.949+ PI by 34.244+ PI. The perimeter of this rectangle is the same as the height of the King’s Chamber {230.388 PI}.
    [70:109] – The coffer’s interior volume is 1/2 of it’s exterior volume.


    GEOPHYSICAL AND ASTRONOMICAL RELATIONS [11:151] – The information encoded into the Great Pyramid is repeated multiple times.
    [11:143] – With the mantle in place, the Great Pyramid could be seen from the mountains in Israel and probably the moon as well. It’s polished surfaces would have reflected light like a beacon.
    [14:59] – Mean Earth Temperature: The average temperature of Egypt equals the average temperature of earth = avg. temperature of Queen’s Chamber = 68 degrees Fahrenheit.
    [102:122] – With the original surrounding courtyards and temples in place, the pyramid was used as a sundial.
    [14:9] – The pyramid was used to indicate solstices and equinoxes.
    [4:114] – The pyramid is located at 29 degrees, 58 minutes, 51.06 seconds north latitude, and 31 degrees, 9 minutes, and 0.0 seconds east longitude.
    [4:111] – Marks Spring Equinox: Due to the angle of the sides of the pyramid vs. it’s latitude, it casts no shadow at noon during the spring equinox.
    [14:72] – Aligned True North: The Great Pyramid is the most accurately aligned structure in existence and faces true north with only 3/60th of a degree of error. The position of the North Pole moves over time and the pyramid was probably exactly aligned at one time.
    [14:71] – Center of Land Mass: The Great Pyramid is located at the center of the land mass of the earth. The east/west parallel that crosses the most land and the north/south meridian that crosses the most land intersect in two places on the earth, one in the ocean and the other at the Great Pyramid.
    [4:5] – Tropical Year or Calendar Year: The length of a base side is 9131 pyramid inches measured at the mean socket level, or 365.24 pyramid cubits, which is the number of days in a year. {9131/25 = 365.24, accurate to 5 digits}
    [14:3] – Tropical Year: – The perimeter of the base divided by 100 = 365.24, the number of days in a year. {9131 PI * 4 / 100, accurate to 5 digits}
    [14:17] – Tropical Year: The length of the Antechamber used as the diameter of a circle produces a circumference of 365.242. {accurate to 6 digits}
    [4:251] – Tropical Year: – The length of the granite portion of the floor of the antechamber to the King’s Chamber times 2*sqrt(Pi) = 365.242
    [4:96] – Tropical Year: The ratio of the lengths of the Grand Gallery to the solid diagonal of the King’s Chamber times 100 equals the number of days in a tropical year. {(1881.5985600 / 51.516461) * 100 = 365.242200, accurate to 8 digits}
    [4:222] Sidereal Year: – The length of the antechamber of the King’s Chamber times Pi = length of a sidereal year { 116.26471 PI * 3.14159 = 365.25636 days, accurate to 8 digits}
    [4:5] – Sidereal Year: The length of a base side at sidereal socket level is 365.256+ pyramid cubits. {accurate to 6 digits}
    [4:94] – Synodical Month: The “unit dimension” for the Queen’s Chamber is 92.173077+ PI. The number of days in the moon’s synodical month can be found from: 10 * U.D. = 10 * Pi * SM – 6, where SM is the days and 6 represents “man’s” number. {921.73077 = 10*3.14159*SM – 6, SM = 29.5305882 days = 29days, 12hrs, 44min, 2.76 sec, accurate to 9 digits}
    [4:97] – Synodical Month: Ten times the ratio of the lengths of the Grand Gallery to the Horizontal Passage equals the ratio of a tropical year to a synodical month. {10 * (1881.5985600 / 1521.31136) = 1.236826733; 365.2422 / 29.5305882= 1.236826702, the same to 8 digits}
    [4:97] – Synodical Month: – The ratio of the lengths of the Grand Gallery to the Ascending Passage is 1/10th the ratio of the day’s in the Bible’s prophetic year (360) to the days in the moon’s synodical month. {1881.5985600 / 1543.46451 = 0.1 * (360/SM), SM = 29.53059357+, accurate to 8 digits}
    [14:11] – Mean Distance to the Sun: ] The height of the pyramid times 10**9 = avg. distance to sun. {5813.2355653 * 10**9 * (1 mi / 63291.58 PI) = 91,848,500 mi}
    [14:12] – Mean Distance to the Sun: ] Half of the length of the diagonal of the base times 10**6 = average distance to the sun
    [4:7] – Mean Distance to Sun: The height of the pyramid times 10**9 represents the mean radius of the earth’s orbit around the sun, or Astronomical Unit. { 5813.235565376 pyramid inches x 10**9 = 91,848,816.9 miles}
    [4:106] – Mean Distance to Moon: ] The length of the Jubilee passage times 7 times 10**7 is the mean distance to the moon. {215.973053 PI * 7 * 10**7 = 1.5118e10 PI = 238,865 miles }
    [4:267] – Sun’s Radius: Twice the perimeter of the bottom of the granite coffer times 10**8 is the sun’s mean radius. { 270.45378502 PI* 10**8 = 427,316 miles}
    [14:19] – Earth’s Polar Radius: The sacred cubit times 10**7 = polar radius of the earth (distance from North Pole to earth’s center) {25 PI * 10**7 * (1.001081 in / 1 PI) * (1 ft / 12 in) * (1 mi/ 5280 ft) = 3950 miles }
    [11:153] Radius of the Earth: The curvature designed into the faces of the pyramid exactly matches the radius of the earth.
    [14:21] – Precession of the Equinoxes: ] The sum of the pyramid’s two base diagonals in PI = length of the Precession of the Equinoxes (~25827 years)
    [14:22] – Precession of the Equinoxes: ] The distance from the ceiling of the King’s Chamber to the apex of the pyramid = 4110.5 PI. Which is the radius of a circle whose circumference = the precession of the equinoxes. {4110.5 * 2 * Pi = 25827}
    [102:113] – Precession of the Equinoxes: ] The perimeter of the 35th course of blocks, which is much thicker than any of the other courses, gives a figure for the precession of the equinoxes.
    [14:23] – Speed of Earth around the Sun: – The pyramid inch times 10**8 = the speed of the earth around the sun, circa 2600 B.C.
    [14:27] Mass of the Earth: The weight of the pyramid is estimated at 5,955,000 tons. Multiplied by 10**8 gives a reasonable estimate of the earth’s mass.
    [11:153] Average Land Height: The average height of land above sea level for the earth is 5449 inches. This is also the height of the pyramid.
    [14:47] – The pyramid suggests a temperature system: 0 = freezing point of water, 50 = unvarying temp of Queen’s Chamber, 250 = boiling point of water. Given this, then 1000 = temp of red hot iron, 4000 = temp that iron liquifies, and 5000 = temp of white heat and temp that platinum fuses. Nice round numbers.
    [39:45] – 5 cubic pyramid inches of earth of average density has the same mass as 1/(50×50) of the coffer’s volume of water at a temperature that is 1/5th the difference between freezing and boiling.
    [39:90] – On midnight of the autumnal equinox in the year of the Great Pyramid’s completion, a line extending from the apex pointed to the star Alcyone. Our solar system is thought by some to revolve around this star along with other solar systems much like the planets revolve around our sun.
    [14:48] – A line drawn on a map from the apex of the pyramid to Bethlehem = angle of the Ascending Passage and crosses the Red Sea at the most likely point that the Israelites crossed when departing Egypt (Parting of the Red Sea).
    [14:49] – A line drawn on a map south from the apex of the pyramid at the angle of the Ascending Passage crosses Mount Sinai (Ten Commandments).
    [14:66] – North Star Pointer: The Descending Passage pointed to the pole star Alpha Draconis, circa 2170-2144 B.C. This was the North Star at that point in time. No other star has aligned with the passage since then.
    [11:159] – The 344 ft. length of the Descending Passage provides an angle of view of only +/- 1/3 of a degree. Alpha Draconis has not been in alignment for thousands of years. The next alignment will be with the North Star, Polaris, in about 2004 A.D. Polaris in Greek means “Satan”.
    [68:172] – The southern shaft in the King’s Chamber (45 deg, 00 min, 00 sec) pointed to the star Al Nitak (Zeta Orionis) in the constellation Orion, circa 2450 B.C. The Orion constellation was associated with the Egyptian god Osiris. No other star aligned with this shaft during that Epoch.
    [68:172] – The northern shaft in the King’s Chamber (32 deg, 28 min, 00 sec) pointed to the star Alpha Draconis, circa 2450 B.C.
    [68:172] – The southern shaft in the Queen’s Chamber (39 deg, 30 min, 00 sec) pointed to the star Sirius, circa 2450 B.C. Sirius was associated with the Egyptian goddess Isis and is also part of a unique ceremony practiced by the African Dogon tribe.
    [68:172] – The northern shaft in the Queen’s Chamber (39 deg, 00 min, 00 sec) pointed to the star Ursa Minor, circa 2450 B.C.
    [68:124] – Pyramids mirror Orion Constellation: The pyramid positions on the ground are a reflection of the positions of the stars in the constellation Orion circa 10,400 B.C. Five of the 7 brightest stars have pyramid equivalents: The 3 great pyramids of Khufu, Khafra, and Menkaura for the belt of Orion, the pyramid of Nebka at Abu Rawash corresponds to the star Saiph, the pyramid at Zawat al Aryan corresponds to the star Bellatrix. The only two missing star positions are for Betelgeuse and Rigel.
    [4:17] – The Light Equation: The height of the Great Pyramid, minus the height of the capstone represents one millionth the time it takes light to travel the mean radius of the earth’s orbit around the sun (1 astronomical unit) using 1 pyramid inch equals 24 hours (mean solar day). { (5813.2355653 – 103.0369176) / 10**6 = .0057101986+ days = 493.36116 seconds = 8 minutes, 13.36 seconds }
    [14:45] – Pyramid as a crystal: If the pyramid were a clear crystal or glass prism, it would reflect sunlight at an angle of about 26.5 degrees. {the descending passing has an angle of about 26.30 degrees}
    [4:19] – The Velocity of Light: With distance of one A.U. known and the transit time of light for this same distance the velocity of light can be found. { 91,848,816.9 miles / 493.36+ seconds = 186,169.5 miles/sec }
    [4:26] – The Constant of Aberration of Light: – The telescope adjustment due to the speed of the earth as it moves through space when viewing stars. It is measured as an angle of tilt and is 20.2608+ seconds of arc. The difference in width between the upper Grand Gallery and Ascending Passage as measured from an axial line through the center is 20.26 pyramid inches.
    [4:30] – The Sun’s Parallax: The size of the earth as viewed from the Sun and expressed as an angle and generally taken to be 1/2 the diameter at the equator (Solar Equatorial Parallax) is 8.9008091 seconds of arc using 91,848,817 miles as the mean distance to the sun and 3963.4914 miles as the equatorial radius. The distance between the mean socket level and the height of the leveled bedrock is 8.9008 PI.
    [4:258] – Earth’s Volume: The product of the pyramid’s volume and density times 10**15 equals the ratio of volume to density of the earth. {10,339,823.3 cubic cubits * 0.4078994 * 10**15 = 4.21760772 x 10**21 cubic cubits = 259.93 x 10**9 cubic miles}
    [4:266] – Earth’s Mass: Mass of the pyramid = volume * density = 10,339,823.3 cubic cubits * 0.4078994 earth density = 4,217,497. The mass converted to pyramid tons = 4217607.72 * 1.25 = 5,272,010 pyramid tons. Since the mean density of the earth was defined as 1.0, then the mass of the earth is 10**15 times the mass in pyramid tons = 5.272 x 10*21 pyramid tons = 5.99 x 10**24 kg
    [4:275] – Gaussian Constant of Gravitation (k): The reciprocal of the distance between the Coffer and the north or south wall of the King’s Chamber, minus one ten-billionth the bottom perimeter of the Coffer.

    {(1/58.13235 PI) – ((89.6578860+38.67063162 PI)*2 / 10**10) = 0.017202100 radians = 3 degrees, 5 minutes, 46.96 seconds of arc}

    NUMERICAL RELATIONS [39:46] – The word “pyramid” is from the Coptic “pyr” meaning division, and “met”, meaning ten, “the division of ten”.
    [14:29] – The difference between the distance of a straight line from corner to corner of the base and the curved line of the concave face is 286.1022, the Displacement Factor (DF)
    [14:30] – The ceiling of the Grand Gallery is 286.1 PI higher than the ceiling of the Ascending Passage.
    [14:31] – The perimeter of the base formed by the platform of the missing capstone = 2861 PI
    [14:32] – The center axis of the Great Step is located 35.76 PI east of the vertical axis of the pyramid. 35.76 *8 = 286.08
    [14:33] – The square base has a small depression halfway along each side of 35.76 PI deep. 35.76 * 8 = 286.08

    SEVENTEEN and 153
    [14:50] – The first four digits of DF (286.1022) add up to 17, the number of steps up to the entrance of the pyramid.
    [14:51] – The sum of the digits from 1 to 17 = 153, a number which appears multiple times in the pyramid.
    [14:52] – Jesus’s public ministry lasted 918 days. (153 * 6)
    [14:53] – The number of fish caught by Jesus’s disciples was 153. {John 21}
    [14:54] – The Grand Gallery is 153 feet long.
    [14:55] – If the 17 steps up to the entrance were continued to the peak there would be 153 steps.
    [14:56] – The center seam of the floor in the King’s Chamber corresponds to March 4-5, 1945. The bombing of Hiroshima occurred 153 days later.

    FIVES
    [39:45] – There are 5 sides to a pyramid and 5 corners.
    [39:45] – There are 5×5 pyramid inches in a cubit.
    [39:45] – The floor of the Queen’s Chamber is on the 25th (5×5) course of blocks.
    [39:45] – The floor of the King’s Chamber is 5×5 courses higher than the Queen’s Chamber.
    [39:45] – The niche in the wall of the Queen’s Chamber is 5×3 ft. high, it is corbelled with 5 stories, the top is 5×5 inches across, and the inner edge is 5×5 inches from the perpendicular center of the wall containing the niche.
    [39:45] – The King’s Chamber has 5 courses of stone in each of it’s 4 walls, and a total of 5x5x4 total stones in it’s walls.
    [39:45] – The King’s Chamber has 5 chambers above it.
    [39:45] – The coffer in the King’s Chamber has 5 solid sides.
    [39:45] – The King’s Chamber is 5×10 times the volume of the coffer.
    [39:45] – 5 cubic pyramid inches of earth of average density has the same mass as 1/(50×50) of the coffer’s volume of water at a temperature that is 1/5th the difference between freezing and boiling.
    [39:45] – The coffer’s interior volume is 50*50*50 cubic pyramid inches times 5.7, divided by 10. (5.7 is mean earth density)

    SEVENS
    The number 7 figures prominently in the Book of Revelation.
    [39:88] – The height of the Grand Gallery is 7 times the average height of the other passages.
    [39:88] – The Grand Gallery has 7 overlapping courses forming its sides.
    [39:88] – The Jubilee passage is 1/7th the length of the horizontal passage to the Queen’s Chamber.
    [39:88] – The Queen’s Chamber is a 7 sided room (gable roof is 2 sides)
    [39:88] – The volume of the peaked area of the Queen’s Chamber above the walls is 1/7th the volume of the rest of the chamber from the floor to a level equal to the ceiling of the passageway which enters the chamber.
    SIMPSON PROPORTIONS OF KING’s CHAMBER
    [4:12] – If we use a “unit dimension” for the King’s Chamber of 103.03 PI, which is the length of the granite portion of the floor in the Antechamber to the King’s Chamber measured north to south and also the theoretical height of the missing capstone, then the dimensions of the King’s Chamber exhibit some interesting relationships:


    measure

    whose square is

    width

    UD * 2

    4

    height

    UD * 223607

    5

    length

    UD * 4

    16

    end diagnonal

    UD * 3

    9

    floor diagonal

    UD * 4.472

    20

    side diagonal

    UD * 4.583

    21

    solid diagnonal

    UD * 5

    25

    sum of squares

     

    100


    [70:184] – The square of UD = the area of the four external sides of the coffer.
    [70:184] – One third of UD = the depth of the coffer.
    [70:184] – The square of UD divided by 2 Pi = the height of the coffer squared.

    [4:92] – If we use a “unit dimension” for the Queen’s Chamber of 92.173077+ PI, then the dimensions of the Queen’s Chamber exhibit some interesting relationships:
    height = UD * 2 whose square is: 4
    width = UD * 2.2360679+ whose square is: 5
    length = UD * 2.4494897+ whose square is: 6
    end diagonal = UD * 3 whose square is: 9
    floor diagonal = UD * 3.1622776+ whose square is: 10
    side diagonal = UD * 3.3166247 whose square is: 11
    solid diagonal = UD * 3.8729833+ whose square is: 15
    —————————————–
    sum of squares of all 7 dimensions = 60
    gable height = UD * 2.6457513+ whose square is: 7
    PROPHECIES [11:161] – When years are substituted for inches, the passages of the Great Pyramid become a prophetic calendar.
    [11:161] – The start of the Great Pyramid’s construction was 2623 B.C.
    [11:160] – The only markings in the pyramid are in the Descending Passage at 482 PI inches from the pyramid face. This represents the last year the Pole Star was aligned with the passage, 2141 B.C.
    [83:225] – The start of the construction of the Great Pyramid is recorded at 2523 B.C. via a scribed mark on the wall of the descending passage perpendicular to the floor of the passage. All other stone joints in the passage are vertical to the horizon.
    [39:85] – The start of the construction of the Great Pyramid is recorded at circa 2170 B.C. via a scribed mark on the wall of the descending passage.
    [11:160] – 1170 PI (years) from the construction start date to the point where the Ascending Passage meets the Descending Passage.
    [11:161] – 1485 PI (years) from junction of Ascending/Descending passage to start of the Grand Gallery.
    [11:165] – 1881-1/3 PI (years) in length of Grand Gallery.
    [14:43] – The ancient Hebrews used units of measure that were the same length as the pyramid inch and sacred cubit.
    [14:35] – Red Granite appears in the pyramid apparently to mark special events in conjunction with prophetic events related to the Jews.
    [11:159] – The red granite is fairly rare and identical with that of Mt. Horeb, the mountain on which Moses is said to have received the Ten Commandments. {wasn’t this Mt. Sinai?}
    [14:36] – The empty coffer in the King’s Chamber is made of red granite.
    [4:251] – A portion of the floor in the Antechamber to the King’s Chamber is red granite and corresponds to the “unit dimension” of the King’s Chamber.
    [14:64] – A red granite stone, triangular in shape, appears on a false door at the intersection of the Ascending and Descending passages. This corresponds to the prophecy year of circa 1486 B.C. (Hebrews depart Egypt under Moses)
    [14:37] – The cubic capacity of the coffer = same as Ark of Covenant made by Moses {Exodus 25}
    [70:272] – The Ark of the Covenant was 2.5 x 1.5 x 1.5 Sacred Cubits. Guessing the thickness of the sides as 1.8 PI gives a volume of 71,282 cubit pyramid inches vs. the volume of the coffer of 71250 cubic pyramid inches.
    [14:20] – The pyramid inch and sacred cubit are found as raised images on a red granite plaque at the entrance to the Antechamber of King’s room.
    [14:34] – The length of the diagonals of the floor of the Antechamber are 666 PI. {Revelation 13, mark of the Beast}
    [14:76] – There were 144,000 casing stones {Revelation 7, servants of God given seals during the apocalypse}
    [83:225] – Birth of Adam, 4128.25 B.C.
    [11:161] – Exodus of Israelites from Egypt, 1453 B.C. {junction of Ascending & Descending passages}
    [83:226] – Birth of Jesus, Sept. 29, 2 B.C. {intersection of Queen’s Chamber floor level with Ascending Passage}
    [4:160] – Birth of Jesus, about autumnal equinox, 2 B.C.
    [83:226] – Baptism of Jesus, Oct. 14, 29 A.D.
    [36,161] – Baptism of Jesus, Oct. 5, 29 A.D.
    [83:226] – Crucifixion of Jesus, April 3, 33 A.D. {beginning of Grand Gallery}
    [11:161] – Start of WWI, 1914 A.D. {end of Grand Gallery}


    MISCELLANEOUS [14:10] – The pyramid is the only remaining structure of the 7 wonders of the ancient world.
    [14:5] – The polished surfaces of the original mantle reflected heat, sunlight, and moonlight and was probably used as to aid Nile river navigation at night.
    [83:87] – No mummy has ever been found in a pyramid in Egypt. Mummies have always come from mastabas or tombs in the Valley of the Kings.
    [18:23] – The word “pharaoh” is from the Hebrew interpretation of the Egyptian “per aa”, originally meaning “the great house”.
    [11:167] – The word “pyramid” is composed of the Greek words “pyra” meaning fire, light, or visible, and the word “midos” meaning measures.
    [83:90] – Between 1300-1700 A.D. mummy flesh was ground into powder and used in Europe as medicinal aids.
    [83:91] – Mummy powder has also been used for artist paints.
    [83:91] – Mummy wrappings were at one time used to make paper and burned in fireplaces by poor Egyptians.
    [14:68] – The pyramids of Giza are among the oldest man-made structures in existence.
    [68:13] – Egypt was conquered by Alexander the Great in 332 B.C.
    [68:15] – The Greek (Egyptian) names of the pharaohs who ruled during the construction of the 3 great pyramids are: Cheops (Khufu), Chephren (Khafra), Mycerinos (Menkaura).
    [68:13] Cleopatra was the last pharaonic ruler of Egypt before it fell to Rome in 30 B.C.
    [11:157] – The first recorded forced entry into the Great Pyramid was by the Arab Abdullah Al Manun, caliph of Baghdad, in 820 A.D.
    [102:63] – Initially, after the 5 chambers above the King’s Chamber were opened, those that entered the 2nd chamber were turned black by a powder which existed only in that chamber. It was analyzed and determined to be the dust from the cast off shells and skins of insects.
    [18:17] – Most pyramids were accompanied by smaller satellite pyramids usually built to the south and east of the main pyramid. Some were tombs for queen’s and princesses. Most of the structures were mastabas built to entomb the pharaoh’s family, members of royalty, and the priestly class.
    [18:271] – In nearly all of the pyramids and tombs, it was a general practice that the burial chamber was oriented slightly west of the north/south center line of the pyramid.
    [14:41] – In ancient Egypt, Pharaoh’s wives were never buried with them in pyramids or tombs, they were buried separately.
    REFERENCE CONSTANTS from: McGraw-Hill Encyclopedia of Astronomy, 1982, ISBN 0-07-045251-2
    Aberration of Light = 20.496 seconds of arc
    Average Days in Calendar Year = 365.2425 days (400 year leap-year cycle)
    Light Year = 5.879 x 10**12 mi
    Mass of the Earth = 5.975 x 10**24 kg = 6.586 x 10**21 tons
    Mean Distance from Sun = 149,597,870,000 meters = 92,937,200 mi.
    Mean Distance to Moon = 238,247 mi
    Mean Earth Velocity = 66,600 mi/hr
    Mean Earth Density = 5.53 g / cu. cm = 90.620464 grams / cu. inch
    Mean Earth Equatorial Radius = 6378.160 km = 3969.96 miles
    Mean Earth Polar Radius = 6356.775 km = 3956.65 miles
    Mean Sun Radius = 6.960 +/- .001 x 10**5 km = 432,470 mi.
    Moon Synodical Month = 29.5305882 days
    Precession of Equinox = 25,800 years (approx)
    Sidereal Year = 365.25636 days
    Tropical Year = 365.24220 days
    Velocity of Light = 186,291 mi/sec

    from: Science and Technology Desk Reference, 1993, Gale Carnegie Library
    Mean Circumference of Moon = 6790 mi
    Mean Circumference of Earth = 24902 miles at equator, 24860 miles at poles
    Mean Distance to Moon = 238,857 mi
    Mean Diameter of Moon = 2159 mi
    Mean Diameter of Earth = 7926 miles at equator
    Mean Distance from Sun = 92,955,900 mi
    Moon Sidereal Month = 27.32166 days
    Velocity of Light = 186,282 mi/sec
    from: Physics, 1966, D. Halliday & R. Resnick, ISBN 0-471-34524-5
    Mean Radius of Earth = 6.37 x 10**6 m = 3960 miles
    Mass of earth = 5.98 x 10**24 kg
    Density of water (@ 20 deg. Celsius) = 1.00 x 10**3 kg/ cu. meter
    Pi = 3.14159 26535 89793 23846+

    Derived Values from Reference Constants:
    Mean Earth Radius = (3969.96 + 3956.65) / 2 = 3963.305 miles
    Earth Surface Area = 4 * Pi * (3963.305 mi)**2 = 197,389,867 sq. mi.
    Earth Volume = 4/3 * Pi * (3963.305 mi)**3 = 260.772 x 10**9 cubic miles.
    REFERENCE SOURCES: [0:] – Derived by editor from numbers and standard geometric formulas presented elsewhere in this text.
    [4:] – The Authorship and Message of the Great Pyramid, 1953, Julian T. Gray, E. Steinmann & Co., OH
    [5:] – Back in Time 3104 B.C. to the Great Pyramid, 1990, S. G. Taseos, ISBN 0-9626053-0-1
    [11:] – The Delicate Balance, 1989, John Zajac, ISBN 0-910311-57-9
    [14:] – Dramatic Prophecies of the Great Pyramid, 1974, Rodolfo Benavides, ISBN 0-914732-00-5
    [18:] – The Egyptian Pyramids: A Comprehensive & Illustrated Reference, 1990, J.P. Lepre, ISBN 0-89950-461-2
    [39:] – The Great Pyramid: A Miracle in Stone, 1973, Joseph A. Seiss, ISBN 0-06-067211-0
    [68:] – The Orion Mystery: Unlocking the Secrets of the Pyramids, 1994, R. Bauval & A. Gilbert, ISBN 0-517-59903-1
    [70:] – Our Inheritance in the Great Pyramid, 1891, C. Piazzi Smyth, ISBN 0-89345-029-4
    [83:] – Pyramid Prophecies, 1988, Max Toth, ISBN 0-89281-203-6
    [88:] – The Pyramids and Temples of Gizeh, 1885, W.M. Flinders Petrie, ISBN 1-85417-051-1
    [102:] – Secrets of the Great Pyramid, 1978, Peter Tompkins, ISBN 0-06-090631-6

    Compiled 1994,1995 by Tim G. Hunkler


     

  • 1995: Who is Ea?

    1995: Who is Ea?


    Jan. 26, 1995.

    Throughout my life it seems that the subject of Ea has cropped up from time to time. When I was a child I was taught about the serpent in the garden of Eden. Next I was told that Ea was the same person as Enki, who was a space person from Sirius and he helped out mankind. Last of of I made a trip down into the Malibu area of Calif. to see a 30,000 year old city and was told that the word California comes from the name of two deities. The first was called Kali and the second was called Ea. Kali was changed into the word Cali and the last part of California was changed from Ea to Ia. They put a word in the middle which is the word Form which was changed to forn. We then have the name Kali form Ea or California which means Kali and Ea formed the land. Here is some information that will make it make a little more sense.


    We have seen that the entity Enki (or Ea) is portrayed in the Mesopotamian historical epics as having played a crucial role in the genetic engineering of modern humans, and he consistently championed the cause of humans, usually in the face of considerable opposition from other “gods”, the Anunnaki. Enki, who is identified as the chief genetic engineer of the Anunnaki and half-brother of Enlil in the Mespotamian creation epics, is identified as a Sirian, “who protects humanity”, in The Prism of Lyra by Royal and Priest. This channeled information certainly fits in well with the historical information we have reviewed. The reader will recall that we have evidence of entities from the vicinity of the double star Sirius being involved in the ancient affairs of humans from the oral traditions of the Dogan tribe of west Africa. This, plus historical data indicating that ancient Egypt was involved with entities from near Sirius leaves little doubt of a Sirian connection with ancient mankind.

    Enki’s frequent compassionate behavior he displayed towards the human slaves of the Anunnaki bespeaks of an entity that was much more spiritually evolved than the Anunnaki. The Anunnaki would not want their slaves to know of an entity who had their best interests in mind and was actually trying to help them. On the other hand, the Anunnaki apparently needed the skills of Enki, especially in the genetic engineering of their slave species. It seems probable, therfore, that the Anunnaki would try to distort accounts of Enki, the Sirian, even to the point of making Enki one of their own.

    In The Prism of Lyra the Sirians are depicted as interfering with the plans of a Lyran group that were trying to create a species that was to have no knowledge of good and evil. How “the Lyran group” was related to the Anunnaki of the Sumerian texts is not made clear. Perhaps, the Lyrans of The Prism of Lyra and the Anannaki of the Sumerians are one. Or, perhaps we are looking at different levels, where the Anannaki of the “twelfth planet” in our solar system are actually carrying out the wishes of a “Lyran group” unknowingly.

    In any case, The Prism of Lyra states that the Lyrans and Sirians, who had worked together in the creation of humans, the primitive workers, disagreed philosophically concerning their creation. While the Lyrans wanted to create a species devoid of the knowledge of polarity – or of “good” and “evil” – the Sirians saw that humans could not evolve spiritually without this knowledge. Royal and Priest point out that Enki in the Sumerian texts is sometimes portrayed as a serpent – an evil serpent – and that perhaps this was a ploy by Lyrans to keep humanity from following the instructions of the Sirians who were attempting to help humankind. Royal and Priest imply that it was the Sirian group that encouraged Adam and Eve to eat of the Tree of Knowledge in the story of the Garden of Eden, as contained in the Bible.

    The Sirians may have been at least temporarily thwarted by the Lyrans (the Annunaki?) (JW They spell this word two ways in this information—- Annunaki and Anunnaki), in the Garden of Eden, but it seems that the Sirians had the last laugh. According to The Prism of Lyra, the Sirian group inserted a latent DNA code in humans:

    The code is triggered by an accelerating vibration that occurs when a civilization begins to evolve spiritually. As Earth accelerates toward self-awareness and fourth density (which is occurring presently), the code is activated. Once activated, the human race unwinds its limited vision like a coil until the expanse of All That Is becomes visible. It was their way of allowing humanity to eat from the tree of life after all.

    Perhaps your latent DNA code implanted by Enki or other members of the “Sirian group” is becoming active as you read this book. In any case, it is safe to say that entities from a planet near Sirius were very much involved in our biological, cultural and spiritual evolution/creation.

    JW So there you are folks. Maybe that is why so many of the star-seed people are now waking up and saying, “Why am I here, what am I here for, I’ve got to figure out who I am and what is my mission?”

    Source of Information: Humanity’s Extraterrestrial Origins, by Dr. Arthur David Horn.

    John Winston.


     

  • 2012: Scientists Prove Ancient Alien Cauldrons in Siberia are Real

    2012: Scientists Prove Ancient Alien Cauldrons in Siberia are Real

    A team of scientists and researchers have just returned from an expedition in Siberia and the Valley of the Dead and are claiming they have found proof of at least five of the legendary cauldrons that ancient aliens supposedly built.

    A team of Russian scientists and researchers have just returned from the ?Valley of Death? region in Siberia with startling claims.  Lead scientist Michale Visok had this to say in an interview with a Russian newspaper on what they had found:

    We went out into the Valley of Death to really see and investigate the metal cauldrons that people claim exist there and we actually found five metallic objects buried in marsh like swamps?

    Michale gave the following details about these metal objects:

    1. They are each submerged in small pools of swamp like water that is anywhere from 2-3 feet deep.
    2. They are definitely metallic.  The scientists entered each swamp and walked on top of the objects and heard metallic sounds when striking the objects.
    3. The tops of the objects are very smooth to the touch but there are sharp points along the outer edges.
    4. 2 of the team members got ill during the investigation.
    5. The team consisted of 3 geologists, 1 astrophysicist, 1 mechanical engineer and 3 research assistants.

    Asked what does the team think they have discovered?  Could it be something built by ancient aliens like so many people believe? Michale declined to comment other than ?there is definitely something weird out there, we have no idea what they are or what they were used for?.

    Michale and his team are planning another expedition in the coming weeks before colder weather will make the trip impossible for the rest of the year.  He hopes to actually retrieve a piece of the metal objects by using a diamond drill bit but said he is very cautious about possibly damaging whatever they are.

    So could these objects really be ancient alien artifacts?  According to many believers, these cauldrons are actually defense weapons built by ancient aliens to defend our planet against all space based threats whether by hostile aliens, asteroids or comet strikes.  Many people site the numerous meteorites that have crashed or exploded in the area as evidence of this including the famous Tunguska meteorite in 1908, the Chulym meteorite in 1984 and the Vitim meteorite in 2002.

    Lets hope Michale and his team can get more answers and actually be able to retrieve a sample of the objects so we can really determine if these are alien built or not.  I know I am intrigued ??..

    normalvod1_1-120x70


     

  • 1992: Z. V. Togan: The Origins of the Kazaks and the ôzbeks

    1992: Z. V. Togan: The Origins of the Kazaks and the ôzbeks


    H. B. Paksoy

    [First published in Central Asian SurveyVol. 11, No. 3. 1992]

    [Reprinted in H. B. Paksoy, Ed. CENTRAL ASIA READER: The Rediscovery of History (New York/London: M. E. Sharpe, 1994) 201 Pp. + Index. ISBN 1-56324-201-X (Hardcover); ISBN 1-56324- 202-8 (pbk.) LC CIP DK857.C45 1993 958-dc20]


    Editor’s Introduction

    A professor of history for over half a century, Zeki Velidi Togan (1890-1970), a Bashkurt Turk, studied and taught in institutions of higher learning on three continents, including the United States.1 His first book, TÅrk ve Tatar Tarihi (Turk and Tatar History), was published in Kazan in 1911. The renowned scholars N. Ashmarin and N. Katanov (1862-1922),2 both of Kazan University, and V.V. Bartold (1869-1930) of St. Petersburg University, invited Togan to study with them.

    In 1913, Togan was asked by the Archeology and Ethnography Society of Kazan University to undertake a research trip to Turkistan. After successful completion of that endeavor, the Imperial Russian Academy of Sciences,3 jointly with International Central Asia Research Society, sponsored Togan for a more extensive expedition. Portions of Togan’s findings began to be published in scholarly journals prior to the First World War. His lifetime output approaches four hundred individual items in at least five languages. He also had facility in several others. Like the Ukrainian scholar Mikhail Hrushevsky (1866-1934) and the Czech Thomas Masaryk (1850-1937), Togan was not only a scholar devoted to writing about the history of his nation, but also worked to secure its intellectual, cultural, civil, and political independence. He became a leader of the Turkistan National Liberation Movement in Central Asia (1916-1930s), called the Basmachi Movement by the Russians. A revealing anecdote is offered by A. Inan, a close colleague of Togan both as a historian and as a leading member of the Turkistan National Liberation movement. The event takes place in June 1922 in the vicinity of Samarkand:

     When a Bolshevik military unit, detailed to liquidate us, opened fire, we took refuge in a nearby cemetery. As we began defending ourselves, I noticed that Togan had taken out his ever-present notebook and was busily scribbling. The circumstances were so critical that some of those among our ranks even thought that he was hurriedly recording his last will and testament. He kept writing, seemingly oblivious to the flying bullets aimed at him, and the accompanying sounds of war. I shouted at him from behind the tombstone that was protecting me, and asked why he was not fighting. Without looking up, continuing to write, he shouted back: You continue firing. The inscriptions on these headstones are very interesting.4

    Togan’s investigation of the origin of the Kazaks and the ôzbeks is adapted from his TÅrkili TÅrkistan, a project he worked on during the 1920s, a period when he was establishing extensive contacts with the Central Asian population from Ferghana to the shores of the Caspian on behalf of the Turkistan national liberation movement. After he left Central Asia, and earned his doctorate in Europe, he continued his research using published sources. Though completed in 1928, the work was not published until 1947, in Istanbul.

    Togan’s analysis and documentation in the excerpt printed here may contribute to the clarification of the issues involved in efforts to rediscover the ethnogenesis of the UzbeksKazakhs,5 and other Central Asians. It should be recalled that these designations are primarily geographical, tribal, or confederation names, not ethnonyms. Often they were taken from geographic reference points by travelers and then were mistakenly or deliberately turned into ethnic or political classifications. Early in the eighth century, Central Asians themselves provided an account of their identity, history, and political order.6 Later efforts to identify and disseminate information concerning the genealogy of Central Asians can be traced to a wave of native Central Asian leadership that was suppressed in the Stalinist liquidations. Examples from the period survive in abundance, in Central Asian dialects, published in three alphabets in various Central Asian cities.

    Notes

    • 1. In addition to Togan’s Hatiralar (Memoirs) (Istanbul, 1969), this account makes use of bibliographic material appearing in Fen-Edebiyat FakÅltesi Arastirma Dergisi, AtatÅrk öniversitesi, Erzurum (Sayi 13, 1985) and information provided by Togan’s colleagues, students, and family friends.
    • 2. Despite their names, neither was Russian, but both had been baptized. Togan calls Katanov a Sagay-Turk from the Altai region, and Ashmarin a Chuvash-Turk.
    • 3. For a description of the formation of the Academy, see R.N. Frye, “Oriental Studies in Russia,” in Russia and Asia: Essays on the Influence of Russia on the Asian Peoples, ed. Wayne Vucinich (Stanford: Stanford University Press, 1972).
    • 4. Over the years I have been told of this incident independently by several students and friends of both Inan and Togan. Later in life it seems to have occasioned numerous droll exchanges between Inan and Togan; every time Inan mentioned the incident, Togan relished recounting the story of Inan’s having been “wounded” in the same battle. The two men endured arduous times together, both in Asia and Europe, and later in their careers became colleagues at Istanbul University, where, reportedly, each sent his students to the seminars of the other. On one occasion toward the end of their lives, when Inan became seriously ill, Togan asked his doctoral students to visit Inan at the hospital and read him passages from Togan’s Hatiralar (which was still in manuscript), especially the portion about “Inan’s wounding.” Indeed, Togan records the fighting in his memoirs, including Inan’s “wounding,” but not his own “note-taking.” He simply states that he “read the headstones written in the Kufi script” (Hatiralar, p. 414). Togan identifies the location of the cemetery as Qala-i Ziyaeddin.
    • 5. Note that Togan and other historians spell these words ôzbek and Kazak, respectively. “ôzbek” is the only form encountered in the material published in Tashkent during the 1928-39 period, when a subset of the Latin alphabet was used. The term “Cossack” (Russian: Kazak), incidentally, is a corruption of “Kazak” (Russian: Kazakh), though there is little, if any, ethnic relation between them. Similarly, the term “Tatar,” as found in the KÅltigin (of the Orkhon group) stelea of the eighth century A.D., is a correct rendition. During the Mongol irruption of the thirteenth century, Western authors inaccurately used “Tartarus” (which actually refers to “the infernal regions of Roman and Greek mythology,” hence, hell), yielding the form “Tartar.” By that time “Tartarus” had already been assimilated into Christian theology in Europe. Possibly St. Louis of France was the first, in 1270, to apply this unrelated term and spelling to the Chinggisid troops of Jochi.
    • 6. These were recorded on scores of stelea, written in their unique alphabet and language, and erected in the region of Orkhon-Yenisey. See Talat Tekin, A Grammar of Orkhon Turkic. Indiana University Uralic and Altaic Series, vol. 69 (Bloomington/The Hague: Mouton, 1968) (contents dating from the eighth century).

    THE ORIGINS OF THE KAZAKS AND THE ôZBEKS

    The Concepts of Tatar, Kipchak, Togmak, and ôzbek Tatar, Kipchak, Togmak, and ôzbeks:

    The nomadic populace of the entire Desht-i Kipchak [Kipchak steppe], from the Tarbagatay mountains to the Syr Darya River, and from Khorezm to the Idil [Volga] basin and Crimea, were termed “Togmak” during the era of the Mongols, prior to the spread of Islam. Among the Khiva ôzbeks, the term (in EbÅlgazi)a known as “Togma”; Baskurts “Tuvma;” Nogay (according to the Cevdet Pasha history),b “Tokma” designated individuals without a known lineage, or fugitives to be sold as slaves, being offenders of the law. The negative connotation ascribed to this term, generally referencing the Kipchaks and Altin Orda (Golden Horde) Tatars, must have occurred after the spread of Islam. It is not known that the Jochi Ulus utilized that appellation. It appears that this tribe, known as “Togmak,” had been designated as “ôzbek” after “ôzbek Khan” (1312-1340). According to Bartold, the terms “ôzbek” and “ôzbek Ulus” have been utilized in Central Asia to distinguish this tribe and its entire military population from the “Chaghatay”; until the dissolution of the Altin Orda during the fifteenth century, and the dissemination of its uruk as ôzbek, Kazak, and Nogay Ulus. Their identifying battle cry was the word alach.

    It is necessary to define some of the ethnic terms in use in the Jochi Ulus: The ôzbeks of today, living in Transoxiana and Khorezm, comprise the dominant group known under the general rubric “tatar” in the Jochi Ulus. However, it is possible that the term “tatar” was used in a wider context, applying not only to the dominant group but perhaps also to the dominated. The term Kipchak also has dual connotations, applying narrowly and specifically to the Kipchak lineage as well as generally and broadly to the entire populace of the Kipchak steppe, including the ôzbeks. According to our findings, the term “tatar” earlier applied within the Jochi Ulus only to the Turk and Mongol elements issuing from the east, to the dominant component, and “kipchak” to the subject nomadic tribes of the steppe. The term “Togmak” became the general term of reference to all. After the ôzbek Khan, the word “ôzbek” applied to all “Tatar” and “Kipchak” in their totality, replacing “Togmak.” However, the Kipchak and the “Tatar,” arriving from the east during the age of the Mongols, mixed with the elements of the older civilization of the land, as opposed to the nomadic tribes, and started forming, let us say, the “Yataq Tatar” or “Yataq Kipchak.”* Then, “Tatar” began to assume a wider meaning than “ôzbek,” and the term “ôzbek” became the appellation of the nomadic aristocraciese of the ôzbek, Nogay, Kazak, and Baskurt [confederations] that separated from the Tatar and the Kipchak societies. Nevertheless, although the word “Tatar” had lost its previous meaning, in the vernacular of the people it continued to be utilized as “Elin Tatari,” meaning the “Aristocracy of the Land.” Moreover, since the trade was in the hands of the Tatar “Ortaq”f firms during the Mongol period (especially Mongol and Uyghur), “Tatar” also meant “merchant.” During the fourteenth and fifteenth centuries, when the dominant military-nomadic Tatar and Kipchak amalgamation of the Jochi Ulus emerged as the ôzbeks, those not belonging to the ruling tribes formed other strata as follows:

    • 1. “As,” of the old civilization of the Kipchak steppe, in the vicinity of Astrakhan and Saray; “Bulgar-Kazan” Turks of the Middle Idil; Burtas and Mokshi (in Islamic and Mongolian sources, “Mîks”); in the Crimea region, “Tat” and the remnants of the old Khazars; Istek and Ibir-Sibir tribes in western Siberia;
    • 2. Kipchak and Bashkurt, who were settled. Those among them in the region of the Urals are also known as “Tepter” (defter), having been so recorded in registers;
    • 3. Some portions of today’s Kazak and Baskurt, who stayed away from political life, living from earlier times as neighbors of the Siberian tribes of “Istek.” Even today, it is possible to distinguish the dominant and subject Turks within the Jochi Ulus: the dominant uruks remember the dastans of historical personages and the traditions of the steppe aristocracy, while the subject uruks remember only the dastans of the shamanistic mythology and traditions of “charva” and are unaware of the political and historical dastans.

    The Language, Customs and Traditions of the Old Kipchak-ôzbek

    The fourteenth- and fifteenth-century Arab authors (Ibn Battuta, Ibn Fadl allah al-Umari, and Ibn Arabshah) have described well the life, mores, and character of the ôzbeks and the Kipchaks of the Kipchak steppe. According to Ibn Arabshah, the ôzbek Turks of the Kipchak steppe are regarded as possessing the most lucid language, their men and women are the most handsome, generally displaying aristocratic bearing, not deigning to trickery or lies, being the gentlefolk of all the Turks.h The language of these ôzbeks, living from Yedisu to Crimea, can be observed in the poetry fragments and other monuments coming down to us, is generally the same; and its Kipchak characteristics have been partially preserved in the speech of today’s ôzbek, Kazak, and Mangit-Nogay. Their way of life and customs, parallel to “TÅrk-chigil” and “TÅrkmen-Oguz” group,i is the same. Their written histories, folk literature, and especially heroic epics of the Kipchak steppe such as Chinggis, Jochi and his Sons, Edige, Toktamis, Nureddin, chora Batir,j and Koblandi, their verse stories, Cirenche chechen recitations, and others, are the same everywhere. The melodies of the Baskurt and nomadic ôzbeks are today recited among the Crimean and Constanza Nogays. The Nogay dastans are recited word for word among the Karakalpak and the Kazak of Khorezm. The old and the new Kipchak Turks did not engage in “black service” occupations and considered themselves as the master; they have not made the transition to farming except under extreme necessity, regarding it an occupation contrary to the spirit of the steppe aristocracy; and even under severe economic crisis they did not allow their daughters to marry sedentary grooms. In this regard, the Nogays had shown the greatest exaggeration, and were cut down in their tens of thousands and even hundreds of thousands during the Kalmak [Mongol] and Russian occupations. Among them, the historical personae and epic heroes such as Chinggis, Toktamis, Edige, Er Tagin, Urak Mamay, and Adil Sultan personify the spirit and the ideals of the steppe aristocracy. In the collective and unified dastan literature of the ôzbek of the old Jochi Ulus, comprising the current ôzbek, Kazak, Mangit-Nogay, and Baskurt, the following elements of ethics, moral qualities, and characteristics are discernible: exaltation of endeavor; readiness to die in defense of honor; the principle of espousing society and state above all; enduring difficulties with ease; belief that efforts expended in overcoming obstacles facilitate progress; willingness to undertake long and arduous journeys; women’s desire only for men in possession of these qualities; and the elevated position of noble women and mothers in the society. These are all proclaimed in the literature of the old Tatar and Kipchak aristocratic strata, meaning ôzbek literature.

    Generally, the good and the bad customs and habits of the old Turks are evident even more overtly among the ôzbek-Kipchak: imperturbability (levelheadedness); dislike of confusion; moderation; courage; an affinity for being in charge; harshness in battle but extreme calmness in peace; not killing but selling of prisoners; purity of heart and honesty; their extreme sincerity taken advantage of by the enemy; amplifying small conflicts between individuals and uruks, causing them to drag out over years and even generations; becoming materialistic under severe economic conditions, which culminates in the selling of family members or stealing and selling of others. All these are the attributes of the ôzbek and the Kipchak, recorded by the Arab travelers beginning with Ibn Battuta, since the time of the ôzbek Han.

    Division of the “ôzbek” Society into ôzbek, Kazak, and Mangit-Nogay

    The division of the ôzbeks into “ôzbek,” “Kazak,” and “Mangit-Nogay” took place not in the Idil basin but while they were living in the Syr Darya basin. Sons of Jochi “Batu” and “Berke” Han had influence over the chagatay Ulus; most of Transoxiana was subject to the Altin Orda. Khorezm and the lower Syr Darya, beginning from the Otrar region, belonged to the Jochi Ulus according to the division of the Mongols. In the military organization of the Jochi Ulus, this area constituted the “Sol Kol” tribes; in the administrative division, it formed the “Gîk Orda.” During 1358-61, when the affairs of the Altin Orda (also known as Ak Orda) became muddled, the “Kiyat” beys, commanding all the troops of the “Sag Kol” [Right Flank] tribes, brought them to Crimea, and the “Sol Kol” [Left Flank] tribes to Syr Darya. At the time, since the lineage of Batu had come to an end, according to the yasa [Mongol customary law]k and the law of inheritance, the ultimate rule was passed on to the descendants of Shiban Han,* Jochi’s fifth son. Many ôzbek uruks in today’s Turgay province, in the vicinity of “Ak Gîl” [White Lake], raised to the throne as Han Hizir, who was a descendant of the Shiban. Nayman, Karluk, Uyghur, Kongrat, and Bîyrek uruks were in favor. However, the rule of this descendant of Shiban was confined to a portion of the “Sol Kol” confederations and the “Tura” stronghold of the Tobol basin in western Siberia. The uruks of the Syr Darya of the Sol Kol raised “Kara Nogay Han,” a son of SÅ Bas, descendant of “Tokay TemÅr,” who had not until that day been involved in the affairs of government. It appears that the “Sol” uruks of this region comprised Shirin, Barin Kipchak, Argun, Alchin, Katay, Mangit, and KÅrlevÅt, collectively known as “Yedi San.”l The bases of these Sol Han were in the cities of Yenikend, Cend, Barchinlig Kent, Sabran, Otrar, and the core, Siginak. Evidently, some of those uruks were even then involved in the affairs of the Transoxiana. Among the soldiery of TemÅr,m the Kipchak and the Nayman played important roles. During the era of TemÅr’s sons, ôzbeks became rather powerful (1427), under the leadership of “Barak Han,” a descendant of Tokay TemÅr. When Barak was killed in 1429, descendants of Shiban Han occupied Syr Darya basin. Accordingly, the real center of the Jochi Ulus (Ak Orda) moved next to Transoxiana. At the same time, Mangit, who were backing the descendants of Tokay TemÅr, acquired great influence under the rule of “Edige Beg,” which means “TemÅr Bek of the Altin Orda.” Other uruk joined them, and all together became known as “Mangit,” because of the appellation of the dominant uruk, and on the other hand as “Nogay” (probably because they raised Kara Nogay Han). Hence I have used the appellation Mangit-Nogay throughout this work. At the beginning of the sixteenth century, “Shiban-ôzbek” Han and the uruks subject to them arrive and settle in Transoxiana and Khorezm. At that time, the western regions of today’s Kazakistan, as well as Baskurt and Tura lands, became subjected to Mangit- Nogay in their entirety. In this manner, a strong Mangit-Nogay society is constituted as opposed to the ôzbeks. The aforementioned rulers, Kirey and Canibek, sons of Barak Han, were subject to the famous Ebulkhayir of Shiban descent. In 1466 they left this Han and became “kazak,” sought asylum from the descendants of chagatay to their east (the Hans ruling in the environs of Kashgar and Yedisu), acquired the obedience of some uruks to themselves, and with that aid once again obtained the allegiance of uruks that owed fealty to them but were living in the domains of the descendants of Shiban. Accordingly, next to the “Shiban ôzbek,” a “Kazak ôzbek” society was established.

    Thus, the ôzbek society comprised three powerful groups during the second half of the fifteenth century. What earlier belonged to the Gîk Orda Han and the descendants of Tokay TemÅr became the domains of Shiban Han. The possessions of the Shiban are taken over by the Nogay princes. Kazaks, on the other hand, demanded shares in both as well as in the chagatay domains. During the mid-sixteenth century, the “Mangit-Nogay” princes were situated in “Arka” and “Ulu Tav,” which constitutes the center of today’s Kazakistan; began meddling in the affairs of lands west of Idil, even the shores of Azak; and slowly shifted westward. The lands in contention, the lower Syr Darya basin and Arka regions, became depopulated. As a result, these regions came under the rule of Kazak Hans, who previouly had lived in Talas and chu. During the second half of the seventeenth century, first the “Nogay” and later, during the first half of the eighteenth century, “Kalmak” matters became upset, and Kazak Hans became the sole ruler of all steppes east of the Yayik [Ural] river. Nogay withdrew toward Crimea and the northern Caucasus. Kazak Hans, after separation from the Shiban ôzbeks, began referring to their neighboring Kazaks as “Kazak ôzbekleri.” In Haydar Mirza Douglat’s history, they are also so termed.n Kazaklar

    The Word “Kazak” and the Concept of Being a “Kazak”

    The name “Kazak” was at first reserved for the rulers; later, it also applied to tribes owing fealty to them and to the states they wished to establish. Prior to that time the name “Kazak” did not even apply to a tribal confederation, let alone to the state. Generally, the term “Kazak” was employed to designate those who were left without a family (boydak) due to a rebellion of political nature; sometimes those who withdrew from society, to the mountains and wildernesses, to await more favorable times before taking over governmental matters, without the benefit and protection of the tribe; to adolescent boys who had been separated to help them become accustomed to life; and to those who left their lands to become ordinary brigands. Under the influence of the Turk, the tradition of sending the sons out with a weapon also became accepted among the Russians and recorded in Islamic sources, and is referenced as “Kazak” in Turkish even today as well as in the past. A political person becoming Kazak leaves that designation after settling down in a land following conquest, or joining another political personage to legitimize himself. He remembers his “Kazak” past as days of his youth when he learned to endeavor and endure difficulties (like TemÅr, and among his sons Ebu Sait Mirza, HÅseyin Baykara, BabÅr Mirza, and, from among the ôzbeks, Shiban Han and his followers). Of course, a man can be a Kazak only for a few years in his lifetime. In that context, the concept of “Kazak” is in opposition to statehood. Kasim Han and his son Hak Nazar, descendants of Canibek and Giray, who had become kazak toward the end of the fifteenth century, tended to view their own states in that way, as temporary.

    At the end of the sixteenth century (1599), the Kazak rulers left the “chu” region under pressure from the northeastern Kalmaks, and took refuge in the strongholds of Tashkent and environs. Until 1723 and another Kalmak rout, they settled in those regions and attempted to have the steppe tribes convert to sedentary agriculture. In pursuit of that policy, “Tug Baglayip,” which means announcing the official flag of the state, established some sort of administrative apparatus and attempted to establish a state “devlet tÅzÅmek” by grouping the troops into “YÅz” [hundred] and “Bin” [thousand]. The Orda (headquarters) of the Han was divided into three, namely “UluyÅz,” “OrtayÅz,” and “KichiyÅz.” Among the ôzbek, the terms “Han” and “Kalgay” were used to designate the ruler, the first heir, and the second heir; among the Nogay, “Bek,” “Nuradin,” “Keykubad” signified the same ranks. It is though that the act of dividing the Han Orda into three (names alternately used were “Ulugorda,” “Ortaorda,” and “Kichikorda”) was inherited from a time when an experiment in pursuit of establishing a governmental structure was conducted.

    However, the pressure of the Kalmaks, and later, the Russians (from Siberia), did not allow them to establish a permanent government and live under that structure, encompassing the elements of all the tribes. The tribes living in the territories northeast of the steppes, having termed themselves “Kazak,” adopted the ôzbek and Nogay aristocracy’s equivalent of an “animal husbandry, tent-dwelling” way of life. The weakness of the Kazak statehood was of course affected by that.

    The Growth of Kazaks

    The portion of the steppe inhabited by the ôzbeks became the domains of the Nogay, who became subject to the Kazak Hans. During the sixteenth century (at the time of the Saydak and Yusuf Mirza), the Mangit-Nogay on the eastern side of the Idil alone numbered about two million. The formation of the TemÅr state in the east and conquest of Istanbul and the annexation of Crimea in the west forced the tribes of the Idil to choose between “Bukhara” (Transoxiana) and “Rum” [Asia Minor]; I shall return to [this matter] in the history section below. This did not allow the retention of the tribes in the lower Idil and Yayik in order to structure a powerful state. When in 1558 the Russians intruded into these domains, depriving the tribes of their herds and forcing them to live under individuals such as Alchi Ismail, who worked with the Russians, the tribes were dispersed.

    Continued attacks of the Kalmak, and finally their settling between Idil and Yayik during 1643, forced an important portion of the Nogay, with the political and aristocratic strata at their head, to move to Crimea, and from there to the Caucasus and further west. But the overwhelming majority of the two million Nogay living to the east of Idil remained there. A portion of them migrated to Khorezm and the Syr Darya basin. In that regard, new tribes arrived in Transoxiana from the Kipchak Steppe at the time of the AbdÅlaziz (1645-1680) and SÅphan Kulu (1680-1702), the descendants of Astrakhan Hans now ruling in Bukhara, strengthening the Kazak Hans. Likewise, the “Kazak” tribes living in Turgay and Ural consist of those tribes earlier included under Nogay. During the second half of the sixteenth and the seventeenth century the evacuation by the Turk tribes of the Idil basin was so serious, especially after the Kalmak migrations to the west of Idil and to Jungaria, that the Idil-Yayik region was virtually empty until the nineteenth century. The “Kazak” tribes arriving here in 1801 under the rule of BÅkey Han of the KichiyÅz consisted entirely of “Nogay” tribes who had lived there earlier.

    During the third quarter of the eighteenth century, the Kazak Hans were in control of the region from “Idil” and “Yayik” to Jungaria, receiving patents from the Russian (St. Petersburg) and Chinese (Beijing) governments, regarding the patents as those governments’ special praises of the Kazak Hans. The tribes, living over such a wide territory and apart from each other on the steppes, did not distance themselves from each other in language and customs. On the contrary, they have preserved the unity of their dialect, customs, and traditions, despite their illiteracy, because of their intermixing at the time of the Kalmaks, and later during the competition of the Hans, migrating from one region to the next, from east to west, and then again from west to east. The emergence of their common heroic personae- -through their struggles with the Kalmak on the steppes, through large gatherings (for example, the wedding celebrations of the Hans and the Beys, and “as” feasts, or “Yog” ceremonies), through the participation of representatives of all “Kazak” tribes in the poetic contests held at such occasions, and through the recited poems which propagated the styles and common traits throughout the tribes–preserved the traditions and customs. Today, from Jungaria to the Idil basin, the dialect of the Kazaks is altogether the same. However, their long life away from the influence of a central Han; their nonparticipation in large political events, resulting in isolation from international political life; and their preoccupation with tribal politics in addition to living with the spirit of “Kazaklik,” have not failed to influence these Turks. Generally, in political and intellectual life the old “Kazaklik” is still regarded as a virtue. They are also wary of other, neighboring Turks. This, of course, is the negative aspect of Kazaklik. On the other hand, since the Kazaks are not under the strong influence of an old culture, they are better and speedily able to grasp the contemporary scientific methods and ideas faster than the neighboring cultivated Turk tribes. Kazak tribes and their divisions: “UluyÅz” included eleven uruks: Duvlat (its oymak are: Buptay, Cimir, Siyqim, Canis), Adban, Suvan, chaprasti, Esti, Ochakti, Sari Uysun, Calayir, Qangli, Chanchkili, and Sirgeli. According to old reckoning, “UluyÅz” population totals 460,000. They live in the Yedisu and Syr Darya provinces.

    “OrtayÅz” has five uruks: Girey, Nayman, Argin, Qipchaq, and Qongrat. Girey has two oymaks: “Uvak Girey” (aris: Cantiqay, Cadik, chiruchi, Iteli, Qaraqas, MÅlgÅ, chobar-Aygir, Merket, It-Imgen, Cas-Taban, Sarbas, chi-Moyun) and “Qara-Girey” (aris: Morun [soy Bayis Morun, Siban, Qurdcay, Tuma and Baysiyiq Semiz Nayman, Bulatchi, Toqpaq] and Bay-Ciket [soy Cumuq and Tugas]). Girey live in the Kara Irtis, Irtis, Obagan, Kisma Isim, and Oy river basins. “Nayman” tribe has twelve oymaks: Aqbora, Bulatchi, Ters Tamgali, Tîrtovul, Kîkcarli, Ergenekti, Semiz Baganali, Sadir, Matay, Sari Cumart, Qazay, Baltali. Nayman were living in the direction of Ulutav, Balkas, and Tarbagatay. According to old reckoning, they number 500,000. Of their lineage, Baganali has three aris: Toqbulat (soy Ciriq, Ibiske, Qizil Taz, Qara Bala, Sari Sargaldaq); Sustan (soy: Boydali, Bes Bala); Aq Taz (soy Teney, Baliqchi, Qarmaqchi, Seyid [tire: Bay Emet, churtay ara Ataliq, Mamay, Babas, Bulatchi Nayman, Cumuq, Calman, Badana]). “Argin” tribe is divided into three large oymak: Mumin (aris: Bigendik, chigendik [soy: Atigay, Bagis, Qancagali, Tobuqti, Qaravul, Sari, chaqchaq Tuman, Amancul, KÅchey, Baqay, CÅzey, Aq Nazar, Tenet, Qarabas, Qalqaman, Bay Emet, Qochkar, Cetim], Madyar, Tîlek); Quvandiq (aris: Altay, Qarpiq, Temes, Agis, Qalqaman, Aydabul); SîyÅndÅk (aris: Qurucas, Quzgan, Qusqal, Tîki); in addition, there is an independent “Qara Qisek” aris (containing the soy Tîrtovul, Taraqti).

    According to old reckoning, Argin number 89,000. They are living in the Irtish, Isim, Tobol basin. “Qongrat” tribe is subdivided into two large oymak: Kîktin Ogli and KÅtenci (aris: Cemtimler, Mangitay, Qara Kîse, Quyusqansiz, Teney, Toqbulat, Baylar-Cancar, Busman). Qongrats are living in the Syr Darya basin. “Qipchaq” has four large oymak: Kîk MÅrÅn, KÅldenen, Buchay, Qara Baliq.

    Qipchaq possess numerous aris, soy, and tire. They principally live in the “Oy,” “Tobol,” and “Turgay” basins. “Kichi YÅz” is composed of three tribes: Alimoglu (in the Kazak pronunciation, “Elimolu”), Bayoglu (Kazak pronunciation, “Bayoli”), Yedi Urug (Kazak pronunciation “Ceti-ru”). The aris of “Alimoglu” are Qarasaqal (soy: chunqara [tire: Qangildi, KÅtkÅlech, Sekerbay, Batan, Car Boldi], Saribas [tire: Baqti-Berdi, Bavbek, Nazim], Busurman [tire: Nogay, GasikÅr, Cekey], Tîrtqara [tire: Turum ara: chavdar, Aviqman, Qachan, Toguz Seksen, Toqman ara: Saqal, Can-Keldi, Sekerbay, KÅtkÅlech, Khan Geldi, Qasim ara: Ayit, Seksek, Madi, Baqcan, Appaq ara: Qara-Kese, Ak-Bes, Batan]), Qara-Kisek, Kite, Tîrt-Qara, chÅmekey, chekli, Qara-Kisek, Qazan-Taban, Istek, Bayis, Esen Geldi, Cakev. Aris of “Bayoglu” are Aday (soy: Baliqchi, Aqman, TÅbÅs [tire: Zarubay, chunqay, Bavbek, Tabunay, chikem, Bebkey], Mugal [tire: chavlay, chekÅy], chibeney [tire: Cumart, chelim], Qonaq [tire: Urus, Toq-Sara], Qosay, TÅkÅchey); Cappas (soy: Kineki, Kirman, Sumruq, Andarchay, Qoldiqay, Qara-Kîz, Qalqaman), Alacha, Baybaqti (soy: Qanq [tire: KÅli Sunduq, Bavbek, Aliz], El-Teke, Bataq (tire: chabachi, Qolchiq, Sagay, Cavgati, Tuqabay, Buganay, Kîchmen, Itemke), Masqar (soy: Qutluch-Atam, Babanazar, Masaq), Beris, (soy: Sibaq, Nogay, Qayli-Qach, Can-Mirza [tire: Toqman, Bes-Qasqay] Isiq), Tazlar, Isen-Temir, chirkes (soy: KÅsÅn [tire: Samay, Umurzaq, ötegen, Ulcabay], Cavqachiq, Qis-Kistek, KÅyÅs, Ilmen), Tana, Qizil-Kurt (soy: El-chula, Subi), Seyikhlar, Altun, (soy: Calabaq, Aydurgay, Sagay). The aris of “Yedi Uruk” are: Tabin, Tama, Kirderi (soy: Yabagu), Cagalbayli, Kireyit, Tilev, Ramazan.

    Of these tribes, “Elimolu” is living in the Ural province, along the lower reaches of the Syr Darya, southeast of Aral Lake, on the eastern side of Khorezm and in eastern Bukhara; “Bayolu” tribe is in Bîkey Orda, in Ural province, Mangislak, and all of öst Yurt. “Yedi Uruklar,” on the other hand, are living in Ural and Turgay provinces. According to old reckoning, the population of “Kichi YÅz” is shown to be 800,000.

    ôzbekler

    The ôzbek Tribes Arriving in Transoxiana

    The ôzbek of the present day arrived with all the organizations and institutions existing among the Shiban ôzbeks and Transoxiana and Khorezm Jochi Ulus. In fact, the hierarchy (“orun”) occupied in government by the tribes was the same. ôzbeks, while succeeding the descendants of the TemÅr, replaced the existing establishments with their own.

    Also arriving were the elements close to the palace circles of the “Ich Eli” of the Altin Orda, meaning quite civilized components. Moreover, according to the terminology of chronicler ôtemis Haci,* the descendants of Shiban arriving in Transoxiana comprised the ruling elements of the old “ôzbek Eli” (meaning Golden Horde), “famed Tura named Mangit Villages,” meaning western Siberian “Tura” province where the settled Mangit ulus lived.p Turgay Province, with its center in today’s “Ak-Gîl,” “chalkar-Gîl,” belonged to the descendants of Shiban. Previously, Abulhayir Han, who took away the “Tura and Baskurt” regions from the other branch of the Shiban descendants from west Siberian Han Mahmudek, was governing these territories. Abulhayir later obtained the lower reaches of Syr Darya and, in 1431, Khorezm. Abulhayir pursued the policy of basing the governance of the state upon the southern and northern agricultural and settled regions of the Jochi Ulus. HÅseyin Khorezmi, the great scholar of the time, wrote a Turkish poem praising this ruler, entitled “Kaside-i Burde,” appended to one of his works. Another scholar, named Mesut Kohistani, wrote a Persian language history book depicting the life of this ruler. During the sixteenth century a large portion of the ôzbeks made the transition to village and agricultural life in the Zarafshan basin and in Khorezm. They perhaps belong to the elements arriving from the Syr Darya and “Tura” regions where they were already making the transformation. Shiban Han was a ruler accustomed to traversing the area between Syr Darya and Astrakhan. Shibanli Mehdi and Hamza Sultan, who had arrived in Transoxiana before Shiban, were the sons of Bahtiyar Sultan, the ruler of the settled regions, strongholds, and castles of the “Tura” province. It is thought that the ôzbek arriving with them did so at the time of later TemÅrids.

    Turning to the tribal organization: “ôzbek” are referred to everywhere as “doksan iki boy ôzbek” [Ninety-two Tribe ôzbek]. Here “boy” means tribe. For the Baskurt, the term “Twelve Tribe Baskurt” is used. Among the ôzbek, there is a “genealogy” naming their ninety two-tribes.

    There are slight discrepancies between the new and the sixteenth-seventeenth-century manuscript copies of the genealogy (for example, the Akhund KurbanaliKhanikov, and Sheykh SÅleyman published versions). Undoubtedly, this genealogy lists those tribes at the time of the Altin Orda, meaning prior to the separation of the Mangit-Nogay and the Kazak. They are as follows: Min, YÅz, Qirq, öngechit, Calayir, Saray, On, Qonrat, Alchin, Nayman, Argin, Qipchaq, chichak, Qalmaq, Uyrat, Qarliq, Turgavut, Burlas, Buslaq, chemerchin, Qatagan, Kilechi, Kineges, Bîyrek, Qiyat, Bozay, Qatay (Khitay), Qanli, ôzce Buluci (?), Topchi (?), Upulachi, Culun, Cit, Cuyut, Salcavut, Bayavut, Otarchi, Arlat, Kireyit, Unqut, Mangit, Qangit, Oymavut, Qachat, Merkit, Borqut, Quralas, Qarlap, Ilaci, GÅlegen (?), Qisliq, Oglan, KÅdey, TÅrkmen, DÅrmen, Tabin, Tama, Mechet, Kirderi, Ramadan, Mumun, Aday, Tuqsaba, Qirgiz, Uyruci, Coyrat, Bozaci, Oysun, Corga, Batas, Qoysun, Suldiz, Tumay, Tatar, Tilev, Qayan, Sirin, KÅrlevÅt, chilkes, Uygur, Yabu(=Yabaqu), Agir(Agiran), Buzan, Buzaq, MÅyten, Macar, Qocaliq, choran, chÅrchÅt, Barin(=Behrin), Mogul, NîkÅs [Nukus].

    Thirty-three of these tribal names belong to the Mongol, others to the renowned TÅrk tribes of the Jochi Ulus, the remainder to those unknown to us today. The tribes such as Barlas and Kavchin, who were living in Transoxiana prior to the arrival of the ôzbeks, but joined them, are not named here. Of the stated ninety-two tribes, approximately forty-five are part of the ôzbek today. The aforementioned Mongol tribes are of course those constituting the Mongol units sent to the Jochi Ulus. The majority of those tribes carrying Mongolian names are now found in the Transoxiana and Khorezm. It appears that the genealogy, which has been handed down traditionally, indicates the belief of its owners, the ôzbeks of Transoxiana and Khorezm, that they are descendants of these tribes, and therefore represent the entire forces constituting the foundations of the Altin Orda, and its transmission of the related organization to Transoxiana. Today, the subdivison of the tribes are as follows:

    • (1) Qongrat tribe: They have five oymak.
      • The first is Qancagali, consisting of following aris: Orus, Qara-Qursak, chîlik, Quyan, Quldavli, Miltek, KÅr-Tugi, Gele, Top-Qara, Qara-Boz, Nogay, Bilgelik, Dîstelik.
      • The second oymak, of nine aris: Aq-Tana, Qara, churan, TÅrkmen, Qavuk, Bes-Bala, Qarakalpaq, Qacay, Khoca- Bece.
      • Third oymak, Qostamgali, again nine aris: KÅl-Abi, Barmaq, KÅce-Khur, Kîl-chuburgan, Qarakalpaq, Qostamgali, Seferbiz, Dilberi, Cachaqli.
      • Fourth, Qostamgali oymak, seven aris: Tartugli, Agamayli, Isigali, Qazancili, öyÅkli, BÅkechli, Qaygali.
      • Fifth, Qir oymak, five aris: GÅzili, KÅsevli, Ters, Baliqli, Quba. All of these branches of the Kongrat uruk are found in the Amu Derya delta, in the provinces of Khuzar (Ghuzar) of Bukhara, Sirabad, Qurgan-Tepe. They have, to a large extent, retained the nomadic ways in Bukhara. Those in Khorezm are settled;
    • (2) Nayman tribe. Three oymak: Qostamgali, Uvaqtamgali, Sadir. They live in Khorezm and Samarkand;
    • (3) Kineges, made up of five oymak: Qayrasali, Taraqli, Achamayli, chikhut, Abaqli. They live in Shehrisebz and Khiva;
    • (4) Mangit, made up of three oymak: Toq-Mangit, Aq-Mangit, Qara- Mangit. They live in Khiva and Qarsi;
    • (5) Tuyaqli, living in Samarkand and Kette-Qurgan;
    • (6) MÅyten, living in Samarkand and Kette-Qurgan;
    • (7) Saray, living on the borders of Shehrisebz-Yekke-Bag;
    • (8) Barin, living in Ferghana province and Kette-Kurgan tÅmen;
    • (9) Khitay and (10) Qipchak: They constitute the most important segments of Samarkand and Kette-Kurgan. They are very numerous in Khiva and Ferghana;
    • (11) Min, living in Samarkand, Penchkent, Jiakh, and in Ferghana;
    • (12) öch Uruk: Misit, Tama, Yabu. They live in the vicinity of Ziyaeddin of Bukhara;
    • (13) Burqut, living along the borders of chilek and Kermine;
    • (14) Arlat, living in Qara-Kîl;
    • (15) Qangli, living at the border of Jiakh tÅmen;
    • (16) Qirk, YÅz, Min: living in Jiakh tÅmen;
    • (17) Batas, living in the vicinity of Qarsi, Ghuzar;
    • (18) Qaraqalpak, made up of five oymak: Qara-Qoylu, Qara-Singir, Oymavut, Istek, Achamayli, and living in the Amu Darya delta and north of Samarkand, at “Ak-Tepe.”

    Those ôzbek who have best preserved the old dialects and traditions are especially those living in the “Jiakh” tÅmen (Qirq, Qangli, Saliq, TÅrk, TÅrkmen, Nayman, Mangit, Qitay-YÅz, Solaqli, Tuyaqli, Alacha, Burqut, Sirkeli, Baymaqli, Calayir, Qirgiz, YÅz, Quyan-Tuyaqli, Parcha-YÅz, Qarapcha, Quschi, Oraqli, Toqcari, Qostamgali, Saray, Qancagali). However, these tribes are numerically small. In eastern Bukhara, those tribes maintaining nomadic life, in the vicinity of Dushanbe, are “Laqay,” “Marqa Kichi YÅz,” and, around Feyzabad, “Qarliq.”

    Concerning the ôzbek tribes in Afghanistan Turkistan, we are only in possession of a table prepared by the Indian Mir Ietullah at the beginning of the nineteenth century.* Accordingly, the ôzbek tribes there are as follows: At “SerpÅl” near “Sibirgan,” “Achamayli” oymak of the “Min” tribe; next to them, at “Sayyad,” “Achamayli” and “Qazayagi” of the “Min”; at Sencayrek, the “Qipchak” uruk; at Kunduz, all “Qatagan”; in the vicinity of “Balkh,” “Saray” and “Mîyten” uruks. At “Eskemis” of Badakshan, “BÅrge” and “Timis” oymak of Qatagan. In “Narin,” chagatay” uruk. Mir Izetullah also provides information on the oymak of Mîyten and Qatagan uruk: Mîyten is made up of seven oymak: Tilikhane, Germsili, Qazayaqli, chagar, Sum, Aqsayiq, chÅchen. Qatagan uruk has three oymak: Bes-Qaban, Salcavut, Tîrt-Ata. “Bes-Qaban” has five aris: Laqqa (=Laqay), Yangi-Qatagan, Kesmever, Qayan, Manas. Kesmever has four tire: Aq-Taglik, Endicani, Qalasi, Bomin. “Manas” has three tire: Temis, Sar-Bagis, BÅrge. “Tîrt-Ata” has four aris: Sariq-Qatagan, churaq, Bassiz, Mardad. “churaq” has two tire: Qiz Atizi, Sîlen. Mardad has three tire: öchata, Bozan, Cutuduq.

    Among the ôzbek tribes, there are those adopting the nickname of “Bekzad.” In the past, those had played an active role in the governance of the land and the army, and performed the enthroning ceremony of the hans. Among them, in Khiva especially Qiyat-Qongrat, Uygur-Nayman, Qangli-Qipchak, NÅkÅs- Mangit tribes; in Bukhara, at the time of descendants of Shiban, “Quschu,” “Nayman,” “Qarluq,” and “Bîyrek” tribes; at the time of the Mangit (according to Radloff) Min, Arlat, Barin, Batas uruks were well known. The “Qatagan” are also regarded “Bekzad.” Among the uruks: Tuyaqli, Mîyten, Khitay (Qatay), Mangit; and the majority of Qongrats in Bukhara are among the last arriving from Desht-i Kipchak. These were earlier members of the “Mangit-Nogay” confederation, as well as the “Kazak,” arriving later in Transoxiana.

    Editor’s Notes

    • a. Abulghazi Bahadir Khan (1603-1663), Secere-i Terakime (The Lineage of the Turks), completed in 1659. The French translation by Desmaisons is no longer satisfactory, for it lacks critical apparatus; an English translation is long overdue.
    • b. Cevdet Pasha (1822-1895) was an Ottoman historian, administrator, and educational and judicial reformer. See Stanford J. and E.K. Shaw, History of the Ottoman Empire and Modern Turkey (Cambridge: Cambridge University Press, 1977), vol. II.
    • c. In a footnote, below, Togan provides the nomenclature applied to subdivisions from the tribal confederation down to the smallest unit. An uruk is comprised of oymaks, which are made up of aris, a composition of soy.
    • d. Uran: the word shouted in the heat of the battle, to allow combatants to identify and gauge the whereabouts of their fellows without taking their eyes off the common adversary. It is an integral part of identity in Central Asia, forming a triad, along with tamga and dastan. The term tamga, originally referring to the “seal” of a given group, was later borrowed by Russians to designate customs levies (Russian: tamozhnia). The tamga was embroidered on tents, incorporated into rugs, filigreed into jewelry, and used as a cattle brand. A list of early tamgas is found in Kashgarli Mahmut’s Diwan Lugat at TÅrk (twelfth century; hereafter DLT). A dastan is an “oral history” of the origins, customs, practices, and exploits of ancestors. See the discussion of the Dede Korkut dastan in this collection.
    • e. According to a popular etymology of the designation ôzbek, it is derived from “ôzÅm Bek,” meaning “My Essence is Princely.”
    • f. Ortaq: “partner.” Among the Mongols, the khan provided capital to his “partners” so that they could take caravans from one end of the Mongol domains to other, to trade with neighbors. Elizabeth Endicott-West and Thomas Allsen have been jointly exploring this topic.
    • g. On the Bulgar Turks see O. Pritsak, “Kultur und Sprache der Hunnen,” Festschrift fÅr Dmytro Cyzev’ky (Berlin, 19540; and R.N. Frye, “City Chronicles of Central Asia: Kitab-e Mullazade,” Avicenna Commemoration Volume (Calcutta, 1956).
    • h. Here Togan provides the Arabic quotation in a footnote.
    • i. The lineages, inter alia, of the chigil and the Oguz Turks are outlined in DLT.
    • j. See H.B. Paksoy, “Chora Batir: A Tatar Admonition to Future Generations,” Studies in Comparative Communism, vol. 19, nos. 3 & 4 (Autumn/Winter 1986). k. The original compilation of Mongol customary law was designated Altan Tobchi. See The Secret History of the Mongols, translated, inter alia, by F. Cleaves. For a later survival of the yasa, see V.A. Riasanovsky, Customary Law of the Nomadic Tribes of Siberia. Indiana University Uralic Altaic Series, vol. 48 (Bloomington, 1965).
    • l. Yedi San: Seven Reputations. The term “san” may also signify surname, or even the manner with which those tribes may have presented themselves in a gathering or in battle.
    • m. Togan uses this spelling. The name of TemÅr (Timor) (d. 1405) was corrupted in Western languages as Tamerlane, Tamburlane, and so forth.
    • n. See N. Elias and E. Denison Ross, eds., The Tarikh-i Rashidi of Mirza Muhammad Haidar Dughlat (London 1898), pp. 119, 122, 272-74.
    • o. For the significance of the “as” and “Yog” ceremonies, see A.T. Hatto, The Memorial Feast for Kîkîtîy Han (Oxford, 1977).
    • p. Another relevant history on the region, compiled from several manuscript sources and edited by Y. Bregel, was published as Firdaws al-ikbal: History of Khorezm (Leiden, 1988).

     

  • The Legend of the Destruction of Mankind

    The Legend of the Destruction of Mankind


    THE text containing the Legend of the Destruction of Mankind is written in hieroglyphs, and is found on the four walls of a small chamber which is entered from the “hall of columns” in the tomb of Seti I., which is situated on the west bank of the Nile at Thebes. On the wall facing the door of this chamber is painted in red the figure of the large “Cow of Heaven.” The lower part of her belly is decorated with a series of thirteen stars, and immediately beneath it are the two Boats of Ra, called Semketet and Mantchet, or Sektet and Matet. Each of her four legs is held in position by two gods, and the god Shu, with outstretched uplifted arms, supports her body. The Cow was published by Champollion, 1 without the p. xxiv text. This most important mythological text was first published and translated by Professor E. Naville in 1874. 1 It was republished by Bergmann 2 and Brugsch, 3 who gave a transcription of the text, with a German translation. Other German versions by Lauth, 4 Brugsch, 5 and Wiedemann 6 have appeared, and a part of the text was translated into French by Lef bure. 7

    The latest edition of the text was published by Lef bure, 8 and text of a second copy, very much mutilated, was published by Professor Naville, with a French translation in 1885. 9 The text printed in this volume is that of M. Lef bure.

    The legend takes us back to the time when the gods of Egypt went about in the country, and mingled with men and were thoroughly acquainted with their desires and needs. The king who reigned over Egypt was Ra, the Sun-god, who was not, however, the first of the Dynasty of Gods who ruled the land. His predecessor on the throne was Hephaistos, who, according to Manetho, reigned 9000 years, whilst Ra reigned only 992 years; Panodorus makes his reign to have lasted p. xxv less than 100 years. Be this as it may, it seems that the “self-created and self-begotten” god Ra had been ruling over mankind for a very long time, for his subjects were murmuring against him, and they were complaining that he was old, that his bones were like silver, his body like gold, and his hair like lapis-lazuli. When Ra heard these murmurings he ordered his bodyguard to summon all the gods who had been with him in the primeval World-ocean, and to bid them privately to assemble in the Great House, which can be no other than the famous temple of Heliopolis. This statement is interesting, for it proves that the legend is of Heliopolitan origin, like the cult of Ra itself, and that it does not belong, at least in so far as it applies to Ra, to the Predynastic Period.

    When Ra entered the Great Temple, the gods made obeisance to him, and took up their positions on each side of him, and informed him that they awaited his words. Addressing Nu, the personification of the World-ocean, Ra bade them to take notice of the fact that the men and women whom his Eye had created were murmuring against him. He then asked them to consider the matter and to devise a plan of action for him, for he was unwilling to slay the rebels without hearing what his gods had to say. In reply the gods advised Ra to send forth his Eye to destroy the blasphemers, for there was no eye on earth that could resist it, especially when it took the form of the goddess Hathor. Ra accepted their advice and sent forth his Eye in the form of p. xxvi [paragraph continues] Hathor to destroy them, and, though the rebels had fled to the mountains in fear, the Eye pursued them and overtook them and destroyed them. Hathor rejoiced in her work of destruction, and on her return was praised by Ra, for what she had done. The slaughter of men began at Suten-henen (Herakleopolis), and during the night Hathor waded about in the blood of men. Ra asserted his intention of being master of the rebels, and this is probably referred to in the Book of the Dead, Chapter XVII., in which it is said that Ra rose as king for the first time in Suten-henen. Osiris also was crowned at Suten-henen, and in this city lived the great Bennu bird, or Phoenix, and the “Crusher of Bones” mentioned in the Negative Confession. The legend now goes on to describe an act of Ra, the significance of which it is difficult to explain. The god ordered messengers to be brought to him, and when they arrived, he commanded them to run like the wind to Abu, or the city of Elephantine, and to bring him large quantities of the fruit called tataat. What kind of fruit this was is not clear, but Brugsch thought they were “mandrakes,” the so-called “love-apples,” and this translation of tataat may be used provisionally.

    The mandrakes were given to Sekti, a goddess of Heliopolis, to crush and grind up, and when this was done they were mixed with human blood, and put in a large brewing of beer which the p. xxvii women slaves had made from wheat. In all they made 7,000 vessels of beer. When Ra saw the beer he approved of it, and ordered it to be carried up the river to where the goddess Hathor was still, it seems, engaged in slaughtering men. During the night he caused this beer to be poured out into the meadows of the Four Heavens, and when Hathor came she saw the beer with human blood and mandrakes in it, and drank of it and became drunk, and paid no further attention to men and women. In welcoming the goddess, Ra, called her “Amit,” i.e., “beautiful one,” and from this time onward “beautiful women were found in the city of Amit,” which was situated in the Western Delta, near Lake Mareotis. 1 Ra also ordered that in future at every one of his festivals vessels of “sleep-producing beer” should be made, and that their number should be the same as the number of the handmaidens of Ra. Those who took part in these festivals of Hathor and Ra drank beer in very large quantities, and under the influence of the “beautiful women,” i.e., the priestesses, who were supposed to resemble Hathor in their physical attractions, the festal celebrations degenerated into drunken and licentious orgies. Soon after this Ra complained that he was smitten p. xxviii with pain, and that he was weary of the, children of men. He thought them a worthless remnant, and wished that more of them had been slain. The gods about him begged him to endure, and reminded him that his power was in proportion to his will. Ra was, however, unconsoled, and he complained that his limbs were weak for the first time in his life.

    Thereupon the god Nu told Shu to help Ra, and he ordered Nut to take the great god Ra on her back. Nut changed herself into a cow, and with the help of Shu. Ra got on her back. As soon as men saw that Ra was on the back of the Cow of Heaven, and was about to leave them, they became filled with fear and repentance, and cried out to Ra to remain with them and to slay all those who had blasphemed against him. But the Cow moved on her way, and carried Ra to Het-Ahet, a town of the nome of Mareotis, where in later days the right leg of Osiris was said to be preserved. Meanwhile darkness covered the land. When day broke the men who had repented of their blasphemies appeared with their bows, and slew the enemies of Ra. At this result Ra was pleased, and he forgave those who had repented because of their righteous slaughter of his enemies. From this time onwards human sacrifices were offered up at the festivals of Ra celebrated in this place, and at Heliopolis and in other parts of Egypt. After these things Ra declared to Nut that he p. xxix intended to leave this world, and to ascend into heaven, and that all those who would see his face must follow him thither. Then he went up into heaven and prepared a place to which all might come. Then he said, “Hetep sekhet aa,” i.e., “Let a great field be produced,” and straightway “Sekhet-hetep,” or the “Field of peace,” came into being. He next said, “Let there be reeds (aaru) in it,” and straightway “Sekhet Aaru,” or the “Field of Reeds,” came into being. Sekhet-hetep was the Elysian Fields of the Egyptians, and the Field of Reeds was a well-known section of it. Another command of the god Ra resulted in the creation of the stars, which the legend compares to flowers. Then the goddess Nut trembled in all her body, and Ra, fearing that she might fall, caused to come into being the Four Pillars on which the heavens are supported.

    Turning to Shu, Ra entreated him to protect these supports, and to place himself under Nut, and to hold her up in position with his hands. Thus Shu became the new Sun-god in the place of Ra, and the heavens in which Ra lived were supported and placed beyond the risk of falling, and mankind would live and rejoice in the light of the new sun. At this place in the legend a text is inserted called the “Chapter of the Cow.” It describes how the Cow of Heaven and the two Boats of the Sun shall be painted, and gives the positions of the gods who stand by the legs of the Cow, and a number of short magical names, or formulae, which are inexplicable. The p. xxx general meaning of the picture of the Cow is quite clear. The Cow represents the sky in which the Boats of Ra, sail, and her four legs are the four cardinal points which cannot be changed. The region above her back is the heaven in which Ra reigns over the beings who pass thereto from this earth when they die, and here was situated the home of the gods and the celestial spirits who govern this world. When Ra had made a heaven for himself, and had arranged for a continuance of life on the earth, and the welfare of human beings, he remembered that at one time when reigning on earth he had been bitten by a serpent, and had nearly lost his life through the bite. Fearing that the same calamity might befall his successor, he determined to take steps to destroy the power of all noxious reptiles that dwelt on the earth. With this object in view he told Thoth to summon Keb, the Earth-god, to his presence, and this god having arrived, Ra told him that war must be made against the serpents that dwelt in his dominions.

    He further commanded him to go to the god Nu, and to tell him to set a watch over all the reptiles that were in the earth and in water, and to draw up a writing for every place in which serpents are known to be, containing strict orders that they are to bite, no one. Though these serpents knew that Ra was retiring from the earth, they were never to forget that his rays would fall upon them. In his place their father Keb was to keep watch over them, and he was their father for ever. p. xxxi As a further protection against them Ra promised to impart to magicians and snake-charmers the particular word of power, hekau, with which he guarded himself against the attacks of serpents, and also to transmit it to his son Osiris. Thus those who are ready to listen to the formulae of the snake-charmers shall always be immune from the bites of serpents, and their children also. From this we may gather that the profession of the snake-charmer is very ancient, and that this class of magicians were supposed to owe the foundation of their craft to a decree of Ra himself. Ra next sent for the god Thoth, and when he came into the presence of Ra, he invited him to go with him to a distance, to a place called “Tuat,” i.e., hell, or the Other World, in which region he had determined to make his light to shine. When they arrived there he told Thoth, the Scribe of Truth, to write down on his tablets the names of all who were therein, and to punish those among them who had sinned against him, and he deputed to Thoth the power to deal absolutely as he pleased with all the beings in the Tuat. Ra loathed the wicked, and wished them to be kept at a distance from him.

    Thoth was to be his vicar, to fill his place, and “Place of Ra,” was to be his name. He gave him power to send out a messenger (hab), so the Ibis (habi) came into being. All that Thoth would do would be good (khen), therefore the p. xxxii [paragraph continues] Tekni bird of Thoth came into being. He gave Thoth power to embrace (anh) the heavens, therefore the Moon-god (Aah) came into being. He gave Thoth power to turn back (anan) the Northern peoples, therefore the dog-headed ape of Thoth came into being: Finally Ra told Thoth that he would take his place in the sight of all those who were wont to worship Ra, and that all should praise him as God. Thus the abdication of Ra was complete. In the fragmentary texts which follow we are told how a man may benefit by the recital of this legend. He must proclaim that the soul which animated Ra was the soul of the Aged One, and that of Shu, Khnemu (?), Heh, &c., and then he must proclaim that he is Ra himself, and his word of power Heka. If he recites the Chapter correctly he shall have life in the Other World, and he will be held in greater fear there than here. A rubric adds that he must be dressed in new linen garments, and be well washed with Nile water; he must wear white sandals, and his body must be anointed with holy oil. He must burn incense in a censer, and a figure of Maat (Truth) must be painted on his tongue with green paint. These regulations applied to the laity as well as to the clergy.

    Footnotes
    xxiii:1 Monuments, tom. iii., p. 245. xxiv:1 Trans. Soc. Bibl. Arch., vol. iv., p. 1 ff. xxiv:2 Hieroglyphische Inschriften, Bl. 85 fl. xxiv:3 Die neue Weltordnung nach Vernichtung des s ndigen Menschengeschlechtes, Berlin, 1881. xxiv:4 Aus Aegyptens Vorzeit, p. 71. xxiv:5 Religion der alten Aegypter, p. 436. xxiv:6 Die Religion, p. 32. xxiv:7 . Z., 1883, p. 32. xxiv:8 Tombeau de Seti I., Part IV., plates 15-18. xxiv:9 Trans. Soc. Bibl. Arch., vol. viii., p. 412 ft. xxvii:1 It was also called the “City of Apis,” (Brugsch, Dict. Geog., p. 491), and is the Apis city of classical writers. It is, perhaps, represented by the modern Kom al-Hisn.

    Source: http://www.sacred-texts.com/egy/leg/leg05.htm


     

  • Hearst Medical Papyrus

    Hearst Medical Papyrus


    Remedies for the belly


    pHearst 1
    (No headline)
    /////// make it into a tablet, [put] another on top, dip into honey.
    To be swallowed by the patient.


    pHearst 2
    (Ebers No.18, 22, 25, 32, 33)
    Remedy for evacuating the belly
    /////// SASA fruit 1 ro, mix with HsA, make into 7 pills, dip into honey.
    To be swallowed by the patient.


    pHearst 3
    (= Ebers No.32)
    Remedy [for evacuating the belly]
    A lump of salt, dip in honey.
    To be swallowed by the patient. To be taken with a finger full of honey afterwards [or wash down] with sweet beer.
    For 4 days.


    pHearst 26
    (Ebers 86, 97, 129)
    Remedy for curing the wxd in the belly
    Grains of SASA 4 ro, sam plant 4 ro, fruit of the Sn-tA plant 4 ro, sweet beer 20 ro, zrm liquid 5 ro.
    Take for 4 days.


    pHearst 48
    (= Ebers No.217)
    Remedy for expelling the disease of the pit of the stomach
    Flour of dates 8 ro, fruit of the DAr.t plant 1 ro, amA grains 5 ro, sweet beer 25 ro. Cook, filter.
    Take for 4 days. Divide into doses of 10 ro.


    pHearst 49
    (= Ebers No.218)
    Another remedy
    Milk 5 ro, honey 2 ro, water 10 ro. Cook, filter.
    Take for 4 days.


    pHearst 50
    (Ebers No.284f)
    Remedy to cause the stomach to accept bread
    Figs 4 ro, jns.t fruit 4 ro, xntj earth 1 ro, honey 1 ro, water 5 ro.
    As previously.


    pHearst 58
    (= Ebers No.7)
    Remedy to open the body (purging)
    Milk 25 ro, flour 8 ro, honey 8 ro, sweet beer 5 ro. Filter.
    Take for 4 days.


    Remedies for the anus


    pHearst 4
    Remedy to expel the rhn of the wxd in the anus.
    Fruit of the xt-ws.t tree.
    Bandage with it.


    pHearst 5
    ////////
    //////.
    Bandage with it, for as long as it smells badly. During 4 days.


    pHearst 6
    The same
    Fruit of the DAr.t plant, mix with honey, make into /////


    pHearst 7
    Remedy for the anus when it is ill
    Make hot poultices with (flat) plates, with sand or with HsAr of beer.


    pHearst 88
    Remedy for the kns body part (probably the perineum) when it is ill.
    Fruit of the doum palm 8 ro, gum 1 ro, water 5 ro. Expose to the dew over night.
    Take daily.


    pHearst 93
    (Ebers No.138, 140, 143, 160, 785)
    Remedy for cooling the anus
    Crushed waH grains 8 ro, wDaj.t of dates 8 ro, fresh bread 4 ro, fruit of the doum palm 8 ro, water 20 ro. Expose to the dew over night.
    Take for 4 days.


    Remedies for the teeth


    pHearst 8
    (Ebers 743)
    [Remedy for fastening a tooth] which is about to fall out
    Kernels of the doum palm 5 ro, sam plant 5 ro, gum 5 ro.
    Apply to the tooth.


    Remedies for the blood


    pHearst
    Treating the blood ////
    ////// 1/2 ro, gum 2 ro, flour 4 ro, jns.t seeds 12 1/2 ro, water 10 ro. Expose to the dew during the night.
    Move from side to side in the mouth. For 4 days.


    pHearst 69
    For treating the hb-n-tA in the blood
    Roasted wheat grains 2 1/2 ro, jHw grains 2 1/2 ro,goose lard 4 ro, water 20 ro. Expose to the dew over night, filter.
    Take 4 days.


    pHearst 129
    (Ebers No.724) Remedy for driving out “blood eating” from all limbs
    Crush HD plant with tallow.
    Apply.


    pHearst 130
    (Ebers No.725)
    The same
    AH bread, mix with natron and jnj.t of dates.
    Put on the places where there is blood.


    pHearst 143
    (= Ebers No.593)
    Remedy for driving out a “nest of blood”, which has not settled yet
    sam plant 4 ro, jSd fruit 2 ro, SASA grains 1/2 ro, fruit of the Sn plant 4 ro, goose fat 2 ro. Cook with abundant beer.
    Drink for 4 days.


    Remedies for unidentified diseases


    pHearst 10
    ////// on the first day
    Fruit of the DAr.t plant /////, beans 20 ro, ama flour. Grind, mix with the mstA of a Hdw vessel.
    Bandage with it. For 4 days.


    pHearst 11
    2nd remedy
    Mix fresh barley flour, cream, [with honey].
    [Bandage] with it. For 4 days.


    pHearst 12
    3rd remedy
    Fruit of the DAr.t plant 20 ro, ama of spelt ////, with HsA //// grind
    //// [until] he is well. For 4 days.


    pHearst 17
    (= Ebers No.72)
    To expel the tpA.t from the head
    Grains of barley, ground and roasted, 5 ro, kernels of the doum palm ground and roasted 5 ro, soft tallow 5 ro, mix.
    Apply to the head.
    At ///// of his head cause him to bend to the ground without giving a remedy against it. But after his head has been anointed with this remedy, it shall be smeared in with fish grease on the 2nd day, it shall be smeared in with hippo grease on the 3rd day, it shall be rubbed with the crumb (?) of spoilt wheat bread by applying it to his head every day.


    pHearst 19
    Remedy against whj
    Blood of ox, cook, eat.

    pHearst 20
    Remedy for soothing the HAj.t
    Put pig’s blood into wine. Drink immediately

    pHearst 22
    (= Ebers No.433)
    Remedy
    Incense 5 ro, xntj earth 5 ro, wdd of a goat 5 ro, mix.
    Bandage with it.

    pHearst 23
    (= Ebers No.434)
    Remedy
    qsn.tj plant 5 ro, incense 5 ro, grains from the HD plant 5 ro, stew to a salve.
    Bandage with it.

    pHearst 24
    (= Ebers No.437)
    To expel xnsj.t from the head
    Castor berries 5 ro, tallow [5 ro], oil 5 ro, mix.
    Rub in daily.

    pHearst 25
    Remedy for expelling Sna
    Make wheat into dough, wash, cook, expose to the dew over night. Filter it in the morning and add 4 ro of honey and strain it through cloth.
    Take during 4 days. I have witnessed that it helped me.


    pHearst 28
    (= Ebers No.632)
    Remedy for treating the left side
    Figs 8 ro, jSd fruit 4 ro, jwnSj fruit 4 ro, jns.t fruit 20 ro, gum 1 ro, xntj earth 1 ro, incense 1/2 ro, smtj 1/2 ro, cumin 1/2 ro, flour 1 ro, water 160 ro. Expose to dew during the night, filter.
    Take for 4 days.


    pHearst 34
    Expelling “the influences” from all limbs
    xt-ws.t 5 ro, afAj grains 5 ro, acacia seeds 5 ro, mix with goat tallow.
    Bandage with it.

    pHearst 37
    (= Ebers No.584)
    What is to be used against nhp in the limbs
    Cook pulverized nHAsawj with grease.
    Apply the nhp to all body parts of the male patient or female patient.

    pHearst 38
    Remedy against saS.t
    Milk of sycamore, flour of DAr.t fruit.
    Apply.

    pHearst 39
    (= Ebers No.537)
    Drive out ASj.t
    Fruit of the DAr.t plant, salt of the North, cook with urine.
    Apply.

    pHearst 40
    (= Ebers No.538)
    Another remedy
    Gum, natron, acacia seeds, pulverize.
    Bandage with it.

    pHearst 53
    (= Ebers No.4)
    Remedy for expelling disease from the body
    Mix THwj fruit with beer.
    Swallow.

    pHearst 55
    (= Ebers No.5)
    Remedy for the body when it is ill
    Cumin 1/2 ro, goose lard 4 ro, milk 20 ro.
    As above.

    pHearst 56
    (= Ebers No.6)
    The same
    Figs 4 ro, jSd fruit 4 ro, sweet beer 20 ro.
    As above.


    pHearst 71
    (= Ebers No.243)
    II. Remedy, prepared by Shu for Re himself
    Wheat meal 5 ro, salt of the North 5 ro, lard 5 ro, fruit of the SAw plant 5 ro, charcoal soot from the wall 5 ro, flour of the DAr.t fruit 5 ro, bean flour 5 ro, qsntj plant 5 ro, incense 5 ro, xntj earth 5 ro, HsA 5 ro. Mix.
    Bandage the parts which are ill with it.


    pHearst 72
    (= Ebers No.244)
    III. Remedy, prepared by Tefnut for Re himself
    Flour of amaa 5 ro, Snf.t grains 5 ro, lard 5 ro. Grind together.
    Bandage with it all parts which are ill. This will expel diseases, the influences of the male and female spirit from the body of the patient so that he will be will immediately.

    pHearst 73
    (= Ebers No.245)
    IV. Remedy, prepared by Geb for Re himself
    Flour of the DAr.t fruit 5 ro, flour of the THwj fruit 5 ro, flour of the fruit of the xt-ws.t tree 5 ro, finely pulverized with date wine yeast.
    Bandage with it all parts which are ill. It expels the diseases, the influences of the male and female spirit from the body of the patient so that he will be will immediately.

    pHearst 74
    (= Ebers No.246)
    V. Remedy, prepared by Nut for Re himself
    Wall tiles [5 ro], stem of the qAd.t plant 5 ro, pebbles from the beach 5 ro, natron 5 ro, salt 5 ro, fresh bread 5 ro, lard 5 ro, sfT fat 5 ro, honey 5 ro, Sns dough 5 ro. Cook together.
    Bandage with it all parts which are ill. It expels the diseases, the influences of the male and female spirit from the body of the patient so that he will be will immediately.

    pHearst 125
    (= Ebers No.563)
    Remedy for allaying the wSa pains in all limbs
    Tigernuts 5 ro, jrtj fruit 5 ro, natron 5 ro, salt of the North 5 ro, HsA of the awAj.t liquid 5 ro, Snf.t grains 5 ro, cumin 5 ro. Cook.
    Rub in.

    pHearst 126
    (Ebers No.564)
    The same
    Charcoal 5 ro, date wine 5 ro, salt of the North 5 ro, beer dregs 5 ro, incense 5 ro, myrrh 5 ro. Cook.
    Bandage with it.

    pHearst 131
    (Ebers No.302)
    Remedy for driving out dHr.t
    Fruit of the DAr.t plant, pulverize with honey.
    Take with sweet beer.


    pHearst 132
    (Ebers No.588)
    Remedy for opening things which have come into existence on their own
    Fruit of the tHwj plant, salt of the North, honey. Mix.
    Bandage with it.


    pHearst 133
    (Ebers No.569)
    Remove the liquid from a xsd in all body parts of a male or female patient
    Fruit of the Sn plant, kA.t-Sw grains. Pulverize finely.
    Bandage with it until all the liquid has left it. pHearst 134 Drive out diseases from all body parts of a male or female patient
    Napeca bread fruit with water

    pHearst 135
    [The same]
    Fruit of the Sn plant, honey, jSd fruit, gum, salt of the North, safflower.
    Bandage with it.

    pHearst 142
    (=Ebers 695)
    Drive out all things
    Dust (?) from a statue 5 ro, jbs grains 5 ro, SASA grains 5 ro, grease 5 ro, wax 5 ro. Cook, filter.
    Take for 4 days.

    pHearst 152
    (= Ebers 713)
    Remedy for dividing the body
    Donkey’s milk 25 ro, acacia seeds 2 ro, drnkn plant 2 ro, dwA-tA (?) plant 1 ro, qAA fruit of the arw tree 2 ro, honey 2 ro. Cook, filter.
    Take for 4 days.


    pHearst 159
    (= Ebers No.733)
    Drive away the Hmt-zA
    A scarab, cut off its head and wings, heat in lard.
    Apply. But if you wish to destroy it cook its head and wings, add it to the lard of apnn.t worms, heat it and have the patient drink it.


    pHearst 160
    (Ebers No.705, 707)
    Spell against the mSpn.t illness
    Run out, who enters, without coming out again,
    who attacks (?) me without laying its hands on me.
    Retreat from me, for I am Horus,
    distance yourself, for I am the son of Osiris,
    The magic of my mother protects my body
    so that nothing evil can enter my body
    and no mSpn.t into my flesh.
    Run out, run out, run out, run out, run out, run out, run out!
    To say over the jnnk plant. Cook, pulverize.
    Apply.

    pHearst 161
    jhr remedy
    Precipitation product of honey, dry myrrh, fruit of the SAw plant, with dregs of the pAwr beverage, pulverize.
    Rub in.

    pHearst 162
    The same
    Antimony, snn resin, triturate with fresh oil.
    As above.

    pHearst 163
    The same
    mnj.t of the SAms plant.
    Apply.


    pHearst 164
    The same
    Waste (?) of the coppersmith, tree oil, tallow, spd stone, ink, incense, DAjs plant.
    Bandage with it.


    pHearst 165
    The same
    Hippo lard, HD (?) stone.
    As above.


    pHearst 166
    The same
    Incense, fruit of the [?] plant, natron, sfT fat, minium.
    As above.

    pHearst 167
    To drive away the mSSw.t illness
    Xaq.t of snakes, cream, fruit from the tjSps tree.
    Rub in.

    pHearst 168
    Remedy for driving away the tmj.t
    Charcoal, Snf.t seeds, dregs from the aA.t liquid, flour of psn pastry, mandrake, spelt, the lower part of pdd.w, salt of the North. Cook.
    Bandage with it.

    pHearst 169
    The same
    jSd fruit of the castor oil plant, fruit of the nSA plant, dates, THwj fruit, fruit of the SAms plant, tA liquid of the washerman, honey.
    As above.


    pHearst 170
    Spell against the Tnt-amw disease
    Who is knowledgable like Re? Who knows the same? This god.
    Cover (? or perhaps heat) the body with coal, until the god is filled with them (?).
    As Seth fended off the sea,
    thus Seth will fend you off, you Tnt-amw.
    Do not enter, do not enter the body of NN, born of NN.
    This charm is spoken 4 times over fresh oil and loaves of “kesseb bread”.
    Drive them away with it and banish them with amulets of Stt-wt.


    pHearst 171
    Remedy for healing the jrwtn illness
    Finely pulverized mgA plant with wine.
    Make him drink it. Make a phlebotomy on his thigh.

    pHearst 172
    Another against sSpn Immerse mgA plant in water.
    Rub his nose with it.

    pHearst 206
    (= Ebers No.752)
    Remedy for nsj.t
    Snf.t seeds 20 ro, white sX.t fruit 4 ro, green sx.t fruit 4 ro, fruit of the wan tree 2 ro, sd of the xdj.t plant 2 ro. Mix.
    Drink.

    pHearst 207
    (= Ebers No.754)
    Another remedy
    Figs 5 ro, jSd fruit 4 ro, white lard 4 ro, sweet beer 25 ro, honey 1 ro, wnS fruit 2 ro, fruit of the wan tree 2 ro. Cook, filter.
    Take for 4 days.

    pHearst 208
    (Ebers No.756)
    Another remedy
    Donkey’s feces, finely powdered, with wine.
    Drink for one day.

    pHearst 209
    (= Ebers No.751)
    Another remedy
    Fennel, afA plant, DAjs plant, wD plant, beer. Mix by stirring.
    Drink.


    pHearst 210
    (= Ebers No.753)
    The same
    A lump of salt, cook with HsA.
    Swallow.


    pHearst 211
    Drive nsj.t from the body
    jHw grains, fruit of the DAr.t plant, fennel, sweet beer. Mix.
    Swallow.

    pHearst 245
    Remedy for …. of the wbn in all body parts
    Flour of …. [5 ro], ….. [5 ro], …. tree 5 ro, wax 5 ro, cow tallow 5 ro. Cook.
    [Bandage with it, then he will be well] immediately.

    pHearst 246
    Another remedy for …..
    Flour of DAr.t fruit 5 ro, natron 5 ro, date …. [5 ro], …..
    Bandage with it for 4 days.

    pHearst 247
    [Another remedy against] …..
    Water of ms.t 5 ro, SASA grains [5 ro], …. [5 ro].
    Bandage with it for 4 days.

    pHearst 248
    [Another remedy]
    ….. [5 ro], white gum (?) 5 ro, honey 5 ro.
    Bandage with it [for 4 days].

    pHearst 253
    ……. drive out the heat ………….
    ………………
    Bandage with it.

    pHearst 254
    Another [remedy]
    Heat…………
    Apply.

    pHearst 255
    ………….
    Salt of the North, ……….., acacia seeds, …………….. Mix, put ……… by the fire.
    Bandage [with it].

    pHearst 256
    …………
    …………….
    Rub it in.

    pHearst 257
    The same
    Fresh ax…… and a hair, soak [with] ……….. to this hair and give ………..

    pHearst 258
    Remedy ……….
    Fresh oil, sfT oil, [?], …….. lard.
    As above.


    pHearst 259
    The same
    sfT oil, myrrh, ……… , …Sn ……., ……….., fruit of the wan tree, cumin, salt, …………, …………., fennel, ………


    pHearst 260
    …….. wbn in all body parts
    …… , [honey], fresh oil, wax, sfT oil, flour of the DAr.t fruit, …………., loaves of bread crushed with refuse from the tjSps tree, 1 heron’s egg, …….. (?), incense.
    Apply to the wbn.


    Remedies for bones


    pHearst 13
    Setting a bone which is broken, in all limbs of a male or female patient.
    HsA of [awAj.t], ///// plants, fruit of the nSA plant, mix, sift with honey.
    Bandage with it.

    pHearst 14
    Joining /////
    ///// 5 ro, gum 5 ro, jSd fruit of the sycamore 5 ro, jSd fruit of the (Zizyphus) napeca 5 ro, jSd fruit from the jmA tree [5 ro], //////, add 3 fingers full of honey.
    Bandage with it. For 4 days.

    pHearst 15
    Remedy for broken ribs on the first day
    White cream /////, wrap in fine cloth of HAwtj.
    Bandage with it. For 4 days.

    pHearst 217
    (Ebers 636f.)
    Remedy for setting a broken bone on the first day
    Flour of the DAr.t plant 5 ro, flour of beans 5 ro, mstj water 5 ro. Mix.
    Bandage with it for 4 days.

    pHearst 218
    2nd remedy
    Flour of DAr.t fruit 5 ro, flour of aam 5 ro, HsA from the psn pastry 5 ro. Cook together.
    Bandage with it.

    pHearst 219
    3rd remedy
    Cow milk 5 ro, flour from green barley 5 ro. Mix.
    Bandage with it for 4 days.

    pHearst 220
    Another remedy
    Fruit of the SAw plant 5 ro, fruit of the twn plant 5 ro, honey 5 ro, HsA of the psn pastry 5 ro. Mix.
    Bandage for 4 days.

    pHearst 221
    Another remedy
    Potter’s material 5 ro, sycamore seeds 5 ro, napeca seeds 5 ro, seeds of the jmA tree 5 ro, acacia seeds 5 ro, honey, acacia gum [5 ro]. Mix.
    Bandage with it.

    pHearst 222
    Another remedy
    Honey 5 ro, sam plant 5 ro, fruit of the Sn plant 5 ro. Cook together.
    Bandage for 4 days.

    pHearst 223
    Another remedy
    Acacia seeds 5 ro, gum solution 5 ro, water 5 ro. Mix.
    Bandage with it for 4 days.

    pHearst 224
    Another remedy
    Gum solution 5 ro, goose lard 5 ro, wax 5 ro. Cook together.
    Bandage with it for 4 days.

    pHearst 225
    Another remedy
    pqr worm from the lard. Expose to the dew over night.
    Bandage with it.

    pHearst 226
    Remedy for cooling a bone after it has been set, in all limbs of the patient
    Flour of the DAr.t fruit 5 ro, oil tree seeds 5 ro, napeca seeds 5 ro, sycamore seeds 5 ro, doum palm kernels 5 ro, water 5 ro.
    Bandage with it.

    pHearst 227
    Another remedy
    Flesh from a living cow 5 ro, sskA grains from Upper Egypt (?) [5 ro], ibex tallow 5 ro, salt of the North 5 ro, sxp.t beverage 5 ro, lard 5 ro, wax 5 ro, greenstone 5 ro. Mix.
    Bandage for 4 days.

    pHearst 233
    (= Ebers No.636)
    [Another] remedy for cooling a bone after it has been set, in all body parts of the patient
    Natron of the field, Sb.t liquid, jnj.t of dates, honey.
    Bandage with it for 4 days.

    pHearst 234
    Another remedy
    Acacia seeds, willow seeds, sycamore seeds, doum palm kernels, gum solution.
    Bandage with it for 4 days.


    Driving out spirits, magical spells


    pHearst 16
    (= Ebers No. 182)
    Really expelling the spirit
    THwj fruit 5 ro, [safflower] fruit 5 ro, nuts from the arw tree 5 ro, the contents of the wDaj.t pod 5 ro, SASA fruit 5 ro, grind to a fine powder.
    To be taken by the patient with honey.

    pHearst 36
    (= Ebers No.165)
    Expelling magic from the body
    Mix the interior of a wDaj.t, incense, fruit of the Sn plant.
    To be eaten by the patient.

    pHearst 54
    (= Ebers No.165)
    Remedy to expel magic from the body
    Marrow of the Hmm plant 5 ro, wDaj.t of dates 5 ro, fruit of the Sn plant 5 ro, incense 5 ro.
    Eat, wash down with beer.

    pHearst 78
    (= Ebers No.1)
    Spell to accompany the applying of the remedy to any body parts which are ill
    I have left Heliopolis with the great ones of the sanctuary, lords of protection, rulers of eternity; they protect me. I have left Sais with the mother of the gods, and they have granted me their protection. I possess spells composed by the ruler of the universe, to dispel the influences of the god, the goddess, the male and the female spirit etc., which are in this head of mine, in this arm of mine, in these limbs of mine, in these body parts of mine, to punish the srxj, chief of those who introduce the illness and bjbj into these limbs of mine. For Re has said: “I protect him from his enemies! He is like Thoth. He has caused the writings to talk by composing a book in order to pass on knowledge to the learned ones and the physicians who gollow him in order to practise. He who is loved by his god is kept alive by him. I am one who is loved by his god, that is why he keeps me alive.
    To be spoken when applying the remedy to any ill body part. Really proven innumerable times.


    pHearst 212
    Spell for the measure when one takes it in order to measure a medicine
    This dbH (measure) in which I measure this remedy is the measure in which Horus has measured his eye, and it was [measured] correctly and life, well-being and happiness was found [again by it] . This remedy is being measured in this measure in order to drive away all diseases with it which are in this body


    pHearst 213
    Spell for barley
    This barley is the eye of Horus, measured and correct, which Isis has brought to her son Horus, in order to cause him to pass the stool in order to purge the badness which was in his body.

    pHearst 214
    Spell for the lard in every medicine
    Praise to you, Eye of Horus, you rnn.wtt (Renenutet) on top of the HD Htp, which gave Re radiance before the Ennead. The divine Isis came forth and praised [.. ?] before Gebeb and there she (Renenutet ?) did battle for her (Isis ?) etc. Save him from the shadow, the male and female ghost! For I am this [famous] Thoth, this [famous] physician of the Eye of Horus which has fought for his father Osiris before Neith, Mistress of Life and her ladies in waiting. We have (?) saved etc.


    pHearst 215
    Spell for the honey
    Come, honey, come to the passage of the locusts, the ship’s passage! Honey is healthy!-
    Tell the gods in whose hearts is fear: [Your ?] right horn against the right, the left one against the left against the nnj ghosts, against the xnj ghosts, so they may be destroyed etc.
    O you who belong to the heavens [face towards / more than] the stars!
    O you who belong to the earth, [face towards /more than] the gods,
    O you who belong ….. , [face towards] the cloud,
    O you who belong to the heavens [ face towards] the nnj ghosts and xmj.t ghosts so that they may be destroyed etc.
    Protection, behind me, protection, come, protection!

    pHearst 216
    Spell for the beer
    This Dsr.t beer is [Horus of Chemmis (?)], strained in P, mixed in Dp. You shall drink it …. while the sm priest attends with his utensils (?), statue, ….., kjs, jns.t, jbr-salve, sAp.t. Drink the beer which I have brought in order to dispel the influences of the god, the male and female ghosts which are in this body etc.


    ****pHearst 18
    (= Ebers No.49)
    Remedy to drive out strong haema[turia] [too]
    Fresh AH bread 4 ro, crushed waH grains 5 ro, lard 4 ro, honey 4 ro, pass through a sieve.
    Take for 4 days. One dose like the other.


    Remedies against bites


    pHearst 21
    (= Ebers 432)
    Remedy to be applied against a human bite
    Small fragments from a sherd of an anD vessel. jAq.t plant, crush, mix.
    Bandage with it.

    pHearst 239
    (= Ebers No.436)
    [Another] remedy against crocodile bites on [all] body parts of the patient.
    You shall bandage him with fresh meat on the first day.

    pHearst 240
    (= Ebers No.432)
    [Pot sherds] and jAq.t plant.
    Bandage with it for 4 days.

    pHearst 241
    [Another remedy against the bite] of a pig
    Bandage him with fresh meat [on the first day]

    pHearst 242
    Another remedy
    Fresh minium 5 ro, jbs grains 5 ro, …., tallow 5 ro, lard 5 ro. Cook.
    Bandage with it.

    pHearst 243
    [Another remedy against] the bite of a hippo
    Sycamore seeds, ….. [HsA ?] of sweet beer.
    Bandage with it for 4 days.

    pHearst 244
    [Another remedy against] the bite of a lion
    … fruit. Mix.
    Bandage for 4 days.


    Remedies for the arms, legs, fingers and toes


    pHearst 27
    Remedy for driving out the Hna of the legs
    Dried jH.w seeds 5 ro, wheat bread 8 ro, crushed waH seeds 5 ro, grease 4 ro, honey 4 ro, water 80 ro, grind, filter.
    Take for 4 days.

    pHearst 173
    Remedy for treating a finger or a toe
    Minium, a sherd from a new pot, pulverize finely with the excretion product of honey. Bandage the finger or toe with it. Afterwards, prepare a remedy for cooling for him: acacia seeds 8 ro, napeca seeds 8 ro, xntj earth 1 ro, Ssj.t of greenstone 1 ro, the inner part of wDaj.t 4 ro. Pulverize.
    Bandage with it.

    pHearst 174
    (Ebers No.617)
    If you find a finger [or] toe which is ill, while a liquid inside it moves to and fro, it has a bad smell which is caused by a worm, then say about it: “He is ill, I shall treat him.” Apply the remedy to him in order to kill the spd worm: sjA plant of the South 1 ro, sjA plant of the North 1 ro, sfT fat 4 ro. Pulverize.
    Bandage with it.

    pHearst 175
    (= Ebers No.620)
    Treating a toe when it is ill
    xntj earth, natron, [?] minium, Xnw of the [?], dSr grains, nxtjw plant. Mix.
    Bandage with it. But after you have applied this remedy, prepare a salve for him of fat, tallow, lard, honey, mix by stirring. Apply.

    pHearst 176
    Another remedy
    Tallow, incense, lard, honey.
    As above.

    pHearst 177
    (= Ebers No.618)
    Remedy for the nail of the toe
    Honey 5 ro, xntj earth 1/2 ro, SmSm.t plant (hemp) 1 ro, HD.t grains 1 ro, lettuce 1 ro. Pulverize.
    Bandage with it.

    pHearst 178
    (= Ebers No.619)
    Another remedy
    Honey 4 ro, xntj earth 1/2 ro, lard 1 ro.
    As above.

    pHearst 179
    (= Ebers No.622)
    Remedy for treating a toe nail which is about to fall off
    Treat it with natron, incense, lard, honey, xntj earth.
    Apply and prevent his bandage from squeezing.

    pHearst 180
    What is done for the toe
    Tallow, acacia seeds. Cook together.
    Apply.

    pHearst 181
    Remedy used for the finger
    Meal of the twn plant, cook with lard.
    Bandage with it.


    pHearst 182
    Remedy for driving out the blood from the toe
    agj.t from acacia trees. Pulverize finely.
    Bandage with it.

    pHearst 183
    Another remedy
    Cook a small globule of incense in tallow, make into a paste.
    Bandage with it.


    pHearst 184
    What is done against the tips (?) of the toes which are afflicted by open wounds
    Acacia seeds, fruit of the DAr.t plant, minium, salt of the North, HsA of the awAj.t liquid. Cook.
    Bandage with it.
    But afterwards apply: sfT fat, tallow, incense, seeds of bsbs (fennel), meal of the DAr.t fruit, wax. Mix.
    Bandage with it.

    pHearst 185
    Treating the nails of toe and finger
    Tallow of ibex, mandrake, burned copper (?), redwood, xntj earth, wax.
    Bandage with it.

    pHearst 186
    Another remedy
    Tallow, incense, xntj earth, honey.
    As above.

    pHearst 187
    Another remedy
    xntj earth, jnj.t seeds of flax, wtj.t of the sycamore, honey, lard.
    As above.

    pHearst 188
    Remedy for a toenail
    Honey 4 ro, SmSm.t plant 1 ro, xntj earth 1 ro, HD.t 1 ro, lettuce 1 ro.
    Bandage the toenail with it.

    pHearst 189
    (= Ebers 619)
    Another remedy
    xntj earth 1/2 ro, lard 1 ro.
    Bandage with it.

    pHearst 190
    Another remedy
    Minium 4 ro, honey 4 ro.
    As above.


    pHearst 191
    The same
    Fresh barley flour …., honey 2 ro, xntj earth 1 ro, fruit of the DAr.t plant 4 ro, incense 1/2 ro, acacia seeds 4 ro, napeca seeds 4 ro, myrrh 5 ro. Cook.
    Bandage with it.

    pHearst 192
    Another remedy
    Incense 4 ro, HD.t grains 1 ro, xntj earth 1 ro, lettuce 4 ro, honey 4 ro ….

    pHearst 193
    (= Ebers No.621)
    Treating the nails of the toe
    Minium, a sherd of a new pot, honey, lard.
    Bandage with it.

    pHearst 194
    Remedy for the finger and the toe. Refreshing the finger. What is used against a nail
    HD.t grains, jbr salve, gum, lard, bd.t resin, peas, acacia seeds.
    Apply.


    pHearst 195
    Treating the toe
    Cook hair of the qAA plant with lard.
    Bandage with it.

    pHearst 196
    Eradicate the fnT worm from the finger and the toe
    Minium, fruit of the DAr.t plant, hnj.t grains.
    Bandage the finger or toe with it.

    pHearst 197
    Remedy for the toe
    A apnn.t worm which has been cut up and the body of which has been rubbed with salt.
    Bandage the patient (?) with it.

    pHearst 198
    Another remedy
    sfT oil, amm (brain ?) of the pgg.t (frog ?).
    As above.

    pHearst 199
    Remedy for the str.t of the jwH (drying a moist spot ?) in the toenails
    Fruit of the THwj plant, fruit of the DAr.t plant, pulverize with honey.
    Bandage with it.


    pHearst 200
    Drive away the Sf.t (swelling ?) of the toe
    Fruit of the twn plant. Pulverize with honey.
    Bandage with it.

    pHearst 201
    Another remedy
    Fruit of the SAms plant, fruit of the THwj plant, fruit of the twn plant, fruit of the Sn plant. Pulverize, mix with honey.
    Bandage with it.

    pHearst 202
    Another remedy
    Fruit of the DAr.t plant, SASA seeds, minium, honey.
    As above.

    pHearst 203
    Another remedy
    Brain of catfish with honey.
    Bandage the toe with it.

    pHearst 204
    To drive out the swt from the finger
    sskA grains, psD grains, salt of the North, fruit form the xt-ws.t tree, honey.
    Bandage with it.

    pHearst 205
    (Ebers No.623f.)
    Remedy for preventing the tremor in the fingers
    Smear the fingers with lard.
    Bandage with watermelon.

    pHearst 252
    …….. the leg when it is ill.
    Blossoms of ….


    Remedies for the skin


    pHearst 30
    (= Ebers No.183)
    Expel wxd from the skin
    THwj fruit 2 ro, jSd fruit 4 ro, milk 2 1/2 ro, incense 1/2 ro, waH seeds 4 ro, figs 4 ro, Snf.t seeds 1/2 ro, sweet beer 5 ro, as before, make doses of 5 ro minus 1/30.

    pHearst 153
    (= Ebers No.714)
    Renewing the skin
    Honey, red natron, salt of the North. Pulverize together.
    Rub the limbs with it.

    pHearst 154
    (= Ebers 715)
    Making the skin more beautiful
    Alabaster powder, natron powder, salt of the North, honey. Stir together with this honey.
    Rub the skin with it.


    Remedies for body odour


    pHearst 31
    (= Ebers No.708)
    Dispel bad odour in summer
    Incense 5 ro, jbnw grains 5 ro, fruit of the Sn plant 5 ro, myrrh 5 ro. Compound with each other.
    Rub in.

    pHearst 32
    (= Ebers No.711)
    Dispel bad odour from the limbs
    Mix AH.t bread with incense by kneading, make into pills. Place one on the spot where one limb touches the other.
    For 4 days.

    pHearst 150
    (= Ebers 708)
    Drive the odour of sweat from the body of a person in summer
    Incense, lettuce, fruit of the n plant, myrrh. Mix.
    Rub the patient with it.

    pHearst 151
    Drive the odour of sweat from a male or female patient
    AH bread and incense, knead well, turn into pills.
    Put one on the spot where one limb connects to another. For 4 days.


    Remedies for driving out wxd, pain


    pHearst 29
    (= Ebers No.97)
    Remedy for expelling the wxd from the body.
    Figs 4 ro, jSd fruit 4 ro, Sn-tA plant 4 ro, grease 4 ro, sam plant 8 ro, fruit of the DAr.t plant 2 ro, fruit of the wan tree 8 ro, sweet beer 20 ro, boil, expose to the dew over night, filter, make doses of 2 1/2 ro.
    Take for 4 days.

    pHearst 33
    (= Ebers No.301)
    Expel pain from the limbs
    HsA of the Sbb liquid, grind fine, mix with HsA of the awAj.t liquid.
    Apply.

    pHearst 41
    (= Ebers No.584)
    Remedy for expelling wxd, the nhp are in any body part of the patient.
    Waste products of the Smj drink, cat’s feces, feces of greyhound, jSd fruit from the xt-ws.t tree.
    Bandage with it. This expels the Sf.t.

    pHearst 42
    (= Berlin No.162)
    Remedy for destroying the wxd in all body parts
    Greasy meat 10 ro, [(?)] of psD 7 1/2 ro, afA plant 5 ro, jnnk plant 2 ro, fruit from the wan tree 2 ro, incense 2 ro, Dsr.t beer 15 ro, sweet beer 25 ro. Cook, filter.
    Take for 4 days, divide into doses of 10 ro.

    pHearst 43
    The same
    Incense 1/2 ro, cumin 1/2 ro, fresh bread 4 ro, goose lard 2 ro, honey 2 ro, sweet beer 20 ro. Cook, filter.
    Take for 4 days.

    pHearst 44
    The same
    Dill 1 ro, date flour 4 ro, jwnSj plant 4 ro, wine 5 ro. Cook, filter.
    Take for 4 days.

    pHearst 45
    The same
    Cooked jHmAr.t 20 ro, juice of the DAr.t plant 20 ro, tallow 8 ro, honey 8 ro. Mix stirring, put in cloth, filter.
    Take for 4 days. Add the honey only shortly before stirring.

    pHearst 46
    Remedy for the destruction of wxd in any body part
    sSS of crushed barley 2 1/2 ro, [(?)] of psD-w 5 ro, Tjam plant 4 ro, Yellow Nutsedge 4 ro, fruit of the wan tree 2 ro, water 120 ro. Cook, expose to the dew during the night, filter.
    Take for 4 days.

    pHearst 47
    Remedy for the destruction of the wxd in the body
    Flour of dates 2 1/2 ro, acacia seeds 4 ro, waH grains 5 ro, goose lard 5 ro.
    As previously.

    pHearst 138
    Drive away the rq.t and remove the wxd from all body parts of the patient.
    Acacia fruit 20 ro, meal of cedar wood 8 ro.
    Bandage with it often.


    Remedies for ulcers


    pHearst 35
    (= Ebers No.294)
    Remedy for removing st.t ulcers from the nipples
    The weed called snwt.t, which grows on its belly like the qAd.t plant and grows blossoms like the srD plant, when its stalks are like those of the xt-HD plant, then it shall be brought and its roots shall be applied to the nipples. Then they (i.e. the ulcers) will disappear immediately.

    Remedies for the heart
    pHearst 51
    (berlin No.77,117, Ebers No.220, 230, 233)
    Remedy for treating the heart
    Black spelt 20 ro, water 160 ro. Cook, filter.
    Take for 4 days. Divide into doses of 30 ro.

    pHearst 52
    The same
    Fruit of the wan tree 2 ro, waH grains 5 ro, milk 4 ro, goose lard 2 ro, water 20 ro.
    Same as above.


    Remedies for the lungs


    pHearst 57
    Remedy for treating the lung, immediately effective
    xntj earth 1 ro, gum 1 ro, honey 4 ro, figs 4 ro, water 25 ro. Expose to the dew during the night.
    Take for 4 days.


    Remedies against the aAa illness


    pHearst 79
    (= Ebers No.221)
    To expel aAa from the the body and the heart
    SAms plant 2 ro, SASA grains 4 ro, xntj earth 1/2 ro, honey 2 (parts), mix.
    Eat before going to bed.

    pHearst 80
    Remedy to expel the aAa from the body and the heart
    Tigernut 4 ro, SASA grains 4 ro, fruit of the Sn plant 2 ro, green stone 1/2 ro, shw.t (?) 1 ro, psD 2 ro, honey 2 (parts), mix.
    Eat before going to sleep.

    pHearst 81
    (= Ebers No.222)
    Another remedy for expelling the aAa from the body or the heart
    Gum 1 ro, raisins 2 ro, SASA grains 4 ro, SAms plant 2 ro, honey 2 (parts), mix.
    Eat before going to sleep.

    pHearst 82
    (= Ebers No.224)
    Another remedy
    Castor plant leaves 4 ro, xs fruit of the sycamore 4 ro, fresh dates 4 ro, lotus blossoms 4 ro, fresh bread 4 ro, water 10 ro. Filter.
    Take immediately.

    pHearst 83
    (= Ebers No.225)
    Expel the aAa of the god or a spirit from the body of a male or female patient
    Acacia seeds 1 ro, seeds of the arw tree 1 ro, qAA fruit of the arw tree 1 ro, fruit of the DAr.t plant 4 ro, raisins 4 ro, salt of the North 1 ro, core of a wDaj.t 1 ro, THwj fruit 4 ro, antimony 1/2 ro, SASA grains 8 ro, SwtA plant 4 ro, honey 1 ro, HsA 25 ro. Cook, filter.
    Take for 4 days.

    pHearst 84
    (= Ebers No.226)
    Another remedy
    jns.t grains 4 ro, figs 4 ro, salt 1 ro, xntj earth 1 ro, honey 1 ro, water 10 ro, raisins 2 ro, waH grains 2 ro, bread fruit of the napeca 2 ro, lettuce 1 ro, SAw plant 2 ro. Expose to the dew over night.
    Take for 4 days.

    pHearst 85
    (= Berlin No.115; Ebers No.221f.)
    Another remedy
    1 AbD.w fish, its mouth filled with incense; cook.
    Eat before going to bed. What is to be said as a spell: “O male spirit, female spirit, hidden one concealed one, who is in this flesh of mine, in these limbs of mine, leave this flesh of mine, these limbs of mine! Behold, I have brought you excrement to eat! Beware, hidden one, beware, concealed one, flee!”

    pHearst 86
    Another remedy
    SAms plant 2 ro, fruit of the Sn plant 1 ro, tigernut 1 ro, SASA grains 1 ro, fruit of the SAw plant 1 ro, fruit of the xsj.t plant 1/2 ro, sam plant 1 ro, honey 4 ro, THwj fruit 1 ro, xntj earth 1/2 ro. Mix.
    Take before going to bed.

    pHearst 87
    (Ebers No.236-238)
    Another remedy
    Lettuce seed 4 ro, fruit of the SAw plant 1 ro, THwj fruit 1/2 ro, sweet beer 10 ro.
    Take before going to bed.


    Remedies for the urinary tract


    pHearst 59
    (= Ebers No.9)
    Remedy for letting urine flow
    Fruit of the wan tree 5 ro, honey 5 ro, sweet beer 5 ro. Filter.
    Take for 4 days.


    pHearst 60
    The same
    Fresh xrS 5 ro, sweet beer ….. Cook, filter.
    Swallow.


    pHearst 62
    (= Ebers No.271)
    Remedy which is immediately effective for treating the bladder and restoration of urine Hmw of castor plant 4 ro, dates which are still growing 4 ro, fruit of the Sn plant 1 ro, Sb.t drink 2 ro, xsj.t plant 1 ro, cucumber blossoms 1 ro, crushed waH seeds 8 ro, jaj.t liquid 25 ro. Expose to the dew during the night.
    Take for 4 days.


    pHearst 63
    (= Ebers No.277)
    Remedy to treat urine which is too frequent
    Gum 8 ro, wheat dough 8 ro, fresh bread 8 ro, xntj earth 1 ro, water 25 ro.
    As above.

    pHearst 64
    (= Ebers No.278)
    The same
    wAb of the qAd.t plant 8 ro, grapes 4 ro, honey 8 ro, fruit of the wan tree 1 ro, sweet beer 7 1/2 ro. Cook, filter.
    Take one day.

    pHearst 65
    (= Ebers No.280)
    The same
    Gum 4 ro, honey 1 ro, water 5 ro. Cook, filter.
    Take one day.

    pHearst 66
    (= Ebers No.279)
    The same
    jSd fruit 4 ro, wheat dough 4 ro, xntj earth 1 ro, gum 1 ro, water 10 ro.
    As above.

    pHearst 67
    To cause the urine to flow again
    Milk 8 ro, honey 8 ro, fruit of the wan tree 8 ro, qAd.t plant 4 ro, sweet beer 200 ro. Filter.
    Take 4 days.

    pHearst 68
    (= Ebers No.282)
    Remedy for diminishing the urine
    Desert safflower 160 ro, safflower of the north 4 ro, lettuce of the south 2 ro, fruit of the wan tree 2 ro, fresh bread 4 ro, lettuce of the north 2 ro, Spm.t 2 ro, wAm plant 2 ro, dwA.t plant 2 ro, water 2 ro. Expose to the dew at night, filter.
    Take 4 days.

    pHearst 70
    For expelling the hb-n-tA from the bladder
    Roasted wheat flour 5 ro, roasted barley flour 5 ro, nuts of the doum palm 5 ro, figs 5 ro, fruit of the wan tree 8 ro, fruit of the Sn plant 8 ro, incense 1/2 ro, cumin 1/2 ro goose lard 8 ro, honey 8 ro, waH seeds 8 ro, water 120 ro. Expose to the dew over night.
    Take 4 days. Divide into doses of 15 ro.


    Remedies against nausea


    pHearst 61
    (Berlin No.29f, Ebers No.305f)
    Remedy for driving away nausea
    Milk 25 ro, rkrk seeds 2 ro, sam plant 2 ro, incense 1/2 ro, xntj earth 2 ro, tallow 4 ro. Cook.
    Take for 4 days.


    Remedies against headaches


    pHearst 75
    (= Ebers No.247)
    VI. Remedy, prepared by Isis for Re himself to expel the aches in his head
    Fruit of the SAw plant 5 ro, fruit of the SAms plant 5 ro, fruit of the xsj.t plant 5 ro, fruit of the Snw plant 5 ro, sam plant 5 ro, honey 5 ro. Mix by stirring it with this honey.
    Bandage the head with it so that it will be well immediately. When I apply this remedy to him when he suffers any pain, headache in font and behind, rush of blood, the influences of the god, the goddess, the male and the female spirit, in the head, all evil and illness in the head and all body parts, then he will be well immediately. Tried and proven.


    pHearst 76
    (= Ebers No.248)
    Remedy to dispel the “influences” from the head [and (?)] the illness sk.t
    The core of the DAr.t plant 5 ro, xs fruit of the jmA tree 5 ro, natron 5 ro, SfSf.t grains 5 ro, bones of the aHA fish, cooked 5 ro, [the same] of the dSr fish, cooked, 5 ro, skull of the wHa fish, cooked, 5 ro, honey 5 ro, lettuce 5 ro.
    Rub in the head for 4 days.


    pHearst 77
    (= Ebers No.249)
    Another remedy
    Dill grains 5 ro, fruit of the xsj.t plant 5 ro, fruit of the SAw plant 5 ro, jnnk plant 5 ro, fruit of the xt-ws.t 5 ro, donkey’s tallow 5 ro.
    Rub the head with it for 4 days.


     

  • 1998: Medicine In Old Egypt

    1998: Medicine In Old Egypt


    [Transcribed from the History of Science by George Sarton

    Edited and prepared by Prof. Hamed A. Ead at Heidelberg, Germany 10th, September 1998]


    Introduction
    It is not necessary to emphasize the antiquity of Egyptian medicine; in every culture medicine develops very early, for the need of it is too universal and too pressing ever to be overlooked. We may be sure that some kind of medicine was already practiced in Egypt in the earliest prehistoric days, many millennia before Christ. To quote an example, the use of malachite as an eye paint and an eye salve goes back to the Badarian age; the use of galena for similar purposes was introduced later, though still in predynastic times. Circumcision is a rite of immemorial age; bodies exhumed from prehistoric graves (as early as, say, 4000 B.c.) show traces of it. A very clear representation of the operation was sculptured on the wall of a tomb of the Sixth Dynasty (c. 2625-2475).


    Imhotep
    The earliest physician whose name has been recorded, Imhotep,” was the wazir of Zoser, founder of the Third Dynasty, in the thirtieth century. Imhotep was a learned man, astronomer, physician, architect (he may have been the builder of the first pyramid, the step pyramid of Saqqara). In later times he was worshiped as a hero, as a blameless physician, and later still as the god of medicine, the prototype of Asclepios (even as the learned God Thoth was the prototype of Hermes and Mercury). We know precious little about Imhotep’s medical knowledge but his apotheosis is significant and we may well take him at the Egyptian valuation as the first great man in medicine. The people who speak of Hippocrates as the father of medicine should bear in mind that Hippocrates comes about half way between Imhotep and us. That would improve their perspective of ancient science.


    Egyptian Physicians
    Not only were there many physicians in the Pyramid Age, but there were very specialized ones. The skill of an early dentist is beautifully illustrated by a mandible found in a tomb of the Fourth Dynasty (2900-2750), in which an alveolar process was pierced to drain an abscess under the first molar. From the tombstone of Iry, chief physician to a pharaoh of the Sixth Dynasty (2625-2475), we learn that he was also “palace eye physician” and “palace stomach bowel physician” and bore the titles “one understanding the internal fluids” and “guardian of the anus.” ‘


    Egyptian Papyri
    The medical papyri that have come to us, seven or more, are relatively late. They date from the Twelfth Dynasty to the Twentieth (2000 to 1090), but most of them reflect professedly earlier knowledge, going back to the Old Kingdom, as far back as the Fourth Dynasty. The two earliest papyri, the Kahun and the Gardiner fragments (c. 2000), deal with diseases of women, children, and cattle. The two Most important ones, the so-called Smith and Ebers papyri, date from the seventeenth and sixteenth centuries B.C.. The Smith one is of the same age as the Rhind mathematical papyrus. Roughly speaking, we may say that the outstanding, mathematical and medical treatises that have come to us are of the same period, the the Middle Kingdom and the beginning of the NewKingdom just prior the imperial age, when Egypt dominated the world.


    Smith and Ebers Papyri
    Let us consider more carefully the two outstanding, the Smith and the Ebers, both of which are much larger than any others. On the basis of the figure given by Sarton, the seven medical papyri listed by him include 3746 lines, the Smith has 469 lines and the Ebers 2289, so that together they have 2758 lines, which is almost 74 percent of the total. As all the manuscripts are ultimately derived from similar Old Kingdom sources, we may safely assume that the study of the Ebers and the Smith papyri will give us a fair knowledge of ancient Egyptian medicine.
    We shall begin with the younger one, the Ebers papyrus, because it is by far the largest (almost five times as large as the Smith) and was the best known until very recent times. The difference in age is small anyhow, about a century, and negligible if one bears in mind that both texts represent older traditions. We are sure that the Ebers papyrus was written somewhat later than the Smith one, but it would be unwise to conclude that the contents of the former are of later date than the contents of the latter.


    Ebers Papyrus
    The Ebers papyrus is a roll 20.23 m long and 30 cm high; the text is distributed in 108 columns of 20 to 22 lines each. It contains 877 recipes concerning a great variety of diseases or symptoms. Spells are recommended only in twelve cases and in other cases the therapeutics does not seem irrational, though we are seldom able to understand either the trouble or the remedy. The contents are arranged in the following order:

    Recitals before medical treatment, to increase the virtue of the remedy.
    Internal medical diseases. Diseases of the eye.
    Diseases of the skin (with an appendix of sundries).
    Diseases of the extremities. Miscellinea (especially diseases of the head, for example, of the tongue, teeth, nose, and ears, and cosmetics).
    Diseases of women (and matters concerning housekeeping).
    Information of an anatomic, physiologic, and pathologic nature, and explanation of words.
    Surgical diseases.
    That order is open to many objections, but the author’s intention is clear enough. He wanted to put together as well as possible all the information that a physician might need; he wrote a medical treatise, one of the earliest ever written (thirty-six centuries ago!).


    Smith Papyru
    The Smith papyrus is much shorter. It is 33 cm high and was probably 5 m long, but the beginning has been lost and it now measures 4.70 m. lt is a copy of a much older text, dating back to the Pyramid Age, perhaps even early in that age, let us say the thirtieth century. After it had circulated for some generations it was found that its terms were antiquated.
    Toward the end of the Old Kingdom, say in the twenty-sixth century, a learned physician had the idea of rejuvenating it by the addition of glosses (69 in all), explaining obsolete terms and discussing dubious matters. (N.B. the Papyrus Ebers has also some glosses, 26 in all, but they have been badly messed up). These glosses constitute the most valuable part of the papyrus.
    The text as we have it now comprises two very distinct parts – 17 columns (377 lines) on the front and 4.5 columns (92 lines) on the back. The latter part contains only recipes and incantations and need not detain us. The main part is a surgical treatise, informed by a scientific spirit far superior to that of the Ebers papyrus.
    To be sure, the field of surgery is much less likely than that of internal medicine to be contaminated by irrational ideas, for in most surgical cases dealt with by ancient physicians the cause of the injury was too obvious to require the insertion of magical antecedents. On the contrary, an internal disease is always mysterious and likely to breed superstitious ideas in the patient’s mind, even in the physician’s mind. The Smith papyrus consists not of recipes but of definite cases. It was planned to deal with the ailments in the order of the bodily parts from head to foot, but unfortunately it stops a little below the shoulders, whether because the scribe was interrupted or because the end of the manuscript got 1ost. That order – eis podas ec cephales, a capite ad calces -remained the one throughout the Middle Ages, but it was so natural, as a first approximation, that we should not assume it was determined by the Egyptian example.
    The forty-eight cases dealt with in the papyrus, as it has come to us, are classified as follows:

    The discussion begins with the head and skull, proceeding thence downward by way of the nose, face and ears, to the neck, clavicle, humerus, thorax, shoulders and spinal column, where the text is discontinued, leaving the document incomplete. Without any external indication of the arrangement of the text, the content of the treatise is nevertheless carefully disposed in groups of cases, each group being concerned with a certain region. These groups are as follows:

    A. Head (27 cases, the first incomplete): Skull, overlying soft tissue and brain, Cases 1-10. Nose, Cases 11-14. Maxillary region, Cases 15-17. Temporal region, Cases 18-22. Ears, mandible, lips and chin, Cases 23-27.
    B. Throat and neck (cervical vertebrae), Cases 28-33
    C. Clavicle, Cases 34-35.
    D. Humerus, Cases 36-38
    E. Sternum, overlying soft tissue, and trueribs, Cases 39-46.
    F. Shoulders, Case 47.
    G. Spinal Column, Case 48.

    The incompleteness of Case 48 confirms our suspicion that the rest of the treatise is lost. The discussion of each case is done systematically in the following way:

    1. Title.
    2. Examination.
    3. Diagnosis.
    4. Treatment (unless a fatal case, considered untreatable).
    5. Glosses (a little dictionary of obscure terms, if any, employed in the discussion of the case

    The title of Case 4 reads, “Instructions concerning a gaping wound in his head, penetrating to the bone, and splitting his skull”; that of Case 6, “Instructions concerning a gaping wound in his head, penetrating to the bone, smashing his skull, and rending open the brain of his skull.”
    The examination regularly begins thus-. “If thou examinest a man having . . .”
    The form adopted is that of a teacher instructing a pupil that he shall do so and so. The methods of observation expressly stipulated or implied are answers elicited from the patient, ocular, olfactory, and tactile observations, movements of parts of the body by the patient as directed by the surgeon. Strange to say, eight out of eleven surgical operations are classified with the examination rather than with the treatment. This would suggest that the surgical work was considered a preparation to the medical treatment, independent of it.
    The diagnosis is always introduced by the words: “Thou should say concerning him [the patient] . . .” and ends with one of three statements:

    1. An ailment which I will treat.
    2. An ailment with which I will contend.
    3. An ailment not to be treated.

    Three diagnoses consist of this final hopeless verdict and nothing more; but in forty-nine diagnoses in our treatise the three verdicts are preceded by other observations on the case. In thirty-six of these forty-nine diagnoses the other observations are nothing more than a repetition of the title of the case, or of observations already made in the examination; but in the remaining thirteen, the diagnosis adds one or more conclusions based on the facts determined in the examination. These are the earliest surviving examples of observation and conclusion, the oldest known evidences of an inductive process in the history of the human mind.’ Parallel with the systematic use of these three verdicts is a similar series of temporal clauses bearing more directly on the condition of the Patient although not so regularly employed, and placed at the end of the treatment. These read:

    A. “Until he recovers.”
    B. “Until the period of his injury passes by.”
    C. “Until thou knowest that he has reached decisive point.”

    The matter-of-factness and soberness of those early medical texts is very impressive. The doctor who wrote them down was not only an experienced man but a wise one, whose general point of view sometimes adumbrates that of the Hippocratic writings. For example, he recommends an expectant attitude, trusting in the healing power of nature, or he recommends waiting “until thou knowest that he [the patient] has reached a decisive point”; this reminds us of the Hippocratic notion of crisis.


    Did the Egyptians study Anatomy?
    There is no reason to believe that the ancient Egyptians had studied anatomy, by means of deliberate dissections, but they had taken advantage of the accidental experiments falling under their eyes and had accumulated much knowledge. Of course, the mummification of dead bodies of men and animals, which had been practiced from time immemorial, might have taught them many things, but I am rather skeptical about that; the embalmers were too much concerned about their own difficult art to pay attention to irrelevant anatomic details. lt is possible that the practice of mummification made it easier later, much later, in Ptolemaic times, for Greek scientists to undertake systematic dissections, but that is another story. As far as ancient Egypt is concerned there is no evidence of the influence of mummification on anatomic knowledge.
    The author whose work is recorded in the Smith papyrus had meditated on anatomic and physiologic questions. He was aware of the importance of the pulse, and of a connection between pulse and heart. He had some vague idea of a cardiac system, though not of course of a circulation, which nobody clearly understood before Harvey (and before him the Muslim physiacin Ibn Al-Nafis). His knowledge of the vascular system was made hopelessly difficult by his inability to distinguish between blood vessels, tendons, and nerves. Yet consider these astounding observations of the brain : “If thou examines a man having a gaping wound in his head penetrating to the bone, smashing his skull, and rending open the brain of his skull, thou shouldst palpate his wound. Shouldst thou find that smash which in his skull like those corrugations which form in molten copper, and something therein throbbing and fluttering under thy fingers, like the weak place of an infant’s crown before it becomes whole- when it has happened there is no throbbing and fluttering under thy fingers until the brain of his [the patient’s] skull is rent open and he discharges blood from both his nostrils, and he suffers with stiffness in his neck.”

    He had observed the meninges, the cerebrospinal fluid, and the convolutions of the brain (compared in the previous quotation to the rippling surface of metallic slag). Moreover, he had realized that the brain was the seat of the control of the body, and that special kinds of control were localized in special parts of the brain.


    Conclusion
    To conclude, the Smith papyrus, and to a lesser extent the Ebers one, give us a very favorable idea of the medicine, anatomy, and physiology of the Egyptians, and of the scientific outlook that they obtained at least two thousand years before Hippocrates.


    Mummification in Ancient Egypt
    Preservation of human bodies after death is usually designated by two expressions, namely, “embalming” and “mummification”. To embalm literally means “to place in balsam or resin”. which is actually one of the last steps of the whole process of the preservation of the body. The word “mummification” is derived from the Latin word (perhaps of Persian origin) “mumia” which was mentioned by Dioscorides (first century A.D.) as a black bitumen found oozing from the earth in certain places. This word was applied at a late date to the embalmed bodies in Egypt, probably due to the fact that from the Twenty-sixth Dynasty onwards, bituminous materials were largely used in the presevation of the body.
    Mummification is undoubtedly the most distinctive technique or art which developed in Ancient Egypt. It greatly affected the habits and customs of the ancient Egyptians and, through it, much knowledge was gained in anatomy, chemistry, and many arts and industries.


     

  • The Edwin Smith Surgical Papyrus

    The Edwin Smith Surgical Papyrus


    The Edwin Smith Surgical Papyrus, dating from the seventeenth century B.C., is one of the oldest of all known medical papyri. Its differs fundamentally from the others in the following ways:

    The seventeen columns on the recto comprise part of a surgical treatise, the first thus far discovered in the ancient Orient, whether in Egypt or Asia. It is therefore the oldest known surgical treatise.
    This surgical treatise consists exclusively of cases, not recipes. The treatise is systematically organized in an arrangement of cases, which begin with injuries of the head and proceed downward through the body, like a modern treatise on anatomy.
    The treatment of these injuries is rational and chiefly surgical; there is resort to magic in only one case out of the forty-eight cases preserved.
    Each case is classified by one of three different verdicts: (1) favorable, (2) uncertain, or (3) unfavorable. The third verdict, expressed in the words, ‘an ailment not to be treated,’ is found in no other Egyptian medical treatise.
    This unfavorable verdict occurring fourteen times in the Edwin Smith Papyrus marks a group of cases (besides one more case) which the surgeon cannot cure and which he is led to discuss by his scientific interest in the phenomena disclosed by his examination.”
    According to Breasted, the Edwin Smith Papyrus is a copy of an ancient composite manuscript which contained, in addition to the original author’s text (3000-2500 B.C.), a commentary added a few hundred years later in the form of 69 explanatory notes (glosses). It contains 48 systematically arranged case histories, beginning with injuries of the head and proceeding downward to the thorax and spine, where the document unfortunately breaks off. These cases are typical rather than individual, and each presentation of a case is divided into title, examination, diagnosis, and treatment. There is a definite differentiation between rational surgical treatments and the much less employed medico-magical measures. Significantly, trepanation is not mentioned.

    Of the 48 cases described in the Edwin Smith Papyrus, 27 concern head trauma and 6 deal with spine trauma.3 Of the 27 head injuries, 4 are deep scalp wounds exposing the skull, and 11 are skull fractures.

    “The latter, according to our present day terminology would be classified as follows: two compound linear fractures; four compound depressed fractures; four compound comminuted fractures; and one comminuted fracture without external wound. The symptoms and signs of head injury are given in considerable detail. Feeble pulse and fever are associated with hopeless injuries and deafness as well as aphasia are recognized in fractures of the temporal region.”


    Index of Cases

    1. A wound in his head penetrating to the bone of his skull
    2. A gaping wound in his head, penetrating to the bone
    3. A gaping wound in his head penetrating to the bone (and) perforating his skull
    4. A gaping wound in his head penetrating to the bone (and) splitting his skull
    5. A gaping wound in his head ,smashing his skull
    6. A gaping wound in his head penetrating the bone of his skull , (and) rending open the brain of his skull
    7. A gaping wound in his head penetrating to the bone (and) perforating the sutures of his skull
    8. A smash in his skull under the skin of his head
    9. A wound in his forehead , smashing the shell of his skull
    10. A wound above his eyebrow
    11. A break of the column of his nose
    12. A break in the chamber of his nose
    13. A smash in the nostril
    14. A wound in his nostril
    15. A perforation in his cheek
    16. A split in his cheek
    17. A smash in his cheek
    18. A wound in his temple
    19. A perforation in his temple
    20. A perforation in his temple, penetrating to the bone, (and) perforating his temporal bone
    21. A split in his temple
    22. A smash in his temple
    23. A wound in his ear
    24. A fracture in his mandible
    25. A dislocation in his mandible
    26. A wound in his lip
    27. A gaping wound in his chin
    28. A wound in his throat
    29. A gaping wound in a vertebra of his neck
    30. A vertebra of his neck
    31. A dislocation in a vertebra of his neck
    32. A displacement in a vertebra of his neck
    33. A crushed vertebra of his neck
    34. A dislocation in his two collar-bones
    35. A break in his collar-bone
    36. A break in his upper arm
    37. A break in his upper arm, with a wound on it
    38. A split in his upper arm
    39. Tumors with prominent head in his breast
    40. A wound in his breast
    41. A diseased wound in his breast
    42. A sprain in the ribs of his breast
    43. A dislocation of the ribs of his breast
    44. A break in the ribs of his breast
    45. Bulging tumors on his breast
    46. An abscess with prominent head in his breast
    47. A gaping wound in his shoulder
    48. A sprain in a vertebra of his spinal column


    Case One: Instructions concerning a wound in his head penetrating to the bone of his skull .

    Examination: If thou examinest a man1 having a wound in his head, while his wound does not have two lips, penetrating to the bone of his skull , (but) not having a gash, thou shouldst palpate his wound (or, thou shouldst lay thy hand upon it); shouldst thou find his skull uninjured, not having a perforation; a split, or a smash in it.

    Treatment: Thou shouldst bind it with fresh meat the first day (and) treat afterwards with grease, honey (and) lint every day until he recovers.

    Gloss: “Thou examinest a man,” : counting any one like counting things with a bushel . (For) examining (h’t , literally “measuring”) is like one’s counting a certain quantity with a bushel, (or) counting something with the fingers , in order to know . It is measuring (h’t ) things with a bushel which — one in whom an ailment is counted , like measuring (h’t ) the ailment of a man, in order to know the action of the heart . There are canals (or vessels , mt ) in it (the heart) to every member , Now if the priests of Sekhmet or any physician put his hands (or) his fingers upon the head , upon the back of the head upon the two hands , upon the pulse , upon the two feet , he measures (h’t ) the heart, because its vessels are in the back of the head and in the pulse ; and because its pulsation is in every vessel of every member. He says “measure” (h’.t ) regarding his wound because of the vessels (mt.w ) to his head and to the back of his head and to his two feet — his heart in order to recognize the indications which have arisen therein ; meaning to measure it in order to know that is befalling therein .

    “while his wound does not have two lips,”: his wound is narrow , not wide ; without gaping of one (lip) from the other .

    “penetrating to the bone of his skull , (but) not having a gash”: there is a gaping of the flesh , although ——— over the bone of his skull , without gaping of one (lip) from the other, being narrow, not wide.


    Case Two: Instructions concerning a [gaping] wound [in his head], penetrating to the bone.

    Examination: If thou examinest a man having a [gaping] wound [in] his [head], penetrating to the bone, thou shouldst lay thy hand upon it (and) [thou shouldst] pal[pate hi]s [wound]. If thou findest his skull [uninjured, not hav]ing a perforation in it…

    Diagnosis: Thou shouldst say regarding [him]: “One hav[ing a gaping wou]nd in his head. An ailment which I will treat.”

    Treatment: [Thou] shouldst bind [fresh meat upon it the first day; thou shouldst apply for him two strips of linen, and treat afterward with grease, honey, (and) lin]t every day until he recovers.

    Gloss: As for: “Two strips of linen,” [it means] two bands [of linen which one applies upon the two lips of the gaping wound in order to cause that one join] to the other.


    Case Three: [Instructions concerning] a gaping [wo]und in his head, penetrating to the bone (and) perforating his [skull].

    Examination: [If thou examinest a man having a gaping wound in] his [head], penetrating to the bone, (and) perforating his skull; thou shouldst palpate his wound; [shouldst thou find him unable to look at his two shoulders] and his [br]east, (and) suffering with stiffness in his neck…

    Diagnosis: Thou shouldst say [regarding] him: “One having [a gaping wound in his head, penetrating to the bone, (and) per]forating his skull, while he suffers with stiffness in his neck. An ailment which I will treat.”

    Treatment: Now [after thou has stitched it, thou shouldst lay] fresh [meat] upon his wound the first day. Thou shouldst not bind it. Moor (him) [at his mooring stakes until the period of his injury passes by]. Thou shouldst [tre]at it afterward with grease, honey, and lint every day, until he recovers…

    Gloss: As for: “Moor (him) at his mooring stakes,” it means putting him on his customary diet, without administering to him a prescription.

    Case Four: Instructions concerning a gaping wound in his head, penetrating to the bone, (and) splitting his skull.

    Examination: If thou examinest a man having a gaping wound in his head, penetrating to the bone, (and) splitting his skull, thou shouldst palpate his wound. Shouldst thou find something disturbing therein under thy fingers, (and) he shudders exceedingly, while the swelling which is over it protrudes, he discharges blood from both his nostrils (and) from both his ears, he suffers with stiffness in his neck, so that he is unable to look at his two shoulders and his breast…

    Diagnosis: Thou shouldst say regarding him: “One having a gaping wound in his head, penetrating to the bone, (and) splitting his skull; while he discharges blood from both his nostrils (and) from both his ears, (and) he suffers with stiffness in his neck. An ailment with which I will contend.”

    Treatment: Now when thou findest that the skull of that man is split, thou shouldst not bind him, (but) moor (him) at his mooring stakes until the period of his injury passes by. His treatment is sitting. Make for him two supports of brick, until thou knowest he has reached a decisive point. Thou shouldst apply grease to his head, (and) soften his neck therewith and both his shoulders. Thou shouldst do likewise for every man whom thou findest having a split skull…

    Gloss: As for “(Until) thou knowest he has reached a decisive point,” it means (until thou knowest whether he will die or he will live; for he is (a case of) “an ailment with which I will contend.”


    Case Five: Instructions concerning a gaping wound in his head, smashing his skull.

    Examination: If thou examinest a man having a gaping wound in his head, penetrating to the bone, (and) smashing his skull; thou shouldst palpate his wound. Shouldst thou find that smash which is in his skull deep (and) sunken under thy fingers, while the swelling which is over it protrudes, he discharges blood from both his nostrils (and) both his ears, (and) he suffers with stiffness in his neck, so that he is unable to look at his two shoulders and his breast…

    Diagnosis: Thou shouldst say regarding him: “One having a gaping wound in his head, penetrating to the bone, (and) smashing his skull, while he suffers with stiffness in his neck. An ailment not to be treated.”

    Treatment: Thou shalt not bind him (but) moor (him) at his mooring stakes, until the period of his injury passes by…


    Case Six: Instructions concerning a gaping wound in his head, penetrating to the bone, smashing his skull, (and) rending open the brain of his skull.

    Examination: If thou examinest a man having a gaping wound in his head, penetrating to the bone, smashing his skull, (and) rending open the brain of his skull, thou shouldst palpate his wound. Shouldst thou find that smash which is in his skull [like] those corrugations which form in molten copper, (and) something therein throbbing (and) fluttering under thy fingers, like the weak place of an infant’s crown before it becomes whole-when it has happened there is no throbbing (and) fluttering under thy fingers until the brain of his (the patient’s) skull is rent open-(and) he discharges blood from both his nostrils, (and) he suffers with stiffness in his neck…

    Diagnosis: [Thou shouldst say concerning him]: “An ailment not to be treated.” Treatment: Thou shouldst anoint that wound with grease. Thou shalt not bind it; thou shalt not apply two strips upon it: until thou knowest that he has reached a decisive point.

    Gloss: As for: “Smashing his skull, (and) rending open the brain of his skull,” (it means) the smash is large, opening to the interior of his skull, (to) the membrane enveloping his brain, so that it breaks open his fluid in the interior of his head….


    Case Seven: Instructions concerning a gaping wound in his head penetrating to the bone (and) perforating the sutures of his skull .

    Examination: If thou examinest a man having a gaping wound in his head, penetrating to the bone, (and) perforating the sutures of his skull, thou shouldst palpate his wound, (although) he shudders exceedingly. Thou shouldst cause him to lift ; if it is painful for him to open his mouth, (and) his heart beats feebly ; if thou observe his spittle hanging at his two lips and not falling off, while he discharges blood from both his nostrils (and) from both his ears; he suffers with stiffness in his neck, (and) is unable to look at his two shoulders and his breast .

    First diagnosis: Thou shouldst say regarding him : “One having a gaping wound in his head, penetrating to the bone, (and) perforating the sutures of his skull; the cord of his mandible is contracted; he discharges blood from both his nostrils (and) from both his ears, while he suffers with stiffness in his neck. An ailment with which I will contend.”

    First treatment: Now as soon as thou findest that the cord of that man’s mandible, his jaw, is contracted thou shouldst have made for him something hot until he is comfortable, so that his mouth opens. Thou shouldst bind it with grease, honey, (and) lint, until thou knowest that he has reached a decisive point.

    Second examination: If then, thou findest that the flesh of that man has developed fever from wound which is in the sutures of his skull, while that man has developed ty’ from that wound, thou shouldst lay hand upon him . Shouldst find his countenance is clammy with sweat , the ligaments his neck are tense, his face ruddy , his teeth and his back, the odor of the chest of his head is like the bkn (urine) of sheep, his mouth is bound , (and) both his eyebrows are drawn , while his face is as if he wept.

    Second diagnosis: Thou shouldst say regarding him: “One having a gaping wound in his head penetrating to the bone , perforating the sutures of his skull ; he has developed ty’, his mouth is bound, (and) he suffers with stiffness in his beck. An ailment not to be treated.”

    Third examination: If, however, thou findest that that man has become pale and has already shown exhaustion .

    Third treatment: Thou shouldst have made for him a wooden brace with linen and put into his mouth. Thou shouldst have made for him a draught of w’h-fruit. His treatment is sitting, placed between two supports of brick, until thou knowest he has reached a decisive point.

    Gloss: “Perforating the sutures of his skull,” means what is between shell and shell of his skull; and that the sutures are (composed) of hide .

    “The cord of his mandible is contracted,” means a stiffening on the part of the ligament at the end of his ramus, which are fastened to his temporal bone , that is at the end of his jaw, without moving to and fro, so that it is not easy for him to open his mouth because of his pain.

    “The cord of his mandible,” means the ligaments which bind the end his jaw . as one says , “the cord” of a thing in (or as) a splint .

    “His countenance clammy with sweat,” means that his head is a little sweaty as (we say), “A thing is clammy.”

    “The ligaments of his neck are tense” means that the ligaments of his neck are stretched stiff by reason of his injury.

    “His face is ruddy” (tms’), means that the color of his face is red, like the color of tms’ fruit .

    “The odor of the chest of his head is like the bkn of sheep,” means that the odor of his crown is like the urine of sheep. “The chest of his head,” it means the middle of his crown next to his brain. The likening of it is to a chest .

    “His mouth is bound, (and) both his eyebrows are drawn, while his face is as if he wept.” means that he does not open his mouth that he may speak, both his eyebrows are distorted, one drawing upward the other drooping downward, like one who winks while . his face weeps.

    “He has become pale has already shown exhaustion, means becoming pale, because he is (a case of) “Undertake him do not desert him,” in view of the exhaustion.


    Case Eight: Instructions concerning a smash in his skull under the skin of his head.

    Examination: If thou examinest a man having a smash of his skull, under the skin of his head, while there is nothing at all upon it, thou shouldst palpate his wound. Shouldst thou find that there is a swelling protruding on the out side of that smash which is in his skull, while his eye is askew because of it, on the side of him having that injury which is in his skull; (and) he walks shuffling with his sole, on the side of him having that injury which is in his skull…

    Diagnosis: Thou shouldst account him one whom something entering from outside has smitten, as one who does not release the head of his shoul fork, and one who does not fall with his nails in the middle of his palm; while he discharges blood from both his nostrils (and) from both his ears, (and) he suffers with stiffness in his neck. An ailment not to be treated. Treatment: His treatment is sitting, until he [gains color], (and) until thou knowest he has reached the decisive point….

    Gloss: As for: “He walks shuffling with his sole,” he (the surgeon) is speaking about his walking with his sole dragging, so that it is not easy for him to walk, when it (the sole) is feeble and turned over, while the tips of his toes are contracted to the ball of his sole, and they (the toes) walk fumbling the ground. He (the surgeon) says: “He shuffles,” concerning it.


    Case Nine: Instructions concerning a wound in his forehead, smashing the shell of his skull.

    Examination: If thou examinest a man having a wound in his forehead, smashing the shell of his head.

    Treatment: Thou shouldst prepare for him the egg of an ostrich , triturated with grease (and) placed in the mouth of his wound. Now afterwards thou shouldst prepare for him the egg of an ostrich , triturated and made into poultices for drying up that wound. Thou shouldst apply to it a covering for physician’s use; thou shouldst uncover it the third day, (and) find it knitting together the shell, the color being like the egg of an ostrich.

    That which is to be said as a charm over this recipe:

    Repelled is the enemy that is in the wound!
    Cast out is the evil that is in the blood,
    The adversary of Horus, on every side of the mouth of Isis.
    This temple does not fall down;
    There is no enemy of the vessel therein .
    I am under the protection of Isis;
    My rescue is the son of Osiris.

    Now afterwards thou shouldst cool it for him with a compress of figs, grease, and honey, cooked and cooled, and applied to it.


    Case Ten: Instructions concerning a wound above his eyebrow.

    Examination: If thou examinest a man having a wound above his eyebrow, penetrating to the bone, shouldst palpate his wound, (and) draw together for him the gash with stitching..

    Diagnosis: Thou shouldst say concerning him: “One having a wound above his eyebrow. An aliment which I will treat.”

    Treatment: Now after thou hast stitched it, thou shouldst bind fresh meat upon it the first day . If thou findest that the stitching of this wound is loose, thou shouldst draw (it) together for him with two strips (of plaster), and thou shouldst treat it with grease and honey every day until he recovers.

    Gloss: “Two strips of linen,” it means two bands of linen, which one applies to two lips of the gaping wound, in order to cause one (lip) be joined to the other.


    Case Eleven: Instructions concerning a break of the column of his nose.

    Examination: If thou examinest a man having a break of the column of his nose, his nose being disfigured, and a depression being in it, while the swelling that is on it protrudes, (and) he has discharged blood from both his nostrils.

    Diagnosis: Thou shouldst say concerning him: “One having a break of the column of his nose, an ailment which I will treat.”

    Treatment: Thou shouldst cleanse (it) for him with two plugs of linen. Thou shouldst place two (other) plugs of linen saturated with grease inside his two nostrils. Thou shouldst put him at his mooring stakes until the swelling is reduced (lit. drawn out). Thou shouldst apply stiff rolls of linen by which his nose is held fast. Thou shouldst treat him afterward with grease, honey, (and) lint, every day until he recovers.

    Gloss: “The column of his nose.”: the outer edge of his nose as far as its side(s) on the top of his nose, being the inside of his nose between his two nostrils.

    “His two nostrils,”: the two sides of his nose extending to his two cheeks, as far as the back of his nose; the top of his nose is loosened.


    Case Twelve: Instructions concerning a break in the chamber of his nose.

    Examination: If thou examinest a man having a break in the chamber of his nose, (and) thou findest his nose bent, while his face is disfigured, (and) the swelling which is over it is protruding.

    Diagnosis: Thou shouldst say concerning him: “One having a break in the chamber of his nose. An ailment which I will treat.”

    Treatment: Thou shouldst force it to fall in, so that it lies in its place, (and) clean out the interior of both his nostrils with two swabs of linen until every worm of blood which coagulates inside his two nostrils comes forth. Now afterwards thou shouldst take two plugs of linen saturated with grease and put them into his two nostrils. Thou shouldst place two stiff rolls of linen, bound on. Thou shouldst treat him afterwards with grease, honey, (and) lint every day until he recovers.

    Gloss: “A break in the chamber of his nose,”: the middle of his nose as far as the back, extending to the region between his two eyebrows.

    “His nose bent, while his face is disfigured,”: his nose is crooked and greatly swollen throughout; his two cheeks likewise, so that his face is disfigured by it. not being in its customary form, because all the depressions are filled with swelling, so that his face looks disfigured by it.

    “Every worm of blood which coagulates in the inside of his two nostrils,”: the clotting of blood in the inside of his two nostrils, likened to the n’r,t worm, which subsists in water.


    Case Thirteen: Instructions concerning a smash in the nostril.

    Examination: If thou examinest a man having a smash in his nostril, thou shouldst place thy hand upon his nose at the point of this smash. Should it crepitate under thy fingers, while at the same time he discharges blood from his nostril (and) from his ear on the side of him having that smash; it is painful when he opens his mouth because of it; (and) he is speechless.

    Diagnosis: Thou shouldst say concerning him: “One having a a smash in the nostril. An ailment not to be treated.”Case Fourteen: Instructions concerning a wound in his nostril.

    Examination: If thou examinest a man having a wound in his nostril piercing through, shouldst thou find the two lips of that wound separated from each other, thou shouldst draw together that wound with stitching.

    Diagnosis: Thou shouldst say concerning him: “One having a wound in his nostril, piercing through. An ailment which I will treat.”

    Treatment: Thou shouldst make for him two swabs of linen, (and) thou shouldst clean out every worm of blood which has coagulated on the inside of his nostril. Thou shouldst bind (it) with fresh meat, the first day. when its stitching loosens, thou shouldst take off of him the fresh meat. (and) thou shouldst bind it with grease, honey (and) lint every day until he recovers.

    Gloss: “A wound in his nostril, through,” means, that the two lips of his wound are soft, opening on the inside of his nose, as one says: “pierced through” concerning soft things.


    Case Fifteen: Instructions concerning a perforation in his cheek.

    Examination: If thou examinest a man having a perforation in his cheek, shouldst thou find there is a swelling, protruding and black, (and) diseased tissue upon his cheek.

    Diagnosis: Thou shouldst say concerning him: “One having a perforation in his cheek, an ailment which I will treat.”

    Treatment: Thou shouldst bind it with ymrw and treat it afterward with grease (and) honey every day until he recovers.


    Case Sixteen: Instructions concerning a split in his cheek.

    Examination: If thou examinest a man having a split in his cheek, shouldst thou find that there is a swelling, protruding and red, on the outside of that split.

    Diagnosis: Thou shouldst say concerning him: “One having a split in his cheek, an ailment which I will treat.”

    Treatment: Thou shouldst bind it with fresh meat the first day. His treatment is sitting until its swelling is reduced (lit. drawn out). Thou shalt treat it afterward with grease, honey, (and) lint every day until he recovers.


    Case Seventeen: Instructions concerning a smash in his cheek.

    Examination: If thou examinest a man having a smash in his cheek, thou shouldst place thy hand on his cheek at the point of that smash. Should it crepitate under thy fingers, while he discharges blood from his nostril, (and) from his ear on the side of him having that injury; (and) at the same time he discharges blood from his mouth, while it is painful when he opens his mouth because of it.

    Diagnosis: Thou shouldst say concerning him: “One having a smash in his cheek, while he discharges blood from his nostril, from his ear, (and) from his mouth, (and) he is speechless. An ailment not to be treated.”

    Treatment: Thou shouldst bind with fresh meat the first day. His relief is sitting until its swelling is reduced (lit. drawn out). Thou shalt treat it afterwards with grease, honey, (and) lint every day until he recovers.


    Case Eighteen: Instructions concerning a wound in his temple.

    Examination: If thou examinest a man having a wound in his temple, it not having a gash while that wound penetrates to the bone, thou shouldst palpate his woun . Shouldst thou find his temporal bone uninjured, there being no split, (or) perforation, (or) smash in it.

    Diagnosis: Thou shouldst say concerning hi : “One having a wound in his temple. An ailment which I will treat.”

    Treatment: Thou shouldst bind it with fresh meat the first day, (and) thou shouldst treat afterward with grease, (and) honey every day until he recovers.

    Gloss: “A wound , not having a gash, while it penetrates to the bone,”: the wound is contracted, reaching as far as the bone, (though) there is no gash in it. He speaks of (its) narrowness, his wound not having two lips.

    “His gm’ (temple),”: the region thereof between the corner of his eye and the orifice of his ear, at the end of his eye and the orifice of his ear, at the end of his mandible.


    Case Nineteen: Instructions concerning a perforation in his temple.

    Examination: If thou examinest a man having a perforation (thm) in his temple, a wound being upon it, thou shouldst inspect his wound, saying to him: “Look at thy two shoulders.” Should his doing so be painful (even though) his neck turns around (only) a little for him, while his eye in the side of him having that injury is blood-shot.

    Diagnosis: Thou shouldst say concerning him: “One having a perforation in his temple — while he suffers with stiffness in his neck, An ailment which I will treat.”

    Treatment: Thou shouldst put him at his mooring stakes until the period of his injury passes by, (and) thou shouldst treat with grease, honey, (and) lint every day until he recovers
    .
    Gloss: “His two eyes are blood-shot,” means that the color of his two eyes is red like the color of s’s-flowers. The “Treatise on what pertains to the Embalmer” says concerning it: “His two eyes are red with disease like an eye at the end of its weakness.”


    Case Twenty: Instructions concerning a wound in his temple, penetrating to the bone, (and) perforating his temporal bone.

    Examination: If thou examinest a man having a wound in his temple, penetrating to the bone, (and) perforating his temporal bone, while his two eyes are blood shot, he discharges blood from both his nostrils, and a little drops; if thou puttest thy fingers on the mouth of that wound (and) he shudder exceedingly; if thou ask of him concerning his malady and he speak not to thee; while copious tears fall from both his eyes, so that he thrusts his hand often to his face that he may wipe both his eyes with the back of his hand as a child does, and knows not that he does so…

    Diagnosis: Thou shouldst say concerning him: “One having a wound in his temple, penetrating to the bone, (and) perforating his temporal bone; while he discharges blood from both his nostrils, he suffers with stiffness in his neck, (and) he is speechless. An ailment not to be treated.”

    Treatment: Now when thou findest that man speechless, his [relief] shall be sitting; soften his head with grease, (and) pour [milk] into both his ears.


    Case Twenty-One: Instructions concerning a split in his temple.

    Examination: If thou examinest a man having a split in his temple, shouldst thou find a swelling protruding on the outside of that split, while he discharges blood from his nostril and from his one ear having that split, (and) it is painful when he hears speech, because of it.

    Diagnosis: Thou shouldst say concerning him: “One having a split in his temple, while he discharges blood from his nostril and his ear having that injury. An ailment with which I will contend.”

    Treatment: Thou shouldst put him at his mooring stakes until thou knowest he has reached a decisive point. zzzzz


    Case Twenty-Two: Instructions concerning a smash in his temple.

    Examination: If thou examinest a man having a smash in his temple, thou shouldst place thy thumb upon his chin (and) thy finger upon the end of his ramus, so that the blood will flow front his two nostrils (and) from the interior of his ear having that smash. Cleanse (it) for him with a swab of linen until thou seest its fragments (of bone) in the interior of his ear. If thou callest to him (and) he is speechless (and) cannot speak…

    Diagnosis: Thou shouldst say concerning him: “One having a smash in his temple; he discharges blood from his two nostrils and from his ear; he is speechless; (and) he suffers with stiffness in his neck. An ailment not to be treated.”…

    Gloss: As for: “Thou seest its fragments in the interior of his ear,” it means that some of the fragments of the bone come away to adhere to the swab which was introduced to cleanse the interior of his ear.


    Case Twenty-Three: Instructions concerning a wound in his ear.

    Examination: If thou examinest a man having a wound in his ear, cutting through its flesh, the injury being in the lower part of his ear, (and) confined to the flesh, thou shouldst draw (it) together for him with stitching behind the hollow of his ear.

    Diagnosis: Thou shouldst say concerning him: “One having a wound in his ear, cutting through its flesh. An ailment which I will treat.”

    Treatment: If thou findest, the stitching of that wound loosen (and) stick in the two lips of his wound, thou shouldst make for him stiff rolls of linen (and) pad the back of his ear therewith . Thou shouldst treat it afterwards with grease, honey, (and) lint every day until he recovers.


    Case Twenty-Four: Instructions concerning a fracture in his mandible.

    Examination: If thou examinest a man having a fracture in his mandible, thou shouldst place thy hand upon it, Shouldst thou find that fracture crepitating under thy fingers.

    Diagnosis: Thou shouldst say concerning him: “One having a fracture in his mandible, over which a wound has been inflicted, ! ——-! (and) he has fever from it. An ailment not to be treated.”


    Case Twenty-Five: Instructions concerning a dislocation in his mandible.

    Examination: If thou examinest a man having a dislocation in his mandible, shouldst thou find this mouth open (and) his mouth cannot close for him, thou shouldst put thy thumb(s) upon the ends of the two rami of the mandible in the inside of his mouth, (and) thy two claws (meaning two groups of fingers) under his chin, (and) thou shouldst cause them to fall back so that they rest in their places.

    Diagnosis: Thou shouldst say concerning him: “One having a dislocation in his mandible, An ailment which I will treat.”

    Treatment: Thou shouldst bind it with ymrw, (and) honey every day until he recovers.


    Case Twenty-Six: Instructions concerning a wound in his lip

    Examination: If thou examinest a man having a wound in his lip, piercing through to the inside of his mouth, thou shouldst examine his wound as far as the column, of his nose. Thou shouldst draw together that wound with stitching.

    Diagnosis: Thou shouldst say concerning him: “One having a wound in his lip, piercing through to the inside of his mouth. An ailment which I will treat .

    Treatment: Now after thou hast stitched it thou shouldst bind it with fresh meat the first day. Thou shouldst treat it afterwards with grease (and) honey every day until he recovers.

    Gloss: “A wound in his lip, piercing through to the inside of his mouth,” means that the two lips of wound are soft, opening to the inside of his mouth. One says: “Pierced through” (ysdb ) concerning soft things.


    Case Twenty-Seven: Instructions concerning a gaping wound in his chin.

    Examination: If thou examinest a man having a gaping wound in his chin, penetrating to the bone, thou shouldst palpate his wound. If thou shouldst find his bone uninjured, not having a split, (or) perforation in it.

    Diagnosis: Thou shouldst say concerning him: “One having a gaping wound in his chin, penetrating to the bone. An ailment which I will treat.”

    Treatment: Thou shouldst apply for him two strips on that gash. Thou shouldst bind it with fresh meat the first day, (and) thou shouldst treat it afterwards with grease, honey (and) lint every day until he recovers.


    Case Twenty-Eight: Instructions concerning a wound in his throat.

    Examination: If thou examinest a man having a gaping wound in his piercing through to his gullet; if he drinks water he chokes (and) it come out of the mouth of his wound; it is greatly inflamed, so that he develops fever from it; thou shouldst draw together that wound with stitching.

    Diagnosis: Thou shouldst say concerning him: “One having a wound in his throat, piercing through to his gullet. An ailment with which I will contend.” .

    First treatment: Thou shouldst bind it with fresh meat the first day. Thou shouldst treat it afterwards with grease, honey, (and) lint every day, until he recovers.

    Second examination: If, however, thou findst him continuing to have fever from that wound.

    Second treatment: Thou shouldst apply dry lint in the mouth of his wound, (and) moor (him) at his mooring stakes until he recovers.


    Case Twenty-Nine: Instructions concerning a gaping wound in a vertebra of his neck.

    Examination: If thou examinest a man having a gaping wound in a vertebra of his neck, penetrating to the bone, (and) perforating a vertebra of his neck; if thou examinest that wound, (and) he shudders exceedingly, (and) he is unable to look at his two shoulders and his breast…

    Diagnosis: Thou shouldst say concerning him: ” [One having] a wound in his neck, penetrating to the bone, perforating a vertebra of his neck, (and) he suffers with stiffness in his neck. An ailment with which I will contend.”

    Treatment: Thou shouldst bind it with fresh meat the first day. Now afterward moor (him) at his mooring stakes until the period of his injury passes by.


    Case Thirty: Instructions concerning a sprain in a vertebra of his neck.

    Examination: If thou examinest a man having a sprain in a vertebra of his neck, thou shouldst say to him: “look at thy two shoulders and thy breast.” When he does so, the seeing possible to him is painful.

    Diagnosis: Thou shouldst say concerning him: “One having a sprain in a vertebra of his neck. An ailment which I will treat.”

    Treatment: Thou shouldst bind it with fresh meat the first day. Now afterward thou shouldst treat [with] ywrw (and) honey every day until he recovers.

    Gloss: As for: “A sprain” he is speaking of a rending of two members (although) it (=each) is (still) in its place.


    Case Thirty-One: Instructions concerning a dislocation in a vertebra of [his] neck.

    Examination: If thou examinest a man having a dislocation in a vertebra of his neck, shouldst thou find him unconscious of his two arms (and) his two legs on account of it, while his phallus is erected on account of it, (and) urine drops from his member without his knowing it; his flesh has received wind; his two eyes are bloodshot; it is a dislocation of a vertebra of his neck extending to his backbone which causes him to be unconscious of his two arms (and) his two legs. If, however, the middle vertebra of his neck is dislocated, it is an emissio seminis which befalls his phallus.

    Diagnosis: Thou shouldst say concerning him: “One having a dislocation in a vertebra of his neck, while he is unconscious of his two legs and his two arms, and his urine dribbles. An ailment not to be treated.”

    Gloss: As for: “A dislocation in a vertebra of his neck,” he is speaking of a separation of one vertebra of his neck from another, the flesh which is over it being uninjured; as one says, “It is wnh,” concerning things which had been joined together, when one has been severed from another.


    Case Thirty-Two: Instructions concerning a displacement in a vertebra of his neck.

    Examination: If thou examinest a man having a displacement in a vertebra of his neck, whose face is fixed, whose neck cannot turn for him, (and) thou shouldst say to him: “Look at thy breast (and) thy two shoulders,” (and) he is unable to turn his face that he may look at his breast (and) his two shoulders.

    Diagnosis: Thou shouldst say concerning him: “One having a displacement in a vertebra of his neck. An aliment which I will treat.”

    Treatment: Thou shouldst bind it with fresh meat the first day. Thou shouldst loose his bandages and apply grease to his head as far as his neck, (and) thou shouldst bind it with ymrw . Thou shouldst treat it afterwards with honey every day, (and) his relief is sitting until he recovers.

    Gloss: “A displacement in a vertebra of his neck,” he is speaking concerning a sinking of a vertebra of his neck to the interior of his neck, as foot settles into cultivated ground. It is a penetration downward.


    Case Thirty-Three: Instructions concerning a crushed vertebra in his neck.

    Examination: If thou examinest a man having a crushed vertebra in his neck (and) thou findest that one vertebra has fallen into the next one, while he is voiceless and cannot speak; his falling head downward has caused that one verte bra crush into the next one; (and) shouldst thou find that he is unconscious of his two arms and his two legs because of it…

    Diagnosis: Thou shouldst say concerning him: “One having a crushed vertebra in his neck; he is unconscious of his two arms (and) his two legs, (and) he is speechless. An ailment not to be treated.”…

    Gloss: As for: “His falling head downward has caused that one vertebra crush into the next,” it means that he has fallen head downward upon his head, driving one vertebra of his neck into the next.


    Case Thirty-Four: Instructions concerning a dislocation in his two collar-bones.

    First examination: If thou examinest a man having a dislocation in his two collar-bones, shouldst thou find his two shoulders turned over (and) the head(s) of his two collar-bones turned toward his face.

    First diagnosis: Thou shouldst cause (them) to fall back, so that they rest in their places . Thou shouldst bind it with stiff rolls of linen; thou shouldst treat it afterward with grease (and) honey every day, until he recovers.

    Second examination: If, however, thou shouldst find his two collarbones having a rupture (or the tissue) over it, penetrating to the interior.

    Second diagnosis: Thou shouldst say concerning him: “An ailment which I will treat.” (Scribal error )

    Gloss: “A dislocation in his two collar-bones” means a displacement of the heads of his sickle-bone(s). Their heads are attached to the upper bone of his breast to his throat, over which is the flesh of his gorge, that is the flesh that is over his bosom. Two canals are under it: one on the right and (one) on the left of his throat (and) of his bosom; they lead to his lungs.


    Case Thirty-Five: Instructions concerning a break in his collar-bone.

    Examination: If thou examinest a man having a break in his collar-bone (and) thou shouldst find his collar-bone short and separated from its fellow.

    Diagnosis: Thou shouldst say concerning him: “One having a break in his collar-bone. An ailment which I will treat.”

    Treatment: Thou shouldst place him prostrate on back, with something folded between his two shoulder-blades; thou shouldst spread out with his two shoulders in order to stretch apart his collar-bone until that break falls into its place. Thou shouldst make for him two splints of linen, (and) thou shouldst apply one of them both on the inside of his upper arm. Thou shouldst bind it with ymrw, (and) treat it afterward with honey every day, until he recovers.


    Case Thirty-Six: Instructions concerning a break in his upper arm.

    Examination: If thou examinest a man having a break in his upper arm, (and) thou findest his upper arm hanging down, separated from its fellow.

    Diagnosis: Thou shouldst say concerning him: “One having a break in his upper arm . An ailment which I will treat.”

    Treatment: Thou shouldst place him prostrate on his back, with something folded between his two shoulder-blades; thou shouldst spread out his shoulders, in order to stretch apart his upper arm until that break falls into its place. Thou shouldst make for him two splints of linen, (and) thou shouldst apply one of them to the inside of his arm, (and) the other of them to the underside of his arm. Thou shouldst bind it with ymrw, (and) treat afterward with honey every day until he recovers.


    Case Thirty-Seven: Instructions concerning a break in his upper arm, with a wound on it.

    Examination: If thou examinest a man having a break in his upper arm, on which a wound has been inflicted, (and) thou findest that break crepitates under thy fingers.

    First diagnosis: Thou shouldst say concerning him: “One having a break in his upper arm, on which a wound has been infected. An ailment with which I will contend.”

    First treatment: Thou shouldst make him two splints of linen; thou shouldst bind it with ymrw; (and) thou shouldst treat it afterwards with grease, honey, (and) lint every day until thou knowest that he has reached a decisive point.

    Second examination: If , however, thou findest that wound which is over the break, with blood issuing from it, and piercing through to the interior of his injury.

    Second diagnosis: Thou shouldst say concerning him; “One having a break in his upper arm, over which a wound has been inflicted, piercing through. An ailment not to be treated.”


    Case Thirty-Eight: Instructions concerning a split in his upper arm.

    Examination: If thou examinest a man having a split in his upper arm, (and) thou shouldst find the swelling protruding, on the outside of that split, which is in his upper arm.

    Diagnosis: Thou shouldst say concerning him: “One having a split in his upper arm. An ailment which I will treat.”

    Treatment: Thou shouldst bind it with ymrw; thou shouldst treat it afterwards with honey, every day until he recovers.


    Case Thirty-Nine: Instructions concerning tumors with prominent head in his breast.

    Examination: If thou examinest a man having a tumour with prominent head in his breast, (and) thou findest that the swellings have spread with pus over his breast, (and) have produced redness, while it is very hot therein, when thy hand touches him.

    Diagnosis: Thou shouldst say concerning him: “One having tumors with prominent head in his breast, (and) they produce cysts of pus. An ailment which I will treat with the fire-drill.”

    Treatment: Thou shouldst burn him over his breast (and) over those tumors which are on his breast. Thou shouldst treat him with wound treatment , Thou shouldst not prevent its opening of itself, that there may be no mnh-w in his wound (sore?). Every wound (sore?) that arises in his breast dries up as soon as it opens of itself.

    Gloss: “Tumor with prominent head in his breast.” means that there are swellings spreading over his breast because of his injury; they produce pus and redness on his breast; (as) it is said: “It is like parti-colored things whose product is pus.


    Case Forty: Instructions concerning a wound in his breast.

    Examination: If thou examinest a man having a wound in his breast, penetrating to the bone, perforation the manubrium of his sternum, thou shouldst press the manubrium of his sternum with thy fingers, (although) he shudders exceedingly.

    Diagnosis: Thou shouldst say concerning him: “One having a wound in his breast, penetrating to the bone, perforating the manubrium of his sternum. An ailment which I will treat.”

    Treatment: Thou shouldst bind it with fresh meat the first day; thou shouldst treat it afterward with grease, honey, (and) lint every day, until he recovers.

    Gloss: “The manubrium of his sternum,” ( means) the upper head of his sternum; it is like it were a porcupine.


    Case Forty-One: Instructions concerning a diseased wound in his breast.

    Examination: If thou examinest a man having a diseased wound in his breast, while that wound is inflamed and a whirl of inflammation continually issues from the mouth of that wound at thy touch; the two lips of that wound are ruddy, while that man continues to be feverish from it; his flesh cannot receive a bandage, that wound cannot take a margin of skin; the granulation which is in the mouth of that wound is watery, their surface is not and secretions drop therefrom in an oily state.

    Diagnosis: Thou shouldst say concerning him: “One having a diseased wound in his breast, it being inflamed, (and) he continues to have fever from it. An ailment which I will treat.”

    Treatment: Thou shalt make for him cool applications for drawing out the inflammation from the mouth of the wound:

    a. Leaves of willow, nbs’-tree ksnty. Apply to it.
    b. Leaves of ym’-tree, dung. hny-t’, ksnty, Apply to it.

    Thou shalt make for him applications for drying up the wound:

    a. Powder of green pigment wsb-t, thn.t, grease. Triturate bind upon it.
    b. Northern salt, ibex grease. Triturate; bind upon it:

    Thou shalt make for him poultices: Red spnn, garden tongue, d’r.t, sycamore leaves. Bind upon it. If the like befalls in any member thou shalt treat him according to these instructions.

    Gloss: “A diseased wound in his breast, inflamed,” it means that the wound which is in his break is sluggish, without closing up; high fever comes forth from it, its two [lips] are red, (and) its mouth is open. The “Treatise on what pertains to a wound” says concerning it: “It means that there is very great swelling; (and) inflamed’ is said concerning the height” (of the fever).

    “A whirl of inflammation in his wound,” means a whirl of inflammation which circulates through the interior of his entire wound.

    “Its two lips are ruddy,” means that its two lips are red like the color of the tms’-tree.

    “His flesh cannot receive a bandage,” means that his flesh will not receive the remedies because of the inflammation which is in his flesh.

    “While heat continually issues (new) from the mouth of his wound at thy touch” (means) that heat comes froth from his wound at thy touch; as it is said that a thing which has come forth entirely, has issued (nsw).


    Case Forty-Two: Instructions concerning a sprain in the ribs of his breast.

    Examination: If thou examinest a man having a sprain in the ribs of his breast, (and) he suffers in the ribs of his breast, not having a dislocation, (and) it is not broken while that man continues to suffer with it and shudders exceedingly.

    Diagnosis: Thou shouldst say concerning him: “One having a pain in the ribs of his breast. An ailment which I will treat.”

    Treatment: Thou shouldst bind it with ymrw; thou shouldst treat it afterwards with honey every day until he recovers.

    Gloss: “Ribs of his breast,” means the bones of his sternum being spine(s) like as it were a spine-roast.

    Instructions concerning a dislocation of the ribs of his breast.

    Examination: If thou examinest a man having a dislocation of the ribs of his breast, (and) thou findest that the ribs of his breast are projecting and their heads are ruddy, while that man suffers continually with swellings in his two sides.

    Diagnosis: Thou shouldst say concerning him: “One having a dislocation in the ribs of his breast. An ailment which I will treat.”

    Treatment: Thou shouldst bind it with ymrw; thou shouldst treat it afterwards with honey every day, until he recovers.

    Gloss: “A dislocation in the ribs of his breast,” means a displacement of the heads of the ribs of his breast (sternum), which are fastened to his breast (sternum).

    “He suffers with swellings in his two sides,” means that he suffers in the articulations thereof in his breast (sternum) spreading in his two sides.

    “His two sides,” means his two flanks.


    Case Forty-Four: Instructions concerning a break in the ribs of his breast.

    Examination: If thou examinest a man having a break in the ribs of his breast, over which a wound has been inflicted; (and) thou findest that the ribs of breast crepitate under thy fingers.

    Diagnosis: Thou shouldst say concerning him: “One having a break in the ribs of his breast, over which a wound has been inflicted. An ailment not to be treated.”


    Case Forty-Five: Instructions concerning bulging tumors on his breast.

    Examination: If thou examinest a man having tumors on his breast, (and) thou findest that swelling have spread over his breast; if thou puttest thy hand upon his breast upon these tumors, (and) thou findest them very cool, there being no fever at all therein when thy hand touches him; they have no granulation, they form no fluid, they do not generate secretions of fluid, and they are bulging to thy hand.

    Diagnosis: Thou shouldst say concerning him: “One having tumors. An ailment with which I will contend.”

    Treatment: There is no treatment. If thou findest tumors in any member of a man, thou shalt treat him according to these directions.

    Gloss: “Bulging tumors on his breast.” means the existence of swellings on his breast, large, spreading and hard; touching them is like touching a ball of wrappings; the comparison is to a green hemat fruit, which is hard and cool under thy hand, like touching those swellings which are on his breast.


    Case Forty-Six: Instructions concerning an abscess with prominent head in his breast.

    Examination: If thou examinest a man having an abscess with prominent head in his breast: (and) thou findest a very large swelling protruding on his breast, oily, like fluid under thy hand, while they produce some clamminess of the surface, (and) their faces have no ruddiness.

    Diagnosis: Thou shouldst say concerning him: “One having an abscess with prominent head in his breast .An ailment which I will treat with cold applications to that abscess which is in his breast.”

    Treatment

    a. Sh,t-fruit, ntr.t, ksnty, Triturate, bind upon it.
    b. Fruit of ss, ksnty, mason’s mortar, water Triturate, bind upon it.

    If there is resistance to these cooling applications, thou shouldst avoid those remedies until all fluid which is in the abscess with a head exudes. Thou shouldst treat him with wound-treatment, with applications for drawing out the inflammation from the mouth of the wound (sore?) in his breast:

    Leaves of acacia, sycamore, juice of ym’-leaves, ox dung, hny-t’, Bind upon it.

    Thou shouldst make for him astringents, in his breast:

    a. powder of green pigment, drt of cedar, ointement fat, northern salt, ibex grease, Bind upon it.

    Thou shouldst make for him poultices: Red spnn, sycamore. Triturate, apply to it.

    Gloss: “An abscess with prominent head in his breast,” means that there is a large swelling due to the injury which is in his breast, soft like fluids under the hand .

    “Clamminess of their surface”, means their skin is not hot.

    “There is no ruddiness upon it,” means that there is no redness upon it.


    Case Forty-Seven: Instructions concerning a gaping wound in his shoulder.

    First examination: If thou examinest a man having a gaping wound in his shoulder its flesh being laid back and its sides separated, while he suffers with swelling (in) his shoulder blade, thou shouldst palpate his wound, shouldst thou find its gash separated from its sides in his wound, as a roll of linen is unrolled, (and) it is painful when he raises his arm on account of it, thou shouldst draw together for him his gash with stitching.

    First diagnosis: Thou shouldst say concerning him: “One having a gaping wound in his shoulder, its flesh being laid back and its sides separated while he suffers with swelling in his shoulder blade. An ailment which I will treat.”

    First treatment: Thou shouldst bind it with fresh meat the first day.

    Second examination and treatment: If thou findest that wound open and its stitching loose, thou shouldst draw together for him its gash with two strips of linen over that gash; thou shouldst treat it afterwards with grease, honey, (and) lint every day until he recovers. If thou findest a wound, its flesh laid back, it sides separated, in any member of a man, thou shouldst treat it according to these directions.

    Third examination: If however, thou findest that his flesh has developed inflammation form that wound which is in his shoulder, while that wound is inflamed, open, and its stitching loose, thou shouldst lay thy hand upon it. Shouldst thou find inflammation issuing from the mouth of his wound at thy touch, and secretions discharging therefrom are cool like wenesh-juice.

    Third diagnosis: Thou shouldst say concerning him: “One having a wound in his shoulder, it being inflamed, and he continues to have fever from it. An ailment with which I will contend.”

    Fourth examination: If then thou findest that man continuing to have fever, while that wound is inflamed.

    Fourth treatment: Thou shalt not bind it; thou shalt moor (him) at his mooring stakes, until the period of his injury passes by.

    Fifth examination: If however, his fever abates and the inflammation in the mouth of his wound dissipates entirely.

    Fifth treatment: Thou shouldst treat him afterward with grease, honey, (and) lint every day, until he recovers.


    Case Forty-Eight: Instructions concerning a sprain of a vertebra [in] his spinal column.

    Examination: If thou examinest [a man having] a sprain in a vertebra of his spinal column, thou shouldst say to him: “Extend now thy two legs (and) contract them both (again).” When he extends them both he contracts them both immediately because of the pain he causes in the vertebra of his spinal column in which he suffers.

    Diagnosis: Thou shouldst say concerning him: “One having a sprain in a vertebra of his spinal column. An ailment which I will treat.” Treatment: Thou shouldst place him prostrate on his back; thou shouldst make for him….


     

  • Where is the Capstone of the Great Pyramid?

    Where is the Capstone of the Great Pyramid?


    The Great Pyramid of Giza is one of the most geometrically perfect structures ever built on planet Earth. You can find books, careers, even entire lives devoted to theories about how it was built and what its intended purpose was. However, even if you’re a first time onlooker, whether in person or in a photograph, one thing is blatantly obvious–the top seems to be missing.

    The top or capstone is traditionally thought to be the last piece added when constructing a pyramid. Some have speculated that the Great Pyramid’s capstone was made of solid gold, or in some theories, at least gold-plated. Of course presently undetermined, some have stated this was for an aesthetic purpose, boasting the wealth and power of the Pharaoh Cheops, for whom it was supposedly built. Others have offered a more functional explanation such as The Great Pyramid is actually a machine and its design, including a massive gold capstone, was intended for harnessing and transmitting energy, not just for showing-off.

    Since the capstone is absent, rumors abound as to why it’s missing or where it has gone. Egyptologists tend to stick by their guns–namely, that the pyramid was a tomb built for Cheops around 2500 BC and that the capstone is missing because it was looted, similar to other ancient Egyptian relics and tombs. Archaeologists, geologists, and researchers have been poking holes in this mainstream theory for decades. If you want the official version of The Great Pyramid and its missing capstone, go read the first paragraph of any encyclopedia entry. We will explore some of the “other” theories for those who find it hard to swim in the mainstream.

    The First Building?

    Readers familiar with the work of Edgar Cayce, Graham Hancock, or Erich von Daniken have undoubtedly heard of Atlantis or of the prehistoric civilizations whose technological advancement is claimed to rival or surpass our own. The location of this mysterious land has never been proven, though most tend to agree that Atlantis was somewhere in the Atlantic Ocean. Some researchers propose that our modern era of civilization began with the destruction of the old era, or Atlantis. Across the globe, nomadic peoples and primitive cultures seemed to experience advancements in sudden bursts. One theory is that these cultures were infiltrated by refugees from the Atlantean culture. They brought with them the knowledge for advancing technology and thus seeding a modern civilization.

    In this theory, many believe that The Great Pyramid (with its capstone) is much, much older than commonly suggested. In fact, some believe it was built to preserve the Atlantean legacy. Others suggest that it was built after the cataclysm, using the knowledge that the refugees had preserved. Either way, the precision and technology necessary to build this massive structure eludes even the cutting-edge of modern science.

    When examining why The Great Pyramid was built, we will further discuss two hypotheses.

    1. The design of the pyramid encodes mathematical information about the form and function of the universe. It was made so large with the hardest stone around in order to protect this vital information and to ensure that it would stand the test of time.
    2. The finished pyramid (with capstone) was a device or machine for harnessing and using energy.

    Who built The Great Pyramid, and when it was built remains a mystery, however, the mathematics that are so ubiquitous in its design are not. Contrary to popular belief, there are no inscriptions or hieroglyphs inside the pyramid.

    The only clues we have are measurements, ratios, and proportion. Some believe that the pyramid is a geometric representation of the Earth. The length of the bases, the height, and the slope of the sides correspond to the circumference of the Earth, its diameter, and its surface area. This data is essential to travel, astronomy, and cartography, among other things. The imaginary numbers Pi and Phi, though often attributed to Greek astronomers, are also prevalent in the much older Great Pyramid.

    Unlike the mathematical hypothesis above, the “machine” theory looks to the inner parts of the pyramid, such as its rooms and chambers. The inner-workings of the pyramid were designed in a very odd, but specific way. The Queen’s Chamber and The Grand Gallery, in particular, are designed in such an elaborate manner that it casts doubt onto their “official” functions as simply a tomb and a passageway.

    The peculiar nature of the inside of the pyramid has inspired a number of studies and speculations as to the acoustical properties of these rooms, the specific material chosen for their construction, the relationship of the rooms to one another, and the type of energy that The Great Pyramid was built to manipulate. Sub-theories and possible explanations are many, but the verdict is still out on what kind of machine this pyramid really was, or is.

    The common theme among these sub-theories is that the pyramid does not function without the capstone. The capstone completes the pyramid and is considered the most important part. Without it, we’re left with a 13-acre, six-million ton mystery. The golden capstone has been missing for as long as history seems to remember. Could it be the missing piece to the most advanced machine on our planet?

    The Egyptian Government had plans to put a gold-plated capstone on The Great Pyramid at the turn of the century to celebrate the beginning of its seventh millennium, but scrapped its plans at the last minute, with no real explanation. Whether this was to restore the energetic function of the pyramid, or simply a gesture to promote tourism and Egyptian history, we may never know. And so, tomb, puzzle, or machine, The Great Pyramid remains incomplete, like the symbol found on the back of every American one-dollar bill.

    Read more http://otherworldmystery.com/where-is-the-capstone-of-the-great-pyramid