by George Reynolds

The Book of Abraham is a short scripture that Joseph Smith presented in 1842 as his translation of an ancient Egyptian papyrus, and it is canonized today as part of the Pearl of Great Price. George Reynolds (1842–1909), for years Brigham Young's personal secretary and later a member of the First Council of the Seventy, wrote this defense of its authenticity in 1879, working chapter by chapter through the papyrus's discovery, Abraham's life and teaching, and points of supposed confirmation drawn from Josephus, classical mythology, Egyptology, pyramid measurement, and the astronomy of Abraham's day.

Two things a reader should know going in. First, the papyrus fragments that survived Reynolds's lifetime resurfaced in 1967 and were examined by Egyptologists, who identified them as a standard copy of the Book of the Dead and other conventional funerary texts, not a unique Abrahamic document; that later finding is no part of this 1879 book, which of course argues the opposite case with the tools of its own day. Second, this book expounds and defends the Book of Abraham's own account of Pharaoh's ancestry through Ham and Egyptus, and its statement that this line was "cursed... as pertaining to the priesthood" — the scriptural passage the Church of Jesus Christ of Latter-day Saints cited, until a 1978 revelation reversed the policy, as grounds for withholding priesthood ordination and temple ordinances from Black members. Reynolds treats that passage as history to be corroborated, not as a live policy question; readers should hold both facts in mind while reading his argument.

Contents

Chapter I

Chapter II

Chapter III

Chapter IV

Chapter V

Chapter VI

Chapter VII

Chapter VIII

Chapter IX

Chapter I

INTRODUCTORY.--THE DISCOVERY AND SUBSEQUENT HISTORY OF THE MUMMIES.--TRANSLATION OF THE PAPYRUS BY THE PROPHET JOSEPH SMITH.

THE late republication of the pearl of great price has drawn renewed
attention to the Book of Abraham, which forms a portion of its contents. And as
but very little has ever been said by the Elders of the Church in advocacy of its
claims as an inspired record, written by one prophet of God in the infancy of the
earth's history, and translated by another prophet of the Most High in the dispensation
of the fulness of times, we think that a few chapters written to prove its genuineness
and divine origin, will not be without value to the Latter-day Saints, and to the
world at large. For while the people of God have said or written little in its defense,
there have been those opposed to the revelations of God in these days, who have
vigorously attacked it, who have styled its language "gibberish," and classed it
among the "pious frauds" that have so often disgraced the history of religion, Christian
and heathen. We hold, and we have confidence that we can prove, by history, science,
and in various other ways, that the Book of Abraham is exactly what it claims to
be, and that it was translated by the wisdom and power of God for the benefit of
the human family, by the Prophet Joseph Smith.

Before entering into the discussion of its contents, we deem it
advisable to say a few words with regard to the manner in which it fell into the
possession of our martyred Prophet. The account he gives in his history of this
incident, is to be found under date of December 30, 1835, (Vol. XV. *Millennial
Star,)*from which we condense: He states that the records from which the Book
of Abraham was translated were found in one of the catacombs, near the city of Thebes,
in Egypt, in the year 1831, by a French traveler named Antonio Sebolo, who had received
permission from Mehemet Ali, the then ruler of Egypt, to open it. After vast labor,
an entrance was effected on the 7th of July, 1831, and several hundred mummies discovered
therein, in various stages of decomposition. M. Sebolo obtained eleven of the best
preserved mummies and started with them for Paris, the capital of France. On the
way he was taken sick, and after an illness of ten days, died at Trieste. In his
will he left these valued remains of ancient Egyptian art to his nephew, Mr. M.
H. Chandler, and after various vicissitudes they came into this latter gentleman's
possession in April, 1833. He proceeded to make a living by their exhibition, and
traveled about the country for that purpose, reaching Kirtland July 3d, 1835. In
the meantime he had opened the coffins and found "that in connection with two of
the bodies was something rolled up with the same kind of linen, saturated with the
same bitumen, which, when examined, proved to be two rolls of papyrus." "Two or
three other small pieces of papyrus, with astronomical calculations, epitaphs, etc.,
were found with others of the mummies." In Joseph's history is the following account
of Mr. C's visit to Kirtland.

"On the 3d of July Michael H. Chandler came to Kirtland to exhibit
some Egyptian mummies. There were four human figures, together with some two or
more rolls of papyrus covered with hieroglyphic figures and devices. As Mr. Chandler
had been told I could translate them, he brought me some of the characters, and
I gave him the interpretation, and like a gentleman he gave me the following certificate:

' KIRKLAND, July 6, 1835.

'This is to make known to all who may be desirous, concerning the
knowledge of Mr. Joseph Smith, jun., in deciphering the ancient Egyptian hieroglyphic
characters in my possession, which I have, in many eminent cities, showed to the
most learned; and, from the information that I could ever learn, or meet with, I
find that of Mr. Joseph Smith, jun., to correspond in the most minute matters.

'MICHAEL H. CHANDLER,

' Traveling with, and proprietor of Egyptian mummies.' "[1]

The Prophet, a few days later, writes: "Soon after this some of
the Saints in Kirtland purchased the mummies and the papyrus, and I, with W. W.
Phelps and O. Cowdery as scribes, commenced the translation of some of the characters
or hieroglyphics, and much to our joy found that one of the rolls contained the
writings of Abraham, another the writings of Joseph of Egypt, etc., a more full
account of which will appear in their place as I proceed to examine and unfold them.
Truly we can say the Lord is beginning to reveal the abundance of peace and truth."

From this time it appears from the history that Joseph set himself
diligently to work to translate the records, as often as his other important duties
permitted. Under date of October 1st, he records in his journal: "This afternoon
I labored on the Egyptian alphabet, in company with Brothers O. Cowdery and W. W.
Phelps, and during the research, the principles of astronomy as understood by Father
Abraham and the ancients, unfolded to our understandings." It is desirable that
these dates and facts should be remembered, as they have an important bearing on
our future inquiries. Under date of October 7th, November 24th, and in other places,
he refers to his labors in translating the papyrus. He also makes frequent reference
to showing his friends these records, and of explaining to them their contents,
not only to those in the Church, but to numbers who were not members. We will simply
cite one instance. "December 16th, 1835. Elders McLellin, B. Young, and J. Carter
called and paid me a visit, with which I was much gratified. I exhibited and explained
the Egyptian records to them, and explained many things concerning the dealings
of God with the ancients, and the formation of the planetary system."[2]

The next thing we deem in order is to give the Prophet's description
of the appearance of the papyrus, which description, we may remark in passing, is
identical with that of President John Taylor, who frequently saw them when in Brother
Joseph's possession. The latter writes:[3]

"The record of Abraham and Joseph, found with the mummies, is beautifully
written on papyrus, with black, and a small part with red, ink or paint, in perfect
preservation. The characters are such as you find upon the coffins of mummies, hieroglyphics,
etc., with many characters or letters like the present (though probably not quite
so square) form of Hebrew, without points."

Before proceeding further, it will doubtless be desirable to give
a slight sketch of the contents of those portions of the Book of Abraham already
translated and published. It opens with a short account of his early life at the
home of his father in Ur of Chaldea, of the persecutions he suffered for righteousness'
sake from his idolatrous kindred, and of the causes that led him to leave Chaldea
for Canaan. It gives, at greater length than does the Bible, the covenants made
with him by the Almighty, and affords some exceedingly interesting details with
regard to the history of the priesthood in that early day. Further on an account
of Abraham's visit to Egypt is given, and the revelations of God to him, with regard
to the order of the planetary worlds, the condition of the spirits of mankind in
their pre-existent state, and a history of the creation of this earth are laid before
the reader in plain and simple, but inspired and soul inspiring language. No short
synopsis can give any idea of the beauty, grandeur and value of the truths made
manifest by the Most High to his friend and servant, Abraham; truths which the world,
to-day, in part ignores and partly comprehends. We suggest to our readers the study
of this important, though brief fragment, feeling assured that they will arise from
its perusal with a more exalted and more comprehensive realization of the power,
the glory and the love of God, than the study of any uninspired treatise could ever
give, no matter how beautiful its language, or how sublime its thoughts.

It is our intention, as we pass along, to take up the various subjects
treated in the Book of Abraham, and demonstrate the exact truthfulness of the record,
by the writings of historians, ancient and modern, by the discoveries of archaeologists,
Egyptiologists, astronomers and other scientists, and prove, we believe, beyond
the possibility of successful contradiction, that no element of fraud enters into
its composition. So remarkable have been the confirmatory evidences that we have
met in our investigations into this subject, that we are of the opinion that there
is not a book in existence whose genuineness can be more easily proven than can
that of the record of the Father of the Faithful. Being thus fully assured, we shall
lay the forthcoming chapters before our readers with the joyful assurance that they
will add to the already incontrovertible testimonies that Joseph Smith was a prophet,
seer and revelator, and servant of the Most High God.

We make this last statement advisedly, because it must be evident
to all who seriously consider the matter, that if the Book of Abraham as given to
us by Joseph Smith be true, it must have been translated by a greater than human
power. We well know that so far as the wisdom of this world is concerned, Joseph
Smith was an unlearned man, unskilled in the higher branches of science, with little
other knowledge than that which heaven conferred, but had he been a scientist of
the highest order the production of the Book of Abraham would be but little less
remarkable, as many of the truths taught therein (as we shall presently see) are
in advance of the times, and were as unknown to the sage as to the simpleton in
the year that the papyrus was translated, and indeed for many years afterwards.
Consequently, human learning and human wisdom could not give them to the world.
By some other power, which we claim was divine, they must have been revealed and
made manifest.

[1] History of Joseph Smith,
*Millennial Star,*Vol. XV, page 285.

[2] History of Joseph Smith,
*Millennial Star,*Vol. XV, page 519.

[3]*Ibul,*Vol. XV, page
550.

Chapter II

ABRAHAM'S EARLY LIFE IN UR.--HUMAN SACRIFICES.--CAUSES WHICH LED ABRAHAM TO LEAVE CHALDEA.--CONFIRMATORY TESTIMONY OF JOSHUA, JOSEPHUS, THE BOOK OF JUDITH, ETC.

OF the early history of Abraham's life very little is said in the
Book of Genesis. The mere fact is stated that his father's dwelling place was in
Ur of the Chaldees, where the patriarch married his kinswoman Sarai, where also
his brother Haran died.[1] After these events,
it is recorded, Terah, his father, took a portion of the family and removed to Haran,
where he dwelt until the day of his death, but the causes that led to his removal
are not given. The next chapter opens with the command of God to Abraham, "Get thee
out of thy country, and from thy kindred," etc., but the reasons why God gave him
that command are not mentioned, not even hinted at. The Book of Abraham supplies
many interesting details on this point not to be found in the history given by Moses,
and that the details thus supplied are consistent with the condition of life in
Egypt and Chaldea at that time, and in many respects corroborated by the writings
and sayings of men living in later ages, it now becomes our business to prove.

Abraham states, in the second paragraph, into which his book has
been divided, that his fathers had "turned from their righteousness and from the
holy commandments which the Lord their God had given unto them, unto the worship
of the gods of the heathens," and that "they turned their hearts to the sacrifice
of the heathen in offering up their children unto their dumb idols." In the next
paragraph it is written, "Now at this time it was the custom of the priest of Pharaoh,
the king of Egypt, to offer up upon the altar which had been built in the land of
Chaldea, for the offering unto these strange gods, men, women and children." A little
further on Abraham writes, "And it came to pass that the priests laid violence upon
me that they might slay me also. * * * And as they lifted up their hands upon me
that they might offer me up and take away my life, behold, I lifted up my voice
unto the Lord my God, and the Lord hearkened and heard, and he filled me with a
vision of the Almighty, and the angel of his presence stood by me, and immediately
unloosed my bands, and his voice was unto me, Abraham! Abraham! behold, my name
is Jehovah, and I have heard thee, and I have come down to deliver thee, and to
take thee away from thy father's house, and from all thy kinsfolk, into a strange
land that thou knowest not of, and this because they have turned their hearts away
from me, to worship the god of Elkenah, and the god of Lebnah, and the god of Mahmack-rah,
and the god of Korash, and the god of Pharaoh, king of Egypt; therefore I am come
down to visit them, and to destroy him who hath lifted up his hand against thee,
Abraham, my son, to take away thy life."

To substantiate the truthfulness of the above statements, we ought
to be able to bring testimony in favor of four points:

1st, That human sacrifice was practiced in Egypt and adjacent countries
in Abraham's day.

2d, That Abraham's fathers were idolaters.

3d, That he was persecuted by his fellow countrymen because he opposed
their idolatry.

4th, That God commanded Abraham to leave Chaldea, because his father's
house had turned their hearts away from him to the worship of strange gods.

If the above points can be proven by other testimony than that of
the Book of Abraham, we think we have strong evidence that the record is historically
correct. Admit this, and we have taken a very decided step towards acknowledging
the authenticity of the entire work. For it is very improbable, nay, almost absurd,
to imagine that Joseph Smith, with his limited range of ancient historical knowledge,
could have produced a work of this kind that would be historically correct. Had
the work been a forgery, that is, had it originated with Joseph Smith, the probabilities
are overwhelming that he would have made some egregious blunders, which could easily
have been detected, and the whole affair, from beginning to end, proven a tissue
of falsehoods.

Firstly, then, we have to show that human sacrifices were offered
to the strange gods of the heathen in Abraham's day; more particularly in Egypt,
as it is represented that it was the priest of Pharaoh who officiated on the occasions
mentioned by the patriarch.

To substantiate this point we shall make but one quotation, as its
author mentions so many other historians, ancient and modern, as his authorities,
that in quoting it we call upon them to become our witnesses also. It is taken from
Dissertation II, Whiston's Josephus, and is as follows: "It is evident from Sanchoniatho,
Manetho, Pausanias, Diodorus, Siculus, Philo, Plutarch and Porphyry, that such [human]
sacrifices were frequent both in Phoenicia and Egypt, and that long before the days
of Abraham, as Sir John Marsham and Bishop Cumberland have fully proved: nay, that
in other places (though not in Egypt) this cruel practice continued long after Abraham."

We may here draw attention to the statement that this cruel practice
did not continue in Egypt after Abraham's day, owing, we doubt not, as will hereafter
be shown, to the great influence that that patriarch wielded in later life with
Pharaoh and his subjects, in favor of a more perfect way of serving heaven.

Again, that Abraham's fathers were idolaters, though the book of
Genesis carries no such inferences, as also that Abraham was commanded by Jehovah
to leave his father's house because of this idolatry, is proven, we consider, by
the following extracts. We will first turn to the Book of Judith, in the Apocrypha
(chap, v, verses 6 to 9). It is there represented that when the invading hosts of
the king of Nineveh were approaching the land of Israel, the commanding general
made some inquiries with regard to the history of its people. Then Achior, the captain
of all the sons of Ammon, in answer to his inquiries, replied: "This people are
descended of the Chaldeans, and they sojourned heretofore in Mesopotamia, because
they would not follow the gods of their fathers which were in the land of Chaldea.
For they left the way of their ancestors, and worshiped the God of heaven, the God
whom they knew, so they cast them out from the face of their gods, and they fled
into Mesopotamia and sojourned there many days."

From the above it is very evident that the facts relating to the
"call of Abraham" were not only well known to the Hebrews, but to the people of
the surrounding nations also. As Achior was one in high authority among the sons
of Ammou, his words under the peculiar circumstances in which they were uttered,
would carry great weight, and if unauthorized would meet with severe criticism and
probable contradiction.

But the question is forever set at rest by the words of a greater
than Achior. Joshua, the valiant, God-fearing leader of Israel, shortly before his
death, gathered the people together and rehearsed in their hearing the great things
the Lord had beforetime done for them. It is written that at this time[2]
"Joshua said unto all the people, Thus saith the Lord God of Israel, Your fathers
dwelt on the other side of the flood in old time, even Terah, the father of Abraham,
and the father of Nachor, and they served other Gods. And I took your father Abraham
from the other-side of the flood and led him throughout all the land of Canaan,
and multiplied his seed." And again,[3] "Now,
therefore, fear the Lord, and serve him in sincerity and in truth, and put away
the gods which your fathers served on the other side of the flood and in Egypt,
and serve ye the Lord. And if it seem evil unto you to serve the Lord, choose ye
this day whom ye will serve, whether the gods your fathers served that were on the
other side of the flood, or the gods of the Amorites, in whose land ye dwell; but
as for me and my house, we will serve the Lord." Further evidence than this we deem
unnecessary, as here we have the end of all controversy, even the word of the Lord
on the matter.

We cannot prove, directly from the writings of any authors at our
disposal, that an attempt was made to take Abraham's life for righteousness' sake;
but we can show from the "Antiquities" of Josephus that he was maltreated for that
cause. This historian, after referring to the doctrines taught by Abraham, regarding
God, writes, "for which doctrines, when the Chaldeans and other people of Mesopotamia
raised a tumult against him, he thought fit to leave that country; and at the command
and by the assistance of God, he came and lived in the land of Canaan."

[1] Genesis, chap. xi.

[2] Joshua, chap, xxiv, v. 2,
3.

[3] Joshua, xxiv, v. 14, 15.

Chapter III

ABRAHAM AS A PREACHER OF RIGHTEOUSNESS.--THE TESTIMONY OF PAUL.--HIS MINISTRY IN UR AND HABAN.--GOD'S COVENANT WITH HIM BASED ON THE GOSPEL.

PAUL, the Apostle, in his epistle to the Galatians, writes: "And
the Scripture foreseeing that God would justify the heathen through faith, preached
before the Gospel unto Abraham, saying, In thee shall all nations be blessed." The
record of the covenant made by the Almighty contained in the Book of Genesis, conveys
no intimation that the promise that in Abraham all the families of the earth should
be blessed, was in any way connected with the preaching of the Gospel; we must,
therefore, conclude that the Apostle quoted from some other authority, or that the
Book of Genesis, as handed down to us in the Bible, has been mutilated or abridged.
It is quite possible that both views are correct. Paul had unquestionably other
sources of information with regard to God's dealings with the Father of the Faithful,
than those possessed by modern Christendom; it is also exceedingly probable that
the early Scriptures have not been handed down to us in their entirety. No matter,
this does not affect the subject under consideration; the point to which we desire
to draw attention is, that the Book of Abraham sustains the Apostle's statements
that the covenant was based upon the preaching of the Gospel, whilst Paul's testimony,
on the other hand, confirms the veracity of Abraham's record.

The covenant, as given by the latter, is as follows: "And the Lord
appeared unto me, and said unto me, Arise, and take Lot with thee, for I have purposed
to take thee away out of Haran, and to make of thee a minister to bear my name in
a strange land, which I will give unto thy seed after thee for an everlasting possession
when they hearken to my voice. For I am the Lord thy God; I dwell in heaven, the
earth is my footstool; I stretch my hand over the sea, and it obeys my voice: I
cause the wind and the fire to be my chariot; I say to the mountains, depart hence,
and behold they are taken away by a whirlwind, in an instant, suddenly. My name
is Jehovah, and I know the end from the beginning, therefore my hand shall be over
thee, and I will make of thee a great nation, and I will bless thee above measure,
and make thy name great among all nations, and thou shalt be a blessing unto thy
seed after thee, that in their hands they shall bear this ministry and priesthood
unto all nations, and I will bless them through thy name; for as many as receive
this Gospel shall be called after thy name, and shall be accounted thy seed, and
shall rise up and bless thee, as their father; and I will bless them that bless
thee; and will curse them that curse thee; and in thee (that is, in thy priesthood)
and thy seed (that is, thy priesthood), for I give unto thee a promise that this
right shall continue in thee, and in thy seed after thee (that is to say, the literal
seed or seed of the body) shall all the families of the earth be blessed, even with
the blessings of the Gospel, which are the blessings of salvation, even of life
eternal."

We would here ask, what salvation could be brought to the heathen,
how could they be justified through faith by the preaching of the Gospel to Abraham,
if power and authority were not given him to preach its glad tidings? And again,
how could they be benefited thereby if he did not avail himself of the privilege
thus given of becoming a preacher of righteousness to his fellow man? Furthermore,
we ask, is it reasonable to suppose that he, who was to be father of that race in
whom all the families of the earth were to be blessed by the preaching of God's
word, would not himself be a type of what such messengers of salvation should be?
Is it supposable he would hold his peace and leave the work of regeneration entirely
to his posterity, when it was promised that through the eternal truths revealed
to him all mankind should regain the presence of their God? We think not, and further,
we imagine that his record would lack consistency if some reference was not made
to his ministry and labors. And several such references we actually find more or
less direct and conclusive with regard to his acts as a priest of the Most High.
In fact, the whole of his writings are pervaded with this spirit, and are full of
his anxieties to be a preacher of truth and righteousness. The opening paragraph
of his book abounds with this feeling, indeed it contains nothing else; he writes,
"finding there was greater happiness and peace and rest for me, I sought for the
blessings of the fathers, and the right whereunto I should be ordained to administer
the same, having been myself a follower of righteousness, desiring also to be one
who possessed great knowledge, and to be a greater follower of righteousness, and
to possess a greater knowledge, and to be a father of many nations, a prince of
peace; and desiring to receive instructions, and to keep the commandments of God,
I became a rightful heir,[1] a High Priest, holding
the right belonging to the fathers, it was confirmed upon me from the fathers; *

• • I sought for mine appointment unto the priesthood; according to the appointment
    of God unto the fathers concerning the seed." After the attempt of the priest of
    Pharaoh to take his life, the Almighty tells him, "Behold I will lead thee by the
    hand, and I will take thee to put upon thee my name, even the priesthood of thy
    father, and my power shall be over thee. As it was with Noah, so shall it be with
    thee, that through thy ministry my name shall be known in the earth for ever, for
    I am thy God." Still further on the Lord says: "I have purposed to take thee away
    out of Haran, and to make of thee a minister to bear my name in a strange land."
    Not only in Canaan was he to be a messenger of God's word, but the Almighty afterwards
    tells him, "I shew these things unto thee before ye go down into Egypt, that ye
    may declare all these words."

Thus we find that Abraham, having sought for the privilege of becoming
a preacher of righteousness, in answer to his desire the priesthood was given to
him with the command to magnify it. It is not probable that such a man would fail
in the hour of action. The friend of God and Father of the Faithful was one "who
knew no such word as fail," in carrying out heaven's commands. That he did proclaim
the law of the Lord wherever he went, is evidenced by his statement that in his
youthful home in Ur, his kinsfolk utterly refused to hearken to his voice. So earnest
did he become in his advocacy of the truth, that his death was decided upon, even
by his own father, and he did not flinch from the issue, but the angel of God rescued
him from the sacrificial altar; his work was not yet done. In another place he states,
"I took the souls that we had won in Haran, and came forth in the way of the land
of Canaan." We shall presently discover, by outside testimony, that his ministrations
were not alone confined to Ur and Haran.

We feel fully persuaded that Abraham was not only great in his unflinching
integrity and his unswerving faith, but he was also great as a leader of men--he
commanded his children and his household after him-- and as a preacher of the divine
word. We hold this opinion from the fact that his power in these directions is frequently
referred to by ancient writers, and because the effects of the preaching of God's
holy word can be traced in Gospel ideas mixed with the follies of heathenism in
the mythology and religions of almost every leading nation of antiquity.

We have shown from the Book of Abraham, that in early life the patriarch
desired to become a preacher of righteousness, that God conferred the priesthood
upon him in answer to his desires, and commanded him to proclaim the truths He revealed,
and furthermore, that Abraham joyously fulfilled His command. It is not to be supposed
that strangers could tell the world much about Abraham's desires, or the Lord's
covenants with him, but we can substantiate, from a multitude of sources, that as
a preacher righteousness the patriarch has left his mark indelibly inscribed on
the history of the world. That, indeed, as God promised so He has fulfilled, and
has made Abraham's "name great among all nations," and has also brought to pass
His gracious promise, "through thy (Abraham's) ministry my name shall be known in
the earth forever."

To prove this will be our pleasure in succeeding chapters.

[1] Abraham, in another place,
states that "the records of the fathers, even the patriarchs, concerning the right
of priesthood, the Lord ray God preserved in my own hands." By this means, amongst
others, he no doubt learned that he was "a rightful heir."

Chapter IV

ABRAHAM IN EGYPT.--CONFIRMATORY STATEMENTS OR JOSEPHUS, NICOLAUS OF DAMASCUS, AND OTHERS.--ABRAHAM'S INFLUENCE ON THE RELIGIONS OF EGYPT, PERSIA AND HINDOOSTAN.--TRACES OF GOSPEL TEACHING IN THE MYTHOLOGIES OF EGYPT, PERSIA, CHALDEA, GREECE AND ROME.--FIRST DEPARTURES FROM THE TRUE FAITH.--THE EGYPTIAN WORSHIP OF ADAM AND THE PATRIARCHS.--THE BOOK OF THE DEAD.

THE Book of Abraham states that God commanded the patriarch to show
unto the Egyptians the things that He had revealed unto him. Josephus, in narrating
this portion of Abraham's history--being only partially acquainted with the facts
of the case from the authorities at his disposal--tell us that Abraham went down
into Egypt to avoid the famine in Canaan, and to "become an auditor of their priests,
and to know what they said concerning the gods; designing either to follow them
if they had better notions than he, or to convert them into a better way if his
own notions proved the truest."[1] After his arrival
in Egypt, and the circumstances arising out of the attempt of Pharaoh to add Sarah
to the number of his wives, the outcome of which placed the monarch under obligations
to the patriarch, Josephus states that "Pharaoh gave Abraham leave to enter into
conversation with the most learned among the Egyptians, from which conversation
his virtue and his reputation became more conspicuous than they had been before.
For whereas the Egyptians were formerly addicted to different customs, and despised
one another's sacred and accustomed rites, and were very angry one with another
on that account, Abraham conferred with each of them, and, confuting the reasonings
they made use of, every one for his own practices, he demonstrated that such reasonings
were vain and void of truth; whereupon he was admired by them in those conferences
as a very wise man, and one of great sagacity, when he discoursed upon any subject
he undertook; and this not only in understanding it, but in persuading other men
also to assent to him."[2] In another place the
Jewish historian states, "He (Abraham) was a person of great sagacity, both for
understanding all things, and persuading his hearers, and not mistaken in his opinions;
for which reason he began to have higher notions of virtue than others had, and
he determined to renew and to change the opinion all men happened then to have concerning
God."[3]

So far as Josephus' testimony, confirmatory of this portion of the
Book of Abraham, is concerned, we deem the above abundant. In later chapters we
shall show the great political and religious changes that Abraham's visits to Egypt
produced.

From Egypt we will turn to Persia, and from the writings of various
modern authors adduce testimony to prove that Abraham's power as a religious teacher
was felt, known and recognized in the faith and creed of that nation.

In the sacred book of the ancient Persians and modern Parsees--
the Zend Avista--"it is declared that the religion taught in it was received from
Abraham; and according to Hyde, who supports his statements by quotations and references,
this was believed by leading Arabian writers not only of Persian Magianism but of
Indian Brahmanism." The same writer remarks: "The claims of Magianism to have been
influenced by the revelations made to Abraham are far from being discountenanced
by the laws of historical probability. For the war waged so successfully by Abraham
in behalf of his kinsman, Lot, against the five kings, among whom was the king of
Elam [*i.e.,*Persia], is of itself a sufficient proof that the Father of the
Faithful, Abraham, the Hebrew from Ur of the Chaldees, must have been as well known
to the eastern kingdoms as Moses was in after times."[4]

It is generally admitted that in the days of Abraham the forefathers
of the Persians and Brahmins were one people, inhabiting one region of country.
It is supposed that the ancestors of the latter race moved to India from 1500 to
1300 years B. C. That these two races are of common descent is urged from the close
relationship existing between the Sanskrit, the language of the Brahmins, and the
Zend or Persian; it is also said that the "remarkable identity between the Brahminical
and Persian mythologies indicates, unerringly, the original union of the two." It
may also be noticed that Hitzig, in his "Geschichte dcs Volkes Israel," reasons
from the identity of certain practices observed by Abraham and the patriarchs of
Israel on the one hand, and by Brahminical Hindoos on the other, that a community
of some kind once existed between these people.

The two nations being thus admitted, by authors of research, to
have been one people in Abraham's time, it is supposable that the Brahmin as well
as the Persian branch of the family would exhibit some traces of Abraham's ministry.
On this point it has been written "Abraham's influence extended to Bactria, and
the most complete proof at once of its spread, and the spread with it of the name
and renown of Abraham, is contained in the language and name of the Brahminical
Hindoos."[5]

"The name Brahma signifies he who multiplies; the name Abraham likewise
means the father of a multitude. (Arabic, Rahama, a multitude. Genesis xxii, 5.)
The wife of Brahma was named Savitree. The wife of Abraham was named Sarai or Sarah."
[6]

Mr. Goodsir, remarking on this last extract, writes: "These coincidences
appear to us to be well deserving of attention, though we are not aware that they
have ever before been noticed. We leave them and the whole question of the identity
of Brahma and Abraham to the judgment of our readers, merely observing, in conclusion,
that having found Adam and Noah and Ham to have been the father-gods of Egyptian
mythology, and Japhet the father-god of that of Greece, there is abundant analogy
as well as probability in our inference that the father-god of the Indian superstition
was Abraham."

Admitting the truth of the following extract from the writings of
Nicolaus of Damascus, referred to by Josephus, it is very easy to understand when
and how Abraham obtained his great influence in Persia; and we know of no conflicting
testimony to render the statements unworthy of our consideration. He writes, in
the fourth book of his history: "Abram reigned in Damascus, being a foreigner, who
came with an army out of the land above Babylon, called the land of the Chaldees;
but after a long time he got him up and removed from that country also, with his
people, and went into the land then called the land of Canaan, but now the land
of Judea. * * * Now the name of Abram is even still famous in the country of Damascus,
and there is shewed a village named from him, the habitation of Abraham."

We now come to the consideration of the traces, ofttimes scarcely
discernable, found in the pagan religions of the ancient nations of the eastern
continent, of a time when the worship of the true God was taught and understood
in their midst, for we fully believe that having made of one blood all the nations
of the earth, "God guided and ruled over pagan nations in a manner the same in kind,
though much modified in degree, as in the case of the chosen people; and for the
same great final end." Let it not be supposed, in the following pages, that we desire
to extenuate the sinfulness, or to palliate the foulness of idolatrous, cruel, unclean
and licentious paganism in any of its branches. Our desire is to exalt the goodness
of God, as well as to show that under all the vileness, the indecency, the lust
and cruelty of many of the forms of ancient paganism, could be found a sub-stratum
of pure revealed truth, testifying to us that at some period the fathers of these
peoples held intercourse with the servants of the true God, but had fallen away
from the principles of righteousness aforetime taught them, and after their own
peculiar ways and to suit their own peculiar notions and desires, had heaped to
themselves gods and demons, creeds and rites, ceremonies and mysteries, oracles
and auguries, differing in different nations according to the force of circumstances
and the direction given to them by master minds.

As a proof of the truth of our position, we have but to refer to
the fact that it has been demonstrated that the further we go back through the centuries
to the primeval days succeeding the dispersion of mankind at the Tower of Babel,
the more frequent and more noticeable are the traces of pure religious truth found
intermingled with the follies and vagueries of man-made religions. As an example
of this, it is recounted by Levy, the Roman historian, that certain sacred books
having been found at the burying place of Numa, the great religious legislator of
early Rome, they were burned because they were not suited to the times in which
they were discovered, when Rome had added scores of gods to its Pantheon, though
they were considered suited to the early era in which they were written, when Numa
forbade images and their worship as well as the offering of human sacrifices.

It is not difficult for those who believe in the Bible as it is
written, to understand that immediately after the flood there was but one form of
faith upon the earth, and that the true one. Noah was a preacher of righteousness
both before and after the deluge, and because of their obedience to God's laws,
he and his family were saved from the universal destruction that came upon the wicked.
But their descendants, in an early day, began to depart from the purity of the truths
that had saved "the fathers," and a knowledge of the forms of iniquity that existed
amongst the antediluvians was in some manner conveyed to them, and incorporated
in their debased new systems of worship. Noah, Melchizedek and others battled with
but partial success against these growing infamies, and Abraham was especially called
of the Lord to usher in a new dispensation. We have seen, in part, how he fulfilled
this call; we shall now refer to some Gospel ideas that for many centuries afterwards
were found incorporated amongst the filth and rubbish of paganism, some in Egypt,
some in Persia, some in Chaldea, some in Greece, Rome and other nations. From this
almost universal admixture of the true and the false it is evident that there was
some primeval source from which the ancient gentile nations drew that which was
good and true in their religions.

In our researches into the mythology of these peoples we find, amongst
others, the following Gospel ideas:

The belief in the existence of one great father God.

The prophecy and expectation of the coming of a Son of God in the
flesh.

A reverence for Adam as the great prince of his race, in some nations,
extended to his worship as the father of the terrestrial gods.

The belief in a resurrection, and in future rewards and punishments.

The necessity of faith in the gods, and under certain very remarkable
circumstances, to be hereafter noticed, of repentance and baptism.

The administration of washings and anointings.

Traditions, more or less perfect, of the great war in heaven when
Lucifer and his angels were cast down upon the earth.

The belief in good and bad angels, ministers of the will of heaven.

A belief in the eternity of matter, and

The almost universal practice of sacrifice.

To give strength to the above assertions we shall now appeal to
a number of well-known authors.

The Rev. Mr. Goodsir, in his work on Ethnic Inspiration, writes:
"The principles of mythology enable us to discern the true order in which the various
erroneous and morbid developments of human belief arose. It proves both that monotheism--the
knowledge of the true God, preceded the various forms of polytheism, and especially
the worship of the heavenly bodies; and that the worship of dead men preceded other
forms of false or idolatrous worship; and the same facts which show that the worship
of dead men was the first step in false religion, prove at the same time the original
grafting of this on the belief of a heavenly Creator and Father. Were there no other
than the single case of Egypt, as explained from its language, hieroglyphics and
monuments, by Mr. Os-born, it would place the matter beyond all doubt, so clear
and well-supported is that case. Adam and Eve, Noah and Tamer, Ham, Mizraim[7]
and Phut were all deified there, while the supreme God was incontrovertibly known;
and the sun was only a symbol and the supposed abode of Adam. There is reason to
believe that the state of things in Chaldea and Babylon was substantially the same
as this."

To this we may append the remark that the Egyptians appear to have
recognized the partial truth that there be "that are called gods, whether in heaven
or on earth, as there be gods many and lords many," but were ignorant of the corollary,
"but to us there is but one God the Father." (1 Corinthians, viii, v. 5, 6.)

It must be evident from the light thown on the early history of
the world, more especially of Egypt, by the Book of Abraham, that under the almost
universally existing form of patriarchal government that "the fathers" were not
only High Priests unto God by right of their "fatherhood," but also the kings of
the earth by that same right,[8] and it was 0ne
of the easiest things in the world for the descendants of these men, who ruled by
right divine, to not only reverence them as ministers of heaven's will in all things,
temporal and spiritual, but also to deify and afterwards worship them. Indeed in
the case of most of these holy patriarchs it was but a very small step in advance
of their true position in relation to the sons of men; for "He called them Gods
unto whom the word of God came, and the scriptures cannot be broken." (John, x,
35.)

We next appeal to Mr. Osborn, author of "The Religions of the World."
In writing of the Egyptian mythology, he states: "This most ancient mythology, as
described by authors who lived before the Christian era, and as set forth on the
walls of the temples in which its ritual or worship was performed, was taught to
the initiated and concealed from the vulgar, that God created all things at the
first by the primary emanation from himself, his firstborn, who was the author and
giver of all knowledge in heaven and on earth, being at the same time the wisdom
and the word of God. The birth of this all-powerful being, his manifestation as
an infant, his nurture and education through all the succeeding periods of childhood
and of boyhood, constituted the grand mystery of the entire system." So convinced
were the priests of this people of the coming of a Son of God, that they had chambers
prepared in their temples for his nativity.

Another quotation from Mr. Osborn will, we trust, make the matter
yet clearer to our readers. He says: "The founders of the nation knew not only of
Ham and Mizriam, but of various men and women contemporary with, them, even of our
first parents, Adam and Eve, as well as of our second progenitors, Noah and his
wife Tamer. Adam has thus been handed down to us as Athom, the guide or governor
of the sun; Eve asHathor, who presided over the moon; Noah as Nuh, who presided
over the Nile; while Ham, Mizraim, Phut, Neveth, or Neith, the wife of Ham, and
others, occupied singular and sometimes multiform positions and offices in the Egyptian
Pantheon."[9]

We will now leave modern writers, and draw attention to that wonderful
papyrus, the Ancient Egyptian Ritual or Book of the Dead, and from its hieroglyphics
show the relation in which Adam stood in their mythology, reminding our readers
that the abode of the great father of humanity was supposed by them to be the sun,
and that the chief seat of his worship was at Heliopolis, the city of the sun, the
On of the Scriptures, Aseniath, a daughter of one of whose priests was married to
Joseph, the son of Jacob.

Our extracts are necessarily brief, and simply intended to prove
the trustworthiness of the quotations already made.

In the fifteenth chapter it is written :

"The praise of Athom[10] when
he sets from the land of life, saith the Osir,[11]

" Glory be to Athom, setting from the gate of life,

"When his colors glow in the western gate of the horizon,

"Hail to thee setting from the land of life,

"Thou father of the Gods."

Again, (chapter xvii,) Adamis represented as saying:

"I am the great God, creating myself;

"I am the great Phoenix which is in On;

"I am the creator of beings and existences."

In another place it proclaims:

"Glory be to thee, O Sun; glory be to thee, O Athom,

"When thou goest down, perfect, crowned and glorious."

Adam is also called "the old man whose palace is at On," the "God
alone in the firmament," "Father Athom," "Righteous Athom," and much more. Probably
were we better versed in the mysteries of its hieroglyphics and idioms, the translation
of this wonderful testimony to the belief of the ancients in the immortality of
the soul, which this ritual is, would be yet plainer and more instructive. As it
is, much of its imagery is very difficult for modern minds to grasp.

From the Egyptians we will turn to the Persians, the people next
most likely to show traces in their religion of the influence left by the preaching
of the Gospel in patriarchal days. Mr. Hyde, in his "Religion of the Ancient Persians,"
points out how that Magianism, as set forth in its sacred books, taught that the
human race sprang from a single pair; that it bore testimony to the occurrence of
the flood; that it mentions Noah and his sons; that as far as Abraham is concerned,
it declares him to have been its own author; and that it makes mention also of Moses.
Moreover, it contains predictions respecting the appearance on earth of a Savior,
who would ultimately overthrow the kingdom of darkness and make supreme and universal
the kingdom of light and of God. It also taught the existence of good and of bad
angels, also a resurrection of the dead.

The religions of ancient Greece and Rome were, to a very great extent,
originally drawn from those of Egypt, Persia and Phoenicia. Many traces of Gospel
principles can be found in them, hidden concealed under the mass of filth and abomination
that in later ages disgraced the religions of the kingdoms of brass and iron. Still,
in all these nations it is admitted that "so far from atheism and godless irreligion
being the rule, belief in the Divine, however mistaken, and worship of the Divine,
however superstitious, everywhere prevailed." With regard to special Gospel ideas
prevailing in all these nations, it has been remarked that "baptism was as completely
a portion of the primeval ceremonial worship as was the tenet of immortality and
resurrection a portion of the primeval creed." It is also noticeable that all the
Greek schools of philosophy taught the doctrine of the eternity of matter, and not
only had these races a knowledge of things that occurred in antediluvian days, but
in their different, absurd ways they recounted the history of the war in heaven
when Lucifer was cast out. Those curious on this point can read their accounts of
the war between the Titians and Heaven, and of the giants against Jupiter.

Late discoveries at Nineveh have demonstrated that the Chaldeans
had also a very distinct tradition of this pre-Adamite war, as many particulars
relating thereto have been found transcribed on the earthen tiles exhumed from the
mounds where that once mighty city is supposed to have stood. These tablets having
been translated by Mr. Geo. Smith, of the British Museum, prove to be an account
of the war in heaven before the creation of this earth, of the fall of man, of the
flood, the building of the tower of Babel, etc. The similarity between the statements
on these cuneiform records and the Bible account of the same events is very remarkable
and interesting, while at the same time they prove how wide spread in ancient times
was the knowledge of God's dealings with humanity.

[1] Josephus, Antiquities, Book
1, chap. viii.

[2] Ibid, Book 1, chap. viii.

[3] Ibid, Book 1, chap. vii.

[4] Ethnic Inspiration, by Mr.
Goodsir, pages 73 and 80.

[5] Ibid.

[6] Osborn's "Religions of the
World."

[7] Mizriam is identified with
Osiris, chief lord of the land of the departed.

[8] Max Muller says "king" originally
meant "father."

[9] "Religions of the World."

[10] The Egyptian form of the
name Adam.

[11] The deceased.

Chapter V

THE ANCIENT PAGAN MYSTERIES.--THEIR HISTORY AND INTENT.--THE CIRCULAR PLATE IN THE BOOK OF ABRAHAM.--ITS PUPORT AND USE.

WE now turn to another interesting feature of this phase of the
subject.

In the explanation given by the Prophet Joseph of the disc or circu­lar
cut accompanying the Book of Abraham, he states: "Fig. 3 is made to represent God
sitting upon his throne, clothed with power and author­ity, with a crown of eternal
light upon his head, representing, also, the grand key words of the holy priesthood,
as revealed to Adam in the Gar­den of Eden, as also to Seth, Noah, Melchisedek,
Abraham, and all to whom the priesthood was revealed." Fig. 7 also contains "the
grand key words of the Priesthood." God having delivered these powers of the heavenly
kingdom to "all to whom the priesthood was revealed," until Abraham's day, it would
be but natural to suppose that as men gradual­ly departed from the truth they would
still endeavor to retain these sacred trusts in their midst; and however much they
might depart from the purity of the faith proclaimed and practised by the ancient
patri­archs they would still strive to perpetuate the knowledge these "keys" conveyed,
that they might have a claim on the blessings of the world to come. It is so natural
to humanity to claim the blessings of God's word long after they have ceased to
regard its obligations.

The fact of these things appearing in the Book of Abraham, written
in hieroglyphics, renders it very supposable that at one time the import of these
revelations was comprehended by those among the Egyptians who received the teachings
of Abraham; and so far as Jewish tradition is concerned, it is full of references
to these matters, though these latter, perhaps, more directly centre in the rites
of the temples at Jerusalem. It is our province to show that the recollection of
these things was sought to be perpetuated amongst the heathen--originating, as usual,
in Egypt long after the greater portion of that which was pure and holy in the principles
with which these things had been associated, by the ministers of the word of Jehovah,
was lost sight of in the teachings and practices of these gentile nations. To do
this we must call attention to the so-called secret "mysteries" of the ancients,
which, to us, seem clearly, in their origin, to have been attempts to imitate the
administrations of the holy priesthood, in the sacred rites appertoining to the
fulness of the Gospel. In the investigation of this point we are greatly indebted
to M. Faber's researches into the "Mysteries of the Cabiri," and to other authors
who have enlarged upon his researches.

According to one of the gentlemen above referred to, "some of these
mysteries were expressly instituted, as there is good reason to believe, to preserve
in remembrance the remains of pure primeval faith and worship." Another states,
"every ancient people possessed its mysteries, which had for their object to uphold
the religious truths that animate the hope of immortality, or in which were observed
rites intended to explain and enforce the conduct suitable to those who cherished
and wished to realize that hope." What took place in the administration of these
mysteries is very difficult for the inquirer to discover, for they were "conducted
in secret, and those who were permitted to take part in them were solemnly obliged
not to divulge what they had seen and learned," the word mystery itself being derived
from a Greek word signifying to "shut the lips." However, from what can be learned
it is believed that the initiated were "powerfully appealed to by scenic or other
modes of representing the condition of the good and bad." According to a writer
in the American Cyclopaedia, "they consisted, in general, of rites of purification
and expiation, of sacrifices and processions, of ecstatic or orgiastic songs and
dances, of nocturnal festivals fit to impress the imagination, and of spectacles
designed to excite the most diverse emotions, terror and trust, and sorrow and joy,
hope and despair. The celebration was chiefly by symbolical acts and spectacles,
yet sacred mystical words, formulas, fragments of liturgies or hymns were also employed.
There were likewise certain objects with which occult meanings, that were imparted
to the initiated, were associated, or which were used in the various ceremonies
in the ascending scale of initiation. The sacred phrases, concerning which silence
was imposed, were themselves symbolical legends, and probably not statements of
speculative truths." St. Croix, on this subjects, writes: "The germ of the mysteries
is lustration," (or purification by water) "and expiation. The doctrines taught
were the necessity of repentance and confession, the immortality of the soul, and
a future state of rewards and punishments." The Sr. De Sacy adds, "certain rites
and symbols were secret, and these it was sacrilege to reveal." Baur states, "the
fundamental idea of the mysteries is that of a god who suffers and dies and afterwards
triumphs over death, and has a glorious resurrection.'' Regarding the Persian mysteries
of Mythras, it has been written: "The initiation was protracted and severe. The
neophyte was baptized, anointed on the forehead and received bread and wine; a crown
was placed on his head."

With regard to the preparation needed from those who asked admission
to these rites the very remarkable statement is made: "It is quite undoubted respecting
them, that as a necessary condition to admission, and as an important part of initiation,
two things were imperatively necessary, namely a confession of sins, a promise of
amendment of life, followed by baptism in some form more or less complete." Faber
states "baptism continued to be handed down in all the mysteries," whilst another
writer affirms that "continence, fasting and lustrations" were necessary pre-requisites
before the applicant could enter the sacred doors. It is also a fact worthy of consideration
that in a list of forty-five sacred Greek words gathered by M. Faber, there is scarcely
one which does not resemble the Hebrew term for the same or a similar object.

As the ages roll round these mysteries degenerated into the most
licentious orgies, where excesses of a disgraceful character were so shamelessly
practiced that in some cases they fell under the ban of the law, though presumedly
a portion of the worship of the gods. As an example of this we will take the mysteries
of Dionysus. These were originally celebrated by women alone, in the temple of Dionysus.
They were presided over by the wife of the Archon king (Basilissa), assisted by
fourteen priestesses, to whom she took an oath that she was pure and unpolluted,
and with whom she offered mystic sacrifices for the welfare of the city. When these
mysteries were introduced into Rome, they speedily degenerated into shameful immoralities;
men, as well as women were initiated; and such were the crimes and excesses committed
that they were at length suppressed by a *senatus consult,*B. 0. 186 (Livy,
xxxix, 8 to 18).

It has been urged as an argument against the veracity of the translation
by the Prophet Joseph Smith, of the circular cut or disc, but why, we cannot comprehend,
that numerous copies of it exist, scattered among the museums of Europe. These copies
have been found buried with mummies in the same way as the one that fell into the
Prophet's hands. Instead of being an argument against the truthfulness of the translation
given by Joseph Smith, we consider it a very strong one in its favor. For this reason,
Egyptiologists acknowledge that some peculiar potency was ascribed to it by the
ancient Egyptians, but their ideas are very vague as to in what that power consisted.
It was customary with the ancient inhabitants of Egypt, to enshroud their dead in
hieroglyphic wrappings, on which various facts relating to the life of the deceased
were narrated. This writing was addressed to Osiris, the chief lord of Amend, the
land of the departed, and amongst other things it stated that the acts of the Osir,
the deceased, had been scrutinized by the seven inquisitors appointed to investigate
the lives of men, and that he was found worthy to pass by those who guarded the
gates of the eternal worlds, and partake of the blessings of the saved. Accompanying
the mummy is also often found this sacred disc, or hypociphilas, as the learned
term it, which, if we mistake not, was usually placed under or near the head of
the mummy. The translations given by the professedly learned convey no idea why
this was so placed, but the revelation through our martyred Prophet, that it contains
the key words of the holy priesthood, at once makes the reason plain. The Egyptians
buried this disc containing these sacred words with their dead, for very much the
same reason that the Saints bury their dead in the robes of the holy priesthood.
No doubt the true meaning of these key words was soon lost from amongst the Egyptians,
but they knew enough to understand something of their value, and as ages rolled
on, their apostate priesthood doubtlessly invented some myth to take their place.
That these priests did claim to hold such keys, is clearly shown in a photograph
in the Deseret Museum, of the walls of the Temple at Karnac, on which the gods are
represented, each holding a key in his hand.

Chapter VI

THE CHRONLOGY OF THE ANCIENTS.--A KEY TO ITS MYSTERIES.--THE ANTEDILUVIAN MONARCHS.--JOSEPHUS AND CHINESE CHRONOLOGY.--ABRAHAM ON PHARAOH'S THRONE.--HE MAKES A TREATY ENDING A ONE HUNDREAD YEARS WAR.--CHEOPS.

IN the seventh paragraph of the Book of Abraham we find the following:
"Now the first government of Egypt was established by Pharaoh, the eldest son of
Egyptus, the daughter of Ham, and it was after the manner of the government of Ham,
which was patriarchal, Pharaoh being a righteous man, established his kingdom and
judged his people wisely and justly all his days, seeking earnestly to imitate that
order established by the fathers in the first generations, in the days of the *first patriarchal reign,*even in the reign of Adam, and also of Noah,
his father, who blessed him with the blessings of the earth, and with the

blessings of wisdom, but cursed him as pertaining to the priesthood."
The next paragraph is as follows: "Now Pharaoh being of that lineage by which he
could not have the priesthood, notwithstanding the Pharaohs would fain claim it
from Noah, through Ham, therefore my father was led away by their idolatry; but
I shall endeavor, hereafter, to delineate the chronology, running back from myself
to the beginning of the creation, for the records have come into my hands, which
I hold unto this present time."

We desire to draw attention to several ideas advanced in the above
quotations.

1st. That the early Egyptians were acquainted with events that occurred
before the flood.

2d. That the antediluvian patriarchs reigned in the midst of their
descendants as kings.

3d. That this form of government was the prevailing one, in the
days immediately succeeding the deluge.

4th. That the Egyptians established in their midst an imitation
or bogus priesthood, that rapidly carried the people into idolatry.

5th. That Abraham, and probably many others, possessed records running
back to the beginning of time.

Modern research has amply vindicated the statements of Abraham's
record with regard to the condition of society amongst the early dwellers on the
banks of the Nile. Listen to what Mr. Osborn states on this subject, and, though
in different wording, note how fully he bears out the patriarch's assertions. Mr.
O. remarks in his "Religions of the "World," that "Egyptian remains prove clearly
that, while to all appearance the first settlers in Egypt carried along with them
some germinal forms of very malignant religious error, they carried with them, in
addition to the mere ancestral or genealogical and historical knowledge, a most
deep experimental knowledge and conviction of the reality of divine being and agency,
and a knowledge also of that form in which, from the time of the Fall, the revelation
of the most important elements of religion appears to have been imparted to mankind."

We shall not attempt to establish the ideas from the Book of Abraham,
above noticed, in the order in which they are placed, but before leaving this branch
of the subject, we believe that we shall be able to adduce sufficient evidence to
convince all who are willing to learn the truth, that Abraham's statements as given
by the Prophet Joseph are historically correct.

The fact of Abraham coming in possession of certain genealogical
records may seem somewhat incredible to those who have not studied the subject.
Many are too apt to consider the people of those early ages as but one step removed
from barbarians, being, if we sense their idea correctly, very much on a par with
the modern Tartar or Bedouin Arab; and the thought of such a people possessing a
literature seems to be inconceivable to the minds of many otherwise intelligent
people. But have such ever noticed that the Bible, in one of its very first chapters,
actually speaks of "the book of generations of Adam," (Genesis v. 1,) and it is
from that book apparently that Moses' genealogical record of the antediluvians was
transcribed. In confirmation of the existence of such a book, Josephus states that
those who lived before the flood "noted down, with great accuracy, both the births
and deaths of illustrious men," (Josephus, book 1, chap. 3,) which record would
undoubtedly be preserved among the royal archives, and as such, being deemed of
the utmost value as giving the genealogy of the kings, be saved by Noah in the ark,
he, according to Abraham and Josephus, also being the reigning sovereign at the
time of the deluge. Josephus specifically states that "that calamity happened in
the six hundredth year of Noah's government." (Josephus, book 1, chap. 3.) In fact
Josephus gives a list of the antediluvian monarchs, or patriarchs, as they are termed
in the Bible, but the fact that he recognized them as the sovereigns of the antediluvian
world is very strong corroborative testimony of the statement of Abraham that Adam
and Noah reigned as kings over their fellow men. The following is Josephus' statement
with regard to this matter: (Josephus, book 1, chap. 3.)

"Seth was born when Adam was in his 230th year, who lived 930 years.
Seth begat Enoch in his 205th year, who, when he lived 912 years, delivered the
government to Canaan, his son, whom he had at his 119th year. He lived 905 years.
Canaan, when he had lived 910 years, had his son Mahalaleel, who was born in his
170th year. This Mahalaleel, having lived 895 years, died, leaving his son Jared,
whom he begat when he was at his 165th year. He lived 962 years and then his son
Enoch succeeded him, who was born when his father was 162 years old. Now he, when
he had lived 365 years, departed and went to God, whence it is that they have not
written down his death. Now Methuselah, the son of Enoch, who was born to him when
he was 165 years old, had Lamech for his son, when he was 187 years of age, to whom
he delivered the government when he had retained it 969 years. Now Lamech, when
he had governed 777 years, appointed Noah, his son, to be the ruler of the people,
who was born to Lamech when he was 182 years old, and retained the government 950
years."

We here draw attention to a somewhat remarkable coincidence. It
is that the length of the reigns of these patriarchs, as given by Josephus, agrees,
with one exception, we believe, with the length of their lives according to Bible
chronology, but what makes this feature more remarkable is that Josephus does exactly
the same thing as the Chinese do in their antediluvian chronology. "The Chinese
account speaks of ten dynasties of superior beings, who ruled in their country 1,000
years each before the sky fell on the earth *(i.e.*the flood). It is not hard
to see that this is only a different and a singular manner of relating the same
facts. * * * Moses informs us that each of these ten generations did extend near
a thousand years, but he let us know that a son and his father walked much of their
earthly race together. The journey of each was long, but it was a simultaneous travel."
[1]

Now, we think that the statement of Abraham turns a key by which
a flood of light is thrown on the early history of the first nations that came into
being after the flood, for instance, the Egyptian, the Chaldean, and the Chinese.
Scientists and religionists have been wrangling for scores of years with regard
to the chronology of these nations, both parties, as a rule, seeming to take it
for granted that these chronological records should stop at the flood, presumedly
for the reason that all mankind but one family of eight were then destroyed. As
there is incontrovertible evidence that the ancients were acquainted with facts
and events relating to the earth and the heavens long anterior to the generally
accepted date of the deluge, skeptics have loudly expressed their doubts as to the
flood having occurred at all. But when we take into consideration the fact that
those who were saved were the royal family--the king and queen, with their three
sons and the princesses, their wives--and that this king (Noah) ruled after as well
as before the flood, it remains no longer a wonder how these nations traced their
existence to years long anterior to that dire calamity. To them it was a terrible
disaster in the history of their nation, nothing more; there was no break in the
royal descent, the same king reigned before and after it took place, the same dynasty
remained in power, his son succeeded to the throne; the royal records were preserved,
and the Egyptians, the Chaldeans, and the Chinese alike with natural national pride
all claimed the sovereigns who ruled from Adam to Noah as the kings of their peculiar
nation. Their records were like three converging lines, centering at Noah, and from
him continuing backward in one and the same straight line to Adam. To illustrate:
let us suppose a case. We will imagine that a vast desolation sweeps over the empire
of Germany. The king and the three princes, with their families, alone are saved
from its fatal horrors. By and by, these three princes establish thrones of their
own, say, one in Prussia, one in Pomerania, and one in Hanover. Would the national
historians of future ages, when these three kingdoms had become great and populous,
stop in their respective national histories at the date that this overwhelming catastrophe
occurred? Would it not be much more reasonable to conclude that they would accumulate
the histories of this and former epochs and continue their accounts through this
calamity to the earliest days their records would reach. We think so, and in this
way we discover an easy and reasonable solution to the difficulties that beset Chinese
and Egyptian chronology, and are able to account for the interminable lists of kings
that grace their annals. In fact, so far as Egypt is concerned, it had no consecutive
chronology. This truth is now admitted by the most learned in that branch of science.
But they undoubtedly carried their records, in a jumbled up way, back beyond the
flood, (probably obtaining some information thereon from the records in the possession
of Abraham,) and in postdiluvian days they, in vanity, inserted the names of scores
of princes who reigned contemporaneously in various parts of the Valley of the Nile.
Admit these two facts, and the solution is found to the mysteries of Egyptian chronology,
what they had of it. Again, why should we permit the descendants of Shem, as in
the case of the Hebrews, to monopolize their antediluvian progenitors. These men
were the fathers of all mankind, and all had equal right to claim them as their
own.

Considerable ridicule has been needlessly expended on the statement
that the sitting figure in Plate III, of the Book of Abraham, represents that patriarch
"sitting upon Pharaoh's throne by the politeness of the king." It has been scoffed
at as an idea entirely too silly to be met with calm argument. To imagine that the
great and mighty ruler of Egypt would invite an "Arab Sheik," at best a shepherd
prince, to sit upon his throne, was altogether too absurd for a moment's serious
consideration; such extraordinary condescension would shame a Chesterfield. But
we all know that it is often as easy to ridicule as it is difficult to disprove;
so we will let the scoffer jest, whilst we bring forward our "strong reasons" for
believing this, as well as all other portions of Abraham's divinely inspired record.
Josephus writes (Antiquities, book 1, chap, viii,) that when Pharaoh discovered
that the woman, Sarah, whom he desired to take into his household, was the wife
of Abraham, he made, as an excuse for his action, that believing her to be the patriarch's
sister he wished to marry her, from his desire to be related to so distinguished
a personage as Abraham. This could not be irony; Pharaoh was not in a condition
to be ironical with his guest. It must have been an excuse that bore upon its face
the probability of truth, and one that would be accepted as genuine by the powerful
visitor from Canaan. Had it been otherwise, it would have been adding insult to
injury, and instead of Abraham remaining in Egypt to become a teacher to its people,
we should probably learn that in anger he returned to his own land. Then, accepting
Pharaoh's own statement to be true, is it difficult to believe that he who wished
to be so nearly allied to Abraham, would, in the fulness of Eastern politeness,
think it any too great a condescension to ask him to sit upon his throne, whilst
he explained to him and to his court the wonders of the numberless creations of
God?

Nor is this all; we have yet other testimony of how powerful a man
was Abraham amongst the children of the Nile. Our readers will probably recollect
that we have already drawn attention to a statement of Josephus, that at the time
the patriarch visited Egypt, the people of that country despised each other's sacred
rites, and were very angry one with another on that account; further, that Abraham
proved to them that their various reasonings were vain and void of truth. Modern
research has shown that Abraham did more than this. It appears that somewhat more
than one hundred years before Abraham's advent into Egypt, one of its monarchs--Mencheres--attempted
to establish the worship of Osiris over all Egypt. As a result, a great religious
war ensued, which continued for a century. The history of the country at this time
becomes involved and obscure in the highest degree, but one fact is absolutely certain,
and that is, that this civil war was fierce, long continued and with varying success.
A late British historical text book states that in the year 1984 B. C. (according
to the best chronology, which is, however, far from satisfactory)[2]
Abraham visited and aided Achthoes [Pharaoh] in forming a treaty with his rival
to terminate the religious war. Then, if it be true that Abraham was so great a
power in his day that by his aid a civil war of one hundred years' duration was
brought to an amicable close, is there anything incongruous in the idea that he,
by politeness, sat upon the throne of the ruler to whom he had been of so great
service?

About this time, as near as can be told, a great change was effected
in the religion of the Egyptians, which we ascribe to the preaching, in their midst,
of the Gospel, by the Father of the Faithful. It appears from Herodotus, that according
to the story of the idolatrous Egyptian priests of his day, that when Cheops ascended
the throne he "closed the temples of the false gods, and prohibited their sacrifices"[3]
Cheops is said to have reigned fifty years, and was succeeded by his brother Chepren,
who also kept the temples closed. In the succeeding reign the temples were again
opened, and the people returned to their old modes of worship. So hated were these
two sovereigns by the heathen dwellers by the Nile, of later years, that Herodotus
states that they would not even mention their names, Mr. John Taylor, author of
"The Great Pyramid; why was it built and who built it?" from various evidences brought
to his notice, infers that these kings "might have been pre-eminently good, or were
at all events of different religious faith" from those who told the story to Herodotus.
Putting the various facts before stated together, that Abraham taught holy principles
to the Egyptians, that his teachings so wrought upon them that they brought to a
close a civil war of one hundred years' duration, and that near this time the idolatrous
temples were closed, all forming parts of one harmonious whole, we are irresistibly
drawn to the conclusion that these changes were brought about by the proclamation
of the Gospel; more especially are we led thereto by the hatred shown to the kings
who accepted this message and carried out these reforms, by the worshipers of Osiris
in succeeding generations. It so much resembles the course pursued by others in
like circumstances in other lands and at other times. Cheops is usually credited
with being the builder of the great pyramid, and to that mighty structure we shall
by and by appeal for testimony to prove that whoever its builders were, they were
acqainted with the sublime system of astronomy revealed by Jehovah to Abraham, with
instructions to teach it to the Egyptians.

[1] Nelson's "Infidelity, its
Cause and Cure."

[2] Facts and Dates by Rev. A.
Mackay, Edinburgh, 1870.

[3]Hartcourt's Doctrines of the
Deluge.

Chapter VII

THE MEANS BY WHICH ABRAHAM WAS TAUGHT ASTRONOMY.--THE ABRAHAMIC SYSTEM OF ASTRONOMY.--FROM THE EARTH TO KOLOB.--THE SYSTEM PROVEN TRUE BY RECENT RESEARCH.--TESTIMONY OR VARIOUS AUTHORS.--ALCYONE.--MR. PETRIE'S TESTIMONY.--ADMISSIONS THAT THE ANCIENTS WERE TAUGHT SCIENTIFIC TRUTHS BY DIVINE REVELATION.

A BRAHAM tells us that there were three ways by which he received
his knowledge of astronomy.

1st. Through the records handed down to him from the antediluvian
patriarchs.

2d. By the use of the Urim and Thummim, which he received from the
Lord in Ur of Chaldea.

3d. By direct communication with the Almighty, who, face to face,
and with His own voice, explained to him the laws that govern His countless creations.

The system of astronomy revealed by God to Abraham is so vast, so
grand, so comprehensive, that no uninspired man ever searched out its depths or
ascended its heights. Occasionally a patient searcher after truth caught a faint
glimmer of its glory, but that was all. But they none learned as Abraham learned,
nor did the profoundest astronomers of forty years ago have aught but the most meagre
and vain conception of the truths given to the world by Joseph Smith in his inspired
translation of Abraham's record. Indeed, the truths there set forth are, today,
scarcely recognized by the more conservative schools of astronomy, it is only the
more daring minds that accept them, even in part.

The great truths told by Abraham regarding the starry hosts of heaven
are recorded thus: "I saw the stars that they were very great, and that one of them
was nearest unto the throne of God; and there were many great ones that were near
it; and the Lord said unto me, These are the governing ones: and the name of the
great one is Kolob, because it is near unto me, for I am the Lord thy God; I have
set this one to govern all those which belong to the same order of that upon which
thou standest. And the Lord said unto me, by the Urim and Thummim, that Kolob was
after the manner of the Lord, according to its times and seasons in the revolution
thereof, that one revolution was a day unto the Lord, after his manner of reckoning,
it being one thousand years according to the time appointed unto that whereon thou
standest. This is the reckoning of the Lord's time, according to the reckoning of
Kolob."

In other words these great, governing planets control all others
in their revolutions, or are the centres around which the others revolve. As the
moon revolves around the earth, and the earth with the other primary and secondary
planets belonging to this solar system revolve around the sun, so has the sun a
centre around which it, with all its earths and moons, revolves, while this grand
centre has a governing planet also, a sun or world around which it, with its attendant
systems of suns and worlds, revolves, and so on until we come to Kolob, the "nearest
to the celestial or the residence of God," which is the grand centre which governs
all the suns and systems of suns "which belong to the same order" as our earth and
those that move with it.

Still further than this the Book of Abraham teaches us:

1st. That Kolob is the greatest of all the stars seen by that patriarch.

That it is so because it is nearest to the celestial, or residence
of God.

That it is nigh unto the throne of God.

That it governs all the planets which belong to the same order as
this earth.

That it is after the reckoning of the Lord's time.

That it is after the manner of the Lord according to its times and
seasons and the revolutions thereof.

That one revolution is a day unto the Lord.

That one day, in Kolob, is equal to a thousand years, according
to the measurement of this earth.

That Kolob signifies first creation.

That it is the first in government, and last pertaining to the measurement
of time. The measurement according to celestial time; which celestial time signifies
one day to a cubit.

2d. That Oliblish stands next to Kolob.

That it is the next grand governing creation.

That it is equal to Kolob in its revolution and in its measurement
of time.

That it holds the key of power as pertaining to other planets.

3d. That Enish-go-on-dosh is also a governing planet, which was
said, by the ancient Egyptians, to be the sun, and to borrow (receive) its light
from Kolob through the medium of Kae-e-vanrash.

4th. That Kae-e-vanrash is the grand key, or governing power, which
governs fifteen other fixed planets or stars, as also the moon (Floeese), the earth
and the sun in their annual revolutions. That Kae-e-vanrash receives its power through
Kli-flos-is-es or Hah-ko-kau-beam.

5th. Kli-flos-is-es and

6th. Hah-ko-kau-beam receive their light from the revolutions of
Kolob.

To summarize: That this solar system is governed by Kae-e-vanrash,
which is governed by Kli-flos-is-es or Hah-ko-kau-beam, which are governed by Kolob.
Whether Oliblish belongs to the same order of systems as this earth, or simply holds
the keys of power-pertaining to other planets, is not so apparent.

When Joseph Smith enunciated the sublime truths above noticed no
such thoughts were prevalent amongst the students of astronomy. The Herschels had
some inkling of the facts, but their ideas were crude and undeveloped. It was not
until the Book of Abraham had been published in America, and if we mistake not in
England also, that Sir Wm. G. Hamilton, of the Dublin University, advanced the idea
that our solar system had a centre around which the sun and all its attendant planets
moved. To-day the scholars in the most radical school of astronomy will only admit
that our system has a centre, and that the probabilities are that that centre has
a centre also round which it and all its satellites move. Further than this they
cannot go. However, the little they do admit, confirms the mighty truths revealed
to Abraham of old and Joseph of today. On the other hand, the followers of the more
conservative schools will simply acknowledge that our solar system has a proper
motion of its own, independent of its relative or apparent motions with regard to
other stars. They admit that "relative to the general mass of stars, our sun is
moving in the direction of the constellation of Hercules." They have come to this
conclusion, because they find that the stars in that part of the heavens are continually
growing brighter, (thus showing they are coming nearer,) whilst those in exactly
the

opposite direction are as continually growing more dim. They have
also discovered that "there are in the heavens several cases of widely extended
groups of stars, having a common proper motion entirely different from that of She
stars around and among them. Such groups they say "must form connected systems,"[1]
or in other words, are all controlled by one and the same governing planet. It is
also admitted that "the stars in all parts of the heavens move in all directions
with all sorts of velocities;[2] but they claim
that the distances of the stars from the earth are so immense, and so short a period
of time has elapsed since they first began to notice these movements, that they
cannot with certainty say whether they are moving in circles or straight lines,
it is only by analogy that they reason that they are moving around a centre. So
little are some of these observers willing to admit, that Prof. Newcomb simply allows
that "as our sun is merely one of the stars, and rather a small one too, it may
have a proper motion as well as other stars." The Smithsonian report for 1871, speaking
of Herschel, says: "The world can afford to wait. Astronomy advances. It may be,
in the distant future, that the mysterious centre around which our sun and his worlds
revolve, may be detected and afford a solution for other mysteries as well as these.
The greatest astronomer is equipped for no more than a Sabbath-day's journey." Another
writer remarks, "Madler attempted to show, from an examination of the proper motions
of the stars, that the whole stellar universe was revolving around Alcyone, of the
Pleiades (or 'seven stars') as a centre--a theory, the grandeur of which led to
its wide diffusion in popular writing." Mr. Wm. Petrie, of London, writing with
regard to this same star says: "Alcyone, a primeval name of the star, means *the
centre,*and has quite recently been discovered to be really the centre around
which even our whole solar system, amongst others, revolves."

Short as is this last quotation, it testifies to three things confirmatory
of the divine inspiration that gave to the world the Book of Abraham.

1st. That this solar system has a central or governing sun or planet.

2d. That this fact was known to the ancients, who gave to this particular
star the name of the centre.

3d. That in modern times this truth has only been "quite recently
discovered." That is to say; Joseph Smith could not have learned it from living
men or modern books, but only through the revelations of God.

And here let us observe that the word planet, as given by Joseph
Smith to the suns, in common parlance called fixed stars, is scientifically correct,
as a planet is a world that moves or wanders through space, and the common nomenclature
of fixed stars is untruthful and scientifically incorrect, as none are absolutely
at a standstill or fixed immovably in one place.

Elder Joseph L. Barfoot affords us the following additional particulars
with regard to the revolution of the solar system around Alcyone. He states: "The
entire march of our sun and its system around its centre is 25,868 years. (The period
of the precession of the equinoxes.) I believe this to be the period of the solar
orbit, and that there is some relation to this period and the sacred cubit (25.025)
which may yet be discovered. The change of 50.1" per annum in the appearance of
the stars as seen from the earth results from the orbital motion around Kolob or
some other large body. This would be a degree in seventy-two years. Of course the
orbit would be immense; the Lord evidently gave the Prophet Joseph an insight into
the order of this grand eternal round, which I think is really pictured in the Hypocephalus.

"The earth rotates on its axis, and moves in its orbit by the power
imparted to its mass by the solar forces; the deflective force from the line of
the sun's motion, produced by the sun's rotation on its axis, and its progression
around the centre of momentum of the system to which it belongs. And, since neither
the earth, nor any other body of matter, has power without motion, so, in the sun's
great power, we have evidence of its great progressive motion. The rotation of the
sun of more than 6,500 feet per second would demand a velocity of progression of
over 26,000 feet per second. Herschel, by observation, was led to conclude that
'the sun somehow moved towards Hercules with the velocity of the earth, or 100,000
feet per second,' and to infer that the sun actually describes 'a great orbit around
some undiscriminated centre.' Sir R. Phillips analogically estimated the size of
this orbit, and announced that with equal centripetal and centrifugal force, it
would require an orbit of 162,885 millions of miles, performed in exactly 25,868
years, the period of the precession of the equinoxes.

"And as the earth and the other planets of this system rotate by
reason of the central solar motion, and turn on their axis by being deflected from
a right line in their respective orbits, Philips has shown that the sun and all
other planets rotate, as a result of the operation of the same law of motion, and
the fact that its satellites move in elliptical (egg-shaped, to be exact) orbits
shows that the solar centre is advancing.

"That this earth is part of a system that suffers no permanent change,
is seen in the unvarying order of the eclipses, which return in periods of eighteen
years and eleven days, if there are four leap years, and in eighteen years and ten
days, if there are five leap years in the period. And although astronomy does not
yet recognize the different orders of planets alluded to in the Book of Abraham,
the teachings of science are all tending to show that there are great governing,
central forces and periodic cycles."

Having thus shown that present research and investigation are proving
the astronomical truths first given to this generation by that unlearned but heaven-inspired
man, the Prophet Joseph Smith, we have next to show that the Egyptians were familiar
with them, and that they learned them through the teachings of Abraham. To have
done this some fifteen or twenty years ago would have been next to an impossibility;
but to-day, through the researches of various talented and earnest men, it can be
demonstrated with comparative ease.

But before we attempt to prove that Abraham was actually the instrument
used of God to instruct the Egyptians in the mysteries of the starry worlds, we
will present a few extracts, from various writers, to manifest that even the scientific
world is beginning to admit that the Egyptians obtained their knowledge of astronomy
through divine agency or revelation, as it was entirely out of their power in those
early postdiluvian days to make such stupendous advances in this science with the
instruments and learning then at their disposal, without they received such aid
from records, etc., of antediluvian times.

Rev. Mr. Mackay, referring to some of the astronomical truths known
to the ancient inhabitants of the land of the Pharaohs, states that he believes
they were "revealedto man, ages and generations before science had any existence,"
and strange to say, the truths to which this gentleman refers have a direct relation
to those contained in the Book of Abraham. Mr. Wm. Osborn, in a sketch of the history
of ancient Egypt, remarks: "According to Moses, moreover, the age that produced
by far the most remarkable of those monuments (the pyramids) was one in which the
Almighty had frequent and familiar intercourse with man, as in the case of the patriarchs,
Abraham, Melchizedek and Job; while the monument itself evinces innumerable evidences
of a knowledge and wisdom to which unaided humanity has nowhere ever attained."

Rev. Mr. Goodsir, from the demonstration of facts akin to the foregoing,
remarks: "The conclusion that some men in primeval times were taught by God, for
important religious and moral purposes, scientific truths which modern men of science
are only now discovering, is maintained on the strength of two lines of evidence--first,
the freedom of scripture rightly interpreted from scientific error, and from the
religious and moral errors witnessed among the pagans as the result of ignorance
and errors in science: and second, the possession by primeval man of such scientific
knowledge *as we are only now reaching,*as demonstrated by the great pyramid.
Certain things render it extremely probable that this knowledge was imparted to
the Ethnics [the gentiles] (who employed it in constructing the great pyramid) by
*servants of God, whom He had taught;*and though ultimately corrupted and
obscured by the pagans, still it is highly probable that, evincing its truth even
from the midst of enveloping error, this scientific knowledge continued to stimulate
the Egyptian, and afterwards the Greek, mind to scientific inquiry. * * * For as
there is the clearest evidence that a revelation of religious truth existed in primeval
times, and continued to benefit men, even when it became more or less corrupted,
so is there as clear evidence that men were primevally instructed in the most important
cosmologic and scientific truths. * * * The extreme probability is that a true scientific
conception of the Kosmos in general would be at first conveyed to man directly by
God, to guard his intelligent and highly-favored child from nature worship."

That God did use Abraham, as stated in his book, to convey astronomical
knowledge to the Egyptians, is, we think, fully demonstrated by the following: Josephus
(book 1, chapter viii,) states that Abraham "communicated to them (the Egyptians)
arithmetic, and delivered to them the science of astronomy, for before Abraham came
into Egypt they were unacquainted with those parts of learning, for that science
came by the Chaldeans into Egypt, and from them to the Greeks also."

This is very strong corroborative testimony, but modern research
actually claims to have discovered the year in which Abraham did this. The British
text book already referred to, entitled "Facts and Dates," published in 1870 by
the well-known firm of Wm. Blackwood & Sons, of Edinburgh (we are particular in
giving details, to show that it proceeds from a reliable and highly respectable
firm), in its history of ancient Egypt, gives the following:

"B.C. 1980. Abraham teaches the king of Egypt the true chronology,
after which the inscriptions bear the name of the year and month."

So far as the actual year is concerned, we deem it a matter of minor
importance, so that the fact is acknowledged, and the truth of modern revelation
vindicated.

[1] " Popular Astronomy, 1878,"
by 'Professor 8. Newcomb, of the United States Naval Observatory.

[2] Ibid.

Chapter VIII

ABRAHAM AS A PYRAMID BUILDER.--PHILITION.--THE USES OF THE PYRAMIDS.--THE COFFER A BAPTISMAL FONT.--SYMBOLISM IN BAPTISM FRO THE DEAD.--THE SACRED CUBIT.--"ONE DAY TO A CUBIT."--ALCYONE.--THE SUN'S DISTANCE.--PYRAMID REFERENCES TO ASTRONOMICAL TRUTHS.--SUMMARY OF PYRAMID REFERENCES.

T'HE next task which we have assigned ourselves, is to show from
the ancient pyramid of Cheops that the true system of astronomy, as taught by God
to Abraham, was known to those who raised this mighty structure. To do this we desire
to draw attention and consider separately three points.

1st. The historical reasons we have for believing that Abraham superintended
the erection of this pyramid.

2d. The reasons why this vast structure was built, and the uses
for which it was designed.

3d. The direct evidences from the dimensions, form, etc., of the
pyramid of Cheops, that tend to prove that its builders were acquainted with the
laws that govern the starry worlds.

The Pharaoh, or king of Egypt, who is generally regarded as the
builder of the first pyramid, is known to secular history by the name of Cheops.
To him and his actions in closing the idolatrous temples of Egypt, we have referred
in a previous chapter, as well as to the statement of Herodotus, that the Egyptians
so detested his memory that they would not even mention his name. Hence he states,
"they commonly call the pyramids after Philition,[1]
a shepherd, who at that time fed his flocks about the place." Remarking upon the
above statement, Mr. Proctor, the celebrated astronomer, writes: "The mention of
the shepherd Philition, who fed his flocks about the place where the great Pyramid
was built, is a singular feature of Herodotus' narrative. It reads like some strange
misinterpretation of the story related to him by the Egyptian priests. It is obvious
if the word Philition did not represent a people, but a person, this person must
have been very eminent and distinguished--a shepherd king--not a mere shepherd.
Rawlinson suggests that Philitis was probably a shepherd prince from Palestine,
perhaps of Philistine descent. Prof. Smyth comes to the conclusion that some She-mite
prince, 'a contemporary of, but rather older than the patriarch Abraham,' visited
Egypt at this time and obtained such influence over the mind of Cheops as to persuade
him to erect the pyramid. According to Smyth, the prince was no other than Melchizedek,
king of Salem, and the influence he exerted was supernatural. * * * It seems tolerably
clear that certain shepherd chiefs who came into Egypt during Cheops' reign were
connected in some way with the designing of the great pyramid. It is clear also
that they were men of a different religion from the Egyptians, and persauded Cheops
to abandon the religion of his people."

If Josephus be correct, Professor Smyth's deductions regarding Melchizedek
are wrong, for the former says that the Egyptians were taught astronomy by Abraham;
without Melchizedek followed Abraham into Egypt instead of preceding him, which,
though possible, we have no account of in any of the sacred writings.

Mr. Proctor further writes: "In the first place, the history of
the pyramids shows that the erection of the first great pyramid was in all probability
either suggested to Cheops by wise men who visited Egypt from the east, or else
some important information conveyed to him by such visitors caused him to conceive
the idea of building the pyramid. In either case we may suppose, as the history
indeed suggests, that these learned men, whoever they may have been, remained in
Egypt to superintend the erection of the structure. * * * The astronomical peculiarities
which form so significant a portion of the great pyramid were probably provided
for entirely under the direction of the shepherd chiefs who had exerted so strange
an influence upon the mind of king Cheops. * * * It is certain in any case that
they [the shepherd chiefs] were opposed to idolatry; and we have thus some means
of inferring who they were or whence they came. We know that one particular branch
of one particular race in the east was characterized by a most marked hatred of
idolatry in all its forms. * * * And the Bible record shows that members of this
Chaldean family visited Egypt from time to time. They were shepherds too, which
accords with the account of Herodotus. * * * But having formed the opinion on grounds
sufficiently assured, that the strangers who visited Egypt and superintended the
building of the great pyramid were kinsmen of the patriarch Abraham, it is not very
difficult to decide what was the subject respecting which they had such exact information.
They or their parents had come from the land of the Chaldeans, and they were doubtless
learned in all the wisdom of their Chaldean kinsmen. They were masters, in fact,
of the astronomy of their day, a science for which the Chaldeans had shown, from
the earliest ages, the most remarkable aptitude. * * * It is highly probable that
the astronomical knowledge of the Chaldeans in the days of Terah and Abraham was
much more accurate than that possessed by the Greeks in the time of Hipparchus."
Mr. Proctor ultimately comes to the conclusion that "the stranger called Philition
by Herodotus, may, for aught that appears, have been Abraham himself." It is a matter
of secondary moment, in this consideration, whether Abraham himself or some other
divinely inspired man, was the actual) architect of the great pyramid; it is sufficient
to know, which it itself testifies, that whoever that builder was, he was acquainted
with the same grand astronomical truths that the Book of Abraham states the Lord
revealed to that patriarch, and which, at the time Joseph Smith translated the papyrus,
were unknown to modern scientists.

Our next inquiries are, with regard to the causes or reasons that
led to the erection of the pyramids, and to the purposes for which they were used.

Various theories have been advanced on these points. Some have supposed
that these vast structures were associated with the religious rites of the ancient
Egyptians; others have suggested that they combined the purposes of tombs and temples;
again, that they were astronomical observatories; also that they had primarily astrological
import. It has also been argued that they were defences against the sands of the
great desert, or places of refuge during the excessive overflows of the Nile; the
idea has also been advanced that they were granaries, somewhat after the manner
of those erected under the direction of Joseph, the Israelite. A very little reflection
will manifest that some of the suggestions are entirely untenable. Take for instance
the notion that they were granaries. If so, what a vast waste of material, how entirely
does their structure and form unsuit them for such a purpose. As wise a people as
their builders must have been would scarcely have constructed a mountain of masonry,
with two or three relatively small rooms therein, for such a purpose. There is some
show of reason for believing that some of them were tombs and temples combined,
but this will not hold good with regard to the pyramid of Cheops. Nothing found
therein has given the least ground-work for the supposition that it was used for
sepulchral purposes. In what is called the king's chamber was found an empty stone
chest or coffer, without a lid; but in form, ornament and material it is entirely
different to the usual sarcophagus used by the ancient Egyptians for the reception
of the embalmed dead.

Two of the reasons advanced above, as applied to the pyramids of
Cheops, are worthy of our consideration.

1st. That it was an astronomical observatory.

2d. That it was associated with the religion of the ancient Egyptians.

The reasons for believing it to have been built as an observatory
are cogent and numerous. There can be no doubt that in many respects it was intended
by its builders to typify astronomical truths; evidence in proof of which will be
hereafter adduced. It has been suggested that the granite coffer found in what is
now called the king's chamber (simply that it may have a distinctive name) was filled,
in whole or in part, as circumstances required, with water, and that the face of
the heavens was reflected therein, through the slanting passages that pointed directly
to the polar star. That this coffer was used as a receptacle for water is highly
probable, from the fact that a well tapping the waters of the Nile is found in the
pyramid.[2] In this inner chamber, surrounded
by this vast mass of masonry, removed as far as possible from the atmospheric and
electric perturbations existing on the earth's surface, it is argued that using
the water in the coffer as a mirror, the most accurate observations could be taken
that were then possible. This idea we deem untenable, as it appears to us that the
inclines and angles in the passages would render such reflection next to impossible.
According to certain Arabian historians "there were placed in the great pyramid
divers celestial spheres and stars, and what they severally operate in their aspects,
and the perfumes which are to be used to them, and the books which treat of these
matters."

The evidences that it was an edifice erected for sacred purposes
are not so strong as those that can be brought forward in favor of its astronomical
uses. We incline to the opinion that it combined both purposes; but we are scarcely
willing to admit that if it was a temple, it was erected by a believer in the faith
that looked upon Osiris and associate deities as the true Gods. The style of this
vast structure and the temples erected by the followers of that faith are the antipodes
of each other. The perfect purity of the pyramid from every idolatrous ornament
and reference as well as of all attempts to glorify the wealth, might or wisdom
of its human builders, makes it differ entirely, generically and radically from
all ordinary Egyptian temples, pictured from top to bottom with the praises of their
false gods. Besides, it is asserted, as before shown that the man who built this
pyramid shut up the temples, a very inconsistent act, if he were a worshiper at
their shrines. We hold the opinion that if this pyramid was used for religious purposes
at all, it was in connection with the doctrines taught by Abraham, and if the Lord
permitted the patriarch to preach to the Egyptians that principle of the Gospel
known to us as baptism for the dead, we can well imagine the use to which the coffer
in the king's chamber was applied. Indeed, the idea that the coffer was a baptismal
font has been suggested by more than one Gentile writer,[3]
but if it were used especially in the ordinances for the salvation of those who
had passed from this sphere of action the symbolism would be almost perfect; for
we have here a font enshrined in the heart of an artificial mountain, that could
be reached only through a straight, stony gate and by a long, narrow and mysterious
passage. How accurately these typify the valley of the shadow of death, and the
grave, and how perfect the imagery of going into the heart of this solid mountain
to act for those who had been laid away in the sepulchre. There is one thing that
greatly strengthens the idea that if its uses were religious, they were Abrahamic.
It is that this very coffer is of the exact capacity of the ark of the covenant
of Moses' day, also that an originally marked oft portion of the chamber in which
the coffer stands is of the exact capacity of the brazen sea, or baptismal font,
in Solomon's Temple. Surely there is something more than a mere coincidence in this.

We next desire to draw attention to some of the important truths
relating to the earth and the heavens, revealed by God to Abraham (as stated in
part in his book), of which the generality of mankind of that and every succeeding
age have remained in ignorance, even to the day in which we live, but with which
the builders of the great pyramid were evidently acquainted. Amongst these and kindred
truths, as manifested in the construction of this vast artificial mountain, we may
mention the law of planetary and solar motion, the distance of the earth from its
centre--the sun, the exact size, shape and density of our terraquous globe, the
precise length of its solar orbit, as also the value of the sacred cubit as the
unit of measurement. Writing on this subject, in a recent number of the *Juvenile
Instructor,*Elder Joseph L. Barfoot (Beth) remarks: "There has been a great
deal of guess-work heretofore about the use of the great pyramid at Geezah. The
prevailing opinion was that it had been intended for a tomb for one of the ancient
kings of Egypt, Discoveries have recently been made which have led to the inference
that it had far more important uses, in fact that it was an observatory, built upon
mathematical principles, and designed to perpetuate, through all succeeding time,
a correct knowledge of the heavens and the earth. * * * It is found that the measure
by which the proportions of the great pyramid were determined is an exact proportional
to the axis of the earth itself. This is a very important thing, for it is thus
in harmony with natural standards of measure, such as used by Deity. This pyramid
standard measure is called the sacred cubit, as it is found that the standard divinely
recognized through Moses was the same as that of the pyramid. The sacred cubit was
the pyramid cubit."

Now then, with this fact before our eyes, let us turn to the Book
of Abraham. The explanation of Fig. 1, of the circular disc, reads thus: "Kolob,
signifying the first creation, nearest to the celestial, or the residence of God.
First in government, the last pertaining to the measurement of time. *The measurement,
according to celestial time; which celestial time signifies one day to a cubit.
One day in Kolob is equal to a thousand years,*according to the measurement
of this earth, which is-called by the Egyptians Jah-oh-eh."

If we understand the above aright it means that with the Gods the
unit of the measurement of time is one of the days of Kolob, or one thousand of
our years, "which celestial time signifies one day to a cubit," or, that as one
of Kolob's days is the unit of celestial time, so the cubit is the unit of celestial
measurement, by which the size of the worlds are measured when the foundations thereof
are laid; by which the distances of the suns and planets are regulated, and all
the creations of the Holy Ones controlled. That this cubit, which was the unit of
measurement of holy things on this earth--the ark of the tabernacle, the temple,
etc., was also the unit of measurement when this earth was created, is further proven
by the following extract from Elder Barfoot's writings: "The sacred cubit is in
length rather more than twenty-five (25.025) inches of English measure. It is
one ten-millionth part of the radius of the axis of the earth at the poles;"
that is, it is 10,000,000 sacred cubits from the centre of the earth to either the
north or south pole, or 20,000,000 through the earth from pole to pole. Brother
Barfoot continues: "No higher or more reliable standard of extreme precision could
be given to man than the measure of the polar radius, for all other terrestrial
and celestial things relating to the earth are in proportion to this natural standard.
So important are the discoveries made recently by means of the sacred cubit that
men are surprised to think that the uses of the great pyramid have been so long
concealed." To this remark of our esteemed brother we answer, the Lord had not turned
the key; and here we pause for a moment to ask, and ask of all the world, how could
Joseph Smith have possibly become acquainted with this great truth if God had not
revealed it unto him. This one truth alone of which all the world was ignorant,
of itself, in its revelation by him, proves him to have been a prophet of the Most
High God.

We now turn to some of the peculiarities of the great pyramid, to
which passing reference has before been made, gleaning our information from the
writings of Petrie, Osborn, Smyth, Mackay, and others. We would observe, however,
that our space prevents us from giving any but the more prominent references.

1st. For parts cosmocally and symbolically significant, the metric
standard of the great pyramid is the sacred cubit, exactly one ten-millionth of
the earth's polar radius, the only natural standard of both unique and extreme precision;
a standard of divine origination, primeval, and preserved in the least disturbed
line of Abraham's family (the Arabs) to the present day. (Mr. Wm. Petrie.)

Does not this testimony almost word for word confirm the statements
of the Book of Abraham?

2d. The direction of the strait entrance passage, inclining at 26°
20' into the north side of the pyramid, was such that at the reputed date of its
establishment[4] this direction was that of the
primeval pole star, then at its lower culmination, while Alcyone[5]
(the centre of, or governing planet which controls our solar system) then near the
celestial equator, was at its upper culmination, or on the same meridian at midnight
of the autumnal equinox. This definite combination cannot recur for 25,898 years;
it marked the date of the pyramid, and of the year of the Pleiades," a commencement
of a natural chronologic era, traditions of which have remained in most times and
countries, or to put it in another shape, "the meridian of the primeval pole star
became rigidly stationary on Alcyone at the date of the great pyramid, after which
it commenced to retrograde."

3d. A thousand billion times the pyramid's weight, carefully computed,
is the mass of the whole earth, namely, six thousand and fifty trillions of British
tons.

4th. The annual circuit of the earth--that is, one year, is represented
by the length of the base circuit of the pyramid, and each day of twenty-four hours
by four cubits. Or each dayof our year is represented by one cubiton each of the four sides of the pyramid, each side representing in its whole
length one year of this earth. Or one day to a cubitas stated in the Book
of Abraham. Can any one explain to us why this pyramid were so built that one
cubitshould represent one dayexactly, if Abraham did not teach this
to them? and if he did, then we have called the pyramids to bear witness to the
truth of his book, which they most assuredly do, and at the same time to the truth
of its translation by the Prophet Joseph Smith. Napoleon Bonaparte, when he gathered
his armies in Egypt, pointing to the pyramids, told his legions that forty centuries
looked down upon them. We have also called these mighty monuments of the past to
bear record to the unity of revealed truth. Admit the above to be facts, and how
is it possible to deny that Joseph Smith received his wisdom from a divine source,
and consequently was a prophet of God.

Mr. Mackay, writing (1870) on facts in astronomy, states that the
great pyramid has been "investigated and explored as no other monument, ancient
and modern, ever was; and the indefatigable explorers have been rewarded with an
abundant harvest of the most brilliant discoveries. One of these, discovered by
Mr. Petrie, is the clear indication that the architect of this pyramid knew the
mean distance of the sun from the earth with an exactitude to which modern science
never approached till within the last seven years. * * * The best lineal and angular
measurements have been combined by W. Petrie, who shows therefrom that the original
height of the great pyramid, from the pavement to its base, was 486.25 British feet;
this multiplied by the ninth power of ten--i.e., 1,000,000,000 gives a result
of 92,093,000 British miles, for the mean distance of the sun. The latest collective
result of science reckons the probable truth to be between 91,970,000, and 92,150,000;
while the great pyramid gives 92,093,000 miles,[6]
being completely within these minimum uncertainties of science." This, by other
references, has been proven to have been no accident, but intended by the builders,
as it constitutes but a small part of the evidence discovered in this direction.

Here, then, we have evidence that the ancient Egyptians had a knowledge
of the true distance from the sun. That they obtained this knowledge only by divine
light is evidenced by the abortive attempts of other ancient investigators to determine
this question. For instance, in the days of Herodotus, (B. C. 500,) it was thought
that the sun was distant only some eight or ten miles; fifty years later it was
estimated by Anaxagoras at 1800; 150 years later, 5,300,000 was the computed distance;
1900 years later, Kepler calculated the distance at 26,400,000 miles; in A. D. 1750
the supposed distance was increased to 81,650,000, and so, from the dawn of creation
until now, uninspired men have been groping after this truth, and even to-day they
are not entirely satisfied that the exact measurement has been obtained.

It is unnecessary, for our present purpose, to enter into all the
details of the varied geometrical, metrical, mechanical, geographical, astronomical
and cosmical references found in the great pyramid, all of which, it is vigorously
asserted, have been tested and proven correct by the very best scientific ability;
nor will space permit us to follow a rapidly-increasing class of writers who find
in its lines, angles and markings a prophetic history of the world; but we should
scarcely feel satisfied if we did not summarize a few of its leading characteristics.
"We find,"[7] to use the language of Dr. J. A.
Seiss, of Philadelphia," a perfect geometric figure, so framed that the four sides
of its base bear the same proportion to its vertical height as the circumference
of a circle to its radius; that each of its base lines measures the even ten-millionth
part of the semi-axis of the earth just as many times as there are days in the year;
that its height multiplied by the ninth power of ten gives the mean distance between
the earth and its great centre of light; that its unit of length is the even five
hundredth millionth part of the polar diameter of the globe we inhabit; that its
two diagonals of base measure in inches the precise number of years in the great
processional cycle; that its bulk of masonry is an even proportion of the weight
of the earth itself, and that its setting and shaping are squared and oriented[8]
with microscopic accuracy." Regarding the coffer in the king's chamber he continues:
"We perceive in it a most accurately-shaped standard of measures and proportions,
its sides and bottom cubically identical with its internal space, the length of
its two sides to its height as a circle to its diameter, its exterior volume just
twice the dimension of its bottom, and its whole measure just the fiftieth part
of the chamber in which it was put when the edifice was built," for it could not
have been gotten into the chamber after the building was finished, by reason of
the size and angles of the entrance passages. Now, then, let us add to these facts
a statement by the same author, and we think our position regarding the veracity
of the portion of the Book of Abraham we have lastly been commenting upon is amply
vindicated. "Everywhere do we encounter the traditions of Abraham's skill in the
knowledge of the heavens, how he argued from his observation of the heavenly orbs,
and how he occupied himself in Egypt teaching the priests of Heliopolis in the lore
of the skies. Doubtless this was not the naked science of astronomy as the schools
conceive of it, but as respected the theological and Messianic truths symbolized
in these celestial hieroglyphics, in which, as in the more literal promises, he
rejoiced to see Christ's day, and saw it and was glad. (John, viii, 56.)" Which
testimony of the Savior's is in direct accord with the statements of the Book of
Abraham; nor need we be surprised thereat, when revelation, ancient and modern,
states that Enoch, and indeed other antediluvian patriarchs, saw not only "Christ's
day," but the world's history, even to the winding up scene.

Admitting that the shape of the pyramid, in connection with its
other references, has a prophetic import, it becomes a remarkable fact that this
stupendous four-sided monument, in this particular phase of its construction, typifies
the number of days, according to the reckoning of the Lord and of Kolob, between
the fall of man and the incarnation of our Savior (4000 years), and the time between
the date of its own construction and the organization of the Church of Jesus Christ
in the last days (also 4000 years), Two of the most important events then in the
future of the world's history, and known in the economy of God, the first as the
ushering in of "the dispensation of the fulness of time," the second as the ushering
in of "the dispensation of the fulness of times."

[1] It is worthy of note that
the root of the name Philition or Philitis signifies a lover of truth, a most appropriate
name for Abraham.

[2] The assertion that this well
connected with the Nile, is denied by Prof. Smyth and other explorers.

[3] Bryant, Faber, Goodsir and
others.

[4] B. C. 2170, or exactly 4000
years before 1830, the date of the organization of the Church of Jesus Cfhrist in
this dispensation.

[5] "The Pleiades are the seven
stars, called *cemah,*which means an *axle,*that on or around which
something turns. Now, a few years ago, Prof. Madler, the German astronomer, was
awarded a gold medal by the scientific societies of Europe. And why? Because he
was the first to advance the hypothesis of the existence of a central body in the
stellar universe, about which all in our system revolved. He fixed, as that preponderating
mass, upon the Pleiades, and upon the brightest star in the group, namely, Alcyone,
as the very centre. Yet from Job we learn this scientific fact, and Prof. Madler
had no special claim for such a discovery, nor had he any right to such a medal,
unless he was a lineal descendant and heir of Job."--Dr. Wild, of New York.

[6] The most recent scientific
estimate of the sun's distance from the earth actually places it within 270 miles
of the exact pyramid figures.

[7] Miracle in Stone.

[8] Oriented--situated with respect
to the four cardinal points.

Chapter IX

SCIENTIFIC OBJECTIONS TO THE PROPHET'S TRANSLATION OF THE BOOK OF ABRAHAM.--F. DEVERIA'S TRANSLATION.--SAMPLES OF ANCIENT LANGUAGES IN THE BOOK OF ABRAHAM.--WORD ROOTS.--LACK OF CHRONOLOGIC SEQUENCE.--CONCLUSION.

IN the year 1855, Messrs. Remy and Brenchly, two French travelers,
visited Utah. On their return to Paris they carried with them a copy of the Book
of Abraham, which they placed in the hands of "a young savant of the Museum of the
Louvre, M. Theodule Deveria," with the request that he would translate it. This
he attempted to do. Messrs. Remy and Brenchly afterwards published an account of
their travels, and embodied therein M. Deveria's soi-disant translation. They pretend
to consider that the disclosures made by the scientific translation should place
the Book of Abraham in the catalogue of the pious frauds that have so often disgraced
the history of religion. We come to an entirely opposite conclusion, and claim that
so far as M. Deveria's translation is concerned, if it does anything, it substantiates
the statements of the Prophet Joseph with regard to the true meaning of the papyri.
Two things, however, have to be remembered--the first, that the Egyptian hieroglyphics
had at least two (but more probably three) meanings, the one understood by the masses--the
other comprehended only by the initiated, the priesthood and others; which latter
conveyed the true though hidden intent of the writer. The second consideration is
that when M, Deveria made his translation, Egyptiology, as a science, was in its
babyhood. Since then highly important discoveries have been made in this branch
of literature, which have greatly changed the con. elusions of earlier students.
But even to-day the science is so inexact that but a few weeks ago the Deseret
Newspublished an anecdote of two eminent Egyptiologists, who unitedly came
to the conclusion that the hieroglyphics on the wrappings of a mummy they were examining
proved the deceased to have been a great warrior or king among the ancient Egyptians.
On removing the inner bandages, the body proved to be that of a woman. If the scientists
of today make such egregious blunders, what may we expect from Messrs. Remy and
Brenchly's young savant of twenty years ago, before Osborn, Smyth, and others, had
made the important discoveries that are almost revolutionizing the ideas of the
learned on ancient Egypt and its literature.

We will now draw attention to a few of the differences between the
two translations.

The Prophet Joseph Smith states that Plate I represents an idolatrous
priest attempting to offer up Abraham as a sacrifice to his gods. M. D. affirms
that it represents the resurrection of Osiris. We ask, if it is a representation
of a resurrection, what is the priest doing with a knife in his hand? Osiris was
not resurrected with a knife, but Abraham would have been slain with one if God
had not delivered him. And it is a somewhat remarkable fact that the original Egyptian
hieroglyphic for the verb Nohem, to rescue, to deliver, was a bedstead-shaped altar
with a bird flying above it, just as represented in Plate I, of the angel of the
Lord rescuing Abraham. Is it not probable that the hieroglyphic had its origin in
this very circumstance?

Joseph the Prophet says Fig. 1 represents "the angel of the Lord."
M. D. states that it is "the soul of Osiris under the form of a hawk (which should
have a human head)." Fig. 3, the Prophet states, is "the idolatrous priest of Elkenah."
M. D. says it is "the god Anubis (who should have a jackal's head)," and in other
places he makes substantially the same statement, that a certain figure represents
somebody or something, or would do so if it were different. This puts us in mind
of a little story. A certain clergyman was visiting the home of one of his parishoners,
when he noticed a little son of his host very busily engaged, first intently eyeing
him and then working away at a slate he held in his hand. Suspecting what he was
doing, the clergyman asked the boy if he was not drawing his portrait, and finding
his suspicions were correct, he asked to see it. With some reluctance the boy consented.
After looking at it a moment, the clergyman exclaimed: "Why, this is not like me!"
and received in reply the very consoling answer, "Well, I guess it's not; suppose
I put a tail on it and call it a dog." So M. Deveria wants to put a head or a tail
on some of these characters and then call them Osiris, Anubis, or some other God!
Anything to beat revelation.

In a great many instances, though the wording in the inspired translation
varies greatly from the scientific attempt, yet the idea is almost identical. Placed
together, they substantiate the statement of an eminent modern writer on Egyptian
literature, who declares that at first sight the religious branch of this literature
"seems to proclaim the Egyptians the most polytheistic of men, but a more careful
examination leads to the supposition that the various gods were only intended to
bring out in symbol and in allegory the various qualities and manifestations of
one great God, incarnate, eternal and omnipotent." Joseph's translation conveying
the higher though hidden meaning, and M. D. the presumedly literal intent of the
hieroglyphics. For instance, Pig. 9, Plate I, is stated by the prophet to represent
"the idolatrous god of Pharaoh;" M. D. calls it "the sacred crocodile, symbolic
of the god Sebat." Sebat was certainly a god to Pharaoh, so wherein lies the difference?
Again, Fig. 3, Plate II, "is made to represent God sitting upon his throne, clothed
with power and authority, with a crown of eternal light upon his head." The scientist
says it is "the god Ra, the sun, with a hawk's head, seated in his boat." What great
difference is there in the idea? and how did Joseph Smith know that it represented
God (call him by what typical name you like) if not by revelation ? What is there
in the figure of a cow (Fig. 6) to convey the idea to an unlearned man that it had
reference to the hosts of heaven? yet both translations distinctly convey that idea.
Figs. 12 to 20 (Plate II), Joseph says will be given in the own due time of the
Lord. M, D. does not attempt to translate them, he says they are "illegibly copied,"
"cannot be deciphered," "illegible in the copy," etc., and so gets out of the difficulty,
but not without insinuating that the MSS. have been "intentionally altered." But
what earthly reason there could be for the "Mormons" attempting to alter them, is
beyond our comprehension. At any rate he does not translate them. . As a sample
of how M. D. twists definitions on purpose to give a different translation from
that of the prophet, we have an instance in Plate I, in the figures representing
the gods of Elkenah, Libnah, Mahmackrah and Korash, which our French savant states
represent the Canopian vessels or jars. And what are the Canopian jars? Certain
jars first found at Canopus, a city at the mouth of the Nile, and because the learned
did not, nor do not now know, with certainty, their intent,[1]
they called them after the place where they were found. But because they were found
at Canopus is it any reason that they should net be the gods Joseph Smith represents
them to be ? The learned believe them to be gods, but their researches result in
no definite conclusions. The Prophet Joseph associates them with the god of the
ruler of Egypt, which statement placed along side of the fact that they were found
in Egypt, gives strength and consistency to his translation. M. D.'s translation
is simply begging the question so far as attempting to prove the inaccuracy of Joseph's
translation is concerned.

Exceptions are taken by M. Deveria to some of the proper names that
appear in the Book of Abraham, and which our martyred prophet informs us were Egyptian.
Messrs. Remy and Brenchly apply the word "gibberish" to certain portions of the
book, which we suppose must relate to such words, as the English portion is plain
enough and gibberish means senseless or unmeaning talk or gabble. To enter into
a detailed account of the root of each Egyptian or Chaldean word given in the book
would be very tedious to the most of our readers; we shall therefore simply summarize
by saying, that so far as we have been able to trace through the authorities at
our disposal, which are very meagre, three things are evident:

1st. That the words given by Joseph have true roots.

2d. That these roots are from the languages of the countries known
to Abraham.

3d. That the meanings of these roots are consistent with the meanings
of the words as translated by Joseph Smith.

All of which proves that they are not gibberish.

As an instance of how far M. D. goes out of his way to attack these
words, he remarks on the statement of Abraham that this earth was by the Egyptians
called Jah-oh-eh; that "the word Jah-oh-eh has nothing Egyptian in it, it resembles
the Hebrew word Jehovah badly translated.'' If it has nothing Egyptian in it how
does it happen that the word Jehovah itself has been claimed by many to be an Egyptian
and not a Hebrew word? With regard to which see Dr. Smith's Dictionary of the Bible.
It is also positive that this sacred word was known to other nations as well as
the covenant people of God, as it is to be found, in its exact form, and applied
to the God of the Hebrews, on line eighteen of the Moabite stone, lately translated
by Sir Henry Rawlinson.

There are other words that are objected to as not being Egyptian.
In reply we ask, How can M. Deveria or any one else, at the present stage of Egyptiology,
tell whether a word was Egyptian or not? Joseph has undoubtedly written the word
in the English characters that best represented the actual sound of the word in
ancient Egyptian. Scientists know nothing positive of those sounds; they knew that
certain hieroglyphics form certain words with certain supposed meaning, but for
the sounds they have to rely on the language of the modern Copts, basing their theory
on the slender foundation that the sounds of words in Egypt are the same to-day
as they were 4000 years ago. We well know that customs, habits, etc., change but
little in the stagnant lives of the inhabitants of Egypt, Canaan, and kindred nations,
but it is almost too great a stretch on our credulity to ask us to accept as definite
the assumed sound of a word in Abraham's day, because it is pronounced in that way
now. For instance, who can, with certainty, assert how the ancient Egyptians pronounced
the name of their own country? Was it Kham-to, or Gyp-to, or Egyptos, or indeed
Ghubsi?

There are certainly some words in the record that are evidently
Egyptian. Such as Kli-flos-is-es, the name of one of the stars. All Egyptiologists
admit that Isis relates to the moon. But it may be urged that Joseph Smith obtained
these words from some Egyptian work. Not so; for the first grammar and dictionary
of ancient Egyptian published in modern times (between 1836 and 1844)--those of
M. Champollion-- were not published until after the translation of the papyrus by
the Prophet Joseph. So that objection falls to the ground.

In the word Kolob we have another instance of a word whose roots
are to be frequently found in the languages of Phoenicia and the neighboring nations,
and the word[2] itself appears in the languages
of some of the descendants of Abraham (certain tribes of the American Indians) at
the present time. But probably this is enough on the subject of language.

There are two other points to which we win allude, that are strong
internal evidence of the genuineness of the Book of Abraham. One is, that in its
historical portion no reference, however slight, is made to events that occurred
after its assumed date of composition. Had Joseph Smith been its author, the probabilities
are strongly in favor of circumstances being mentioned therein that did not take
place until after the time that the book claims to have been written. Had Joseph
been a man well versed in the history of the world in Abraham's day, the probabilities
would not have been so great; but ignorant as he was, so far as book learning is
concerned, of ancient history, this simple circumstance alone is strong evidence
in favor of its authenticity.

The other point to which we wish to draw attention is the lack of
chronological sequence in the historical portions of the book, a trait manifested
in the writings of many of the patriarch's descendants, and which we believe to
have been general with the writers living in the early age of the world. Chronologic
accuracy, in the writers of personal or historical narratives, appears to have been
the outgrowth of a later age.

The concluding portions of the Book of Abraham are mainly historical,
and relate to circumstances that occurred in the heavens in man's pre-existent state,
and at the creation of the world. These subjects have been so ably handled by others
that we shall not attempt to treat upon them here. Besides, they are somewhat foreign
to our subject, and directly have no bearing on the truth of the Abrahamic record,
having been made plain in other revelations of God's word. We shall therefore, with
this chapter, conclude our review of the Book of Abraham, but before doing so must
acknowledge the aid we have received from many wise suggestions and valuable information
afforded us by President John Taylor, Elders Franklin D. Richards, Joseph L. Barfoot,
John R. Howard, David McKenzie and others.

In conclusion we would say, that we believe that those who have
carefully followed us through this inquiry must be satisfied that the Abrahamic
record is genuine. We have appealed to ancient historians and modern scientists,
and they have not failed us; we have called to our aid the monuments of ancient
Egypt, and they have borne unequivocal testimony; we have examined the glorious
system of astronomy advanced in its pages, and find it is being substantiated by
modern research; internally we have found its unities well preserved, nor have we
discovered a contradiction within its pages. As with the Book of Mormon, so with
the Book of Abraham, we feel fully assured, that every day as it passes, every new
discovery that has a bearing on its statements, will increasingly vindicate its
truthfulness, and bear united testimony that Joseph Smith Was indeed and of a truth
a Prophet, Seer and Revelator, inspired by the Spirit of Jehovah, the mighty god
of Jacob.

[1] See article "Canopus," in
American Cyclopaedia.

[2] Kolob signifies in their language
the eye (or light) of the world.

Colophon

George Reynolds (1842–1909) published The Book of Abraham, Its Authenticity Established as a Divine and Ancient Record at Salt Lake City in 1879, through the Deseret News Printing and Publishing Establishment. The 1879 publication places this edition in the public domain in the United States.

This edition is prepared from the complete digitized text of the sacred-texts.com archive (mor/tboa), from the library's local mirror: title page and all nine chapters, with their chapter-numeral and descriptive subtitle headings (the source's own per-chapter table-of-contents wording, reproduced as written, including its occasional period spelling and transcription slips such as "Chronlogy" and "one hundread"). Sacred-texts navigation apparatus has been removed. Otherwise the wording, spelling, and punctuation (including the period's plain hyphens where a printer might now set an em dash) follow the mirror text as transcribed.

Prepared for the Good Work Library by the Tianmu Anglican Church with AI-assisted research, transcription, and editorial work.

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