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The Book of the Bee

The Book of the Bee (19)

THE BOOK OF THE BEE

THE SYRIAC TEXT

EDITED FROM THE MANUSCRIPTS IN LONDON, OXFORD, AND MUNICH

WITH AN ENGLISH TRANSLATION

BY ERNEST A. WALLIS BUDGE, M.A.

LATE SCHOLAR OF CHRIST'S COLLEGE, CAMBRIDGE, AND TYRWHITT SCHOLAR ASSISTANT IN THE DEPARTMENT OF EGYPTIAN AND ASSYRIAN ANTIQUITIES, BRITISH MUSEUM

OXFORD AT THE CLARENDON PRESS 1886.


 

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The Book of the Cave of Treasures

The Book of the Cave of Treasures (32)

THE BOOK OF THE CAVE OF TREASURES

A HISTORY OF THE PATRIARCHS AND THE KINGS
THEIR SUCCESSORS FROM THE CREATION
TO THE CRUCIFIXION OF CHRIST

TRANSLATED FROM THE SYRIAC TEXT OF THE
BRITISH MUSEUM MS. ADD. 25875

BY

SIR E. A. WALLIS BUDGE, KT.

M.A., LITT.D. (CAMBRIDGE), M.A., D.LITT. (OXFORD),
D.LIT. (DURHAM), F.S.A.
SOMETIME KEEPER OF EGYPTIAN AND ASSYIRIAN ANTIQUITIES, BRITISH MUSEUM;
CORRESPONDING MEMBER OF THE ACADEMY OF SCIENCES, LISBON; AND
CORRESPONDING MEMBER OF THE PHILOSOPHICAL SOCIETY OF AMERICA
With 16 plates and 8 illustrations in the text

LONDON
THE RELIGIOUS TRACT SOCIETY

MANCHESTER, MADRID, LISBON, BUDAPEST

1927


Front piece

Imdugud, in Imgig, the lion-headed eagle of Ningirsu, the great god of Lagash

cave-00-front

Sumerian relief in copper on wood representing Imdugud, or Imgig, the lion-headed eagle of Ningirsu, the great god of Lagash, grasping two stags by their tails. It is probable that it was originally placed over the door of the temple of Nin-khursag or Damgalnun at the head of the stairway leading on to the temple platform. This remarkable monument was made about 3100 B.C., and was discovered by Dr. H. R. Hall in 1919 at Tall al-`Ub, a sanctuary at "Ur of the Chaldees" in Lower Babylonia. It is now in the British Museum (No. 114308).


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The Book of Enoch

The Book of Enoch (6)

The Book of Enoch

 A page of the Book of Enoch

enoch-index

A page of the Ethiopic text of the "Book of Enoch" (British Museum MS. Orient. No. 485, Fol. 83b) containing a description of one of Enoch's visits to heaven, and how the archangel Michael took him by the hand and showed him the mysteries of heaven.


From The Apocrypha and Pseudepigrapha of the Old Testament R.H. Charles Oxford: The Clarendon Press


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The Forgotten Books of Eden

The Forgotten Books of Eden (34)

THE FORGOTTEN BOOKS OF EDEN

 Translated in the late 1800's

by

Dr. S. C. Malan and Dr. E. Trumpp.

Translated into King James English from both the Arabic version and the Ethiopic version which was then published in The Forgotten Books of Eden in 1927 by The World Publishing Company.

In 1995, the text was extracted from a copy of The Forgotten Books of Eden and converted to electronic form by Dennis Hawkins.


 

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The Book of Jasher

The Book of Jasher (93)

The Book of Jasher

Referred to in Joshua and Second Samuel

Faithfully Translated

FROM THE ORIGINAL HEBREW INTO ENGLISH

SALT LAKE CITY: PUBLISHED BY J.H. PARRY & COMPANY 1887.


NOTE : According to some sources, this book was once the original start of the Bible. Originally translated from Hebrew in A.D. 800, "The Book of Jasher" was suppressed, then rediscovered in 1829 when it was once again suppressed. Reemerged again, in his preface Alcuin writes the reference to Jasher in 2 Samuel authenticates this book .

The root of the first book of Jasher must be written BEFORE the time of Joshua and Samuel in the Bible because both books refers to the book of Jasher.

"Is not this written in the Book of Jasher?"--Joshua, 10,13.

"Behold it is written in the Book of Jasher."--II. Samuel, 1,18


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The Book of Jubilees

The Book of Jubilees (1030)

The Book of Jubilees

From The Apocrypha and Pseudepigrapha of the Old Testament

by R.H. Charles, Oxford: Clarendon Press,

1913.

Scanned and Edited by Joshua Williams, Northwest Nazarene College.


A page of the Book of Jubilees

jubilees-main

A page of the Ethiopic version of the apocryphal work known to ecclesiastical writers as the "Lesser Genesis," and the "Apocalypse of Moses" (British Museum MS. Orient. No. 485, Fol. 83b). Because each of the periods of time described in the book contains forty-nine to fifty years, the Ethiopians called it MAZHAFA K i.e. the "Book of Jubilees." The passage here reproducted describes the tale of Joseph in the 17th year of his age, his going down to Egypt, and his life in that country.


 See the video about Jubilees in 20 parts:

{youtube}Kq_0-D5UnxM{/youtube}
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The Kebra Nagast

The Kebra Nagast (25)

The QUEEN of SHEBA
AND HER ONLY SON
MENYELEK

being

THE 'BOOK OF THE GLORY OF KINGS'

(KEBRA NAGAST)

A WORK WHICH IS ALIKE THE TRADITIONAL HISTORY OF THE ESTABLISH- MENT OF THE RELIGION OF THE HEBREWS IN ETHIOPIA, AND THE PATENT OF SOVEREIGNTY WHICH IS NOW UNIVERSALLY ACCEPTED IN ABYSSINIA AS THE SYMBOL OF THE DIVINE AUTHORITY TO RULE WHICH THE KINGS OF THE SOLOMONIC LINE CLAIMED TO HAVE RECEIVED THROUGH THEIR DESCENT FROM THE HOUSE OF DAVID

Translated from the Ethiopic

by SIR E. A. WALLIS BUDGE M.A., LITT.D., D.LITT., LIT.D. F.S.A.

Sometime Scholar of Christ's College, Cambridge Tyrwhitt Hebrew Scholar, and Keeper of the Department of Egyptian and Assyrian Antiqui- ties in the British Museum.

WITH THIRTY-TWO PLATES

MCMXXXII

OXFORD UNIVERSITY PRESS LONDON : HUMPHREY MILFORD

{Reduced to HTML by Christopher M. Weimer, September 2002}

 
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The Book of Abraham

The Book of Abraham (10)

THE BOOK OF ABRAHAM

ITS AUTHENTICITY ESTABLISHED AS A DIVINE AND ANCIENT RECORD

WITH COPIOUS REFERENCES TO ANCIENT AND MODERN AUTHORITIES

BY ELDER GEO. REYNOLDS.

1879 SALT LAKE CITY, UTAH

DESERET NEWS PRINTING AND PUBLISHING ESTABLISHMENT.


 

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The Writings of Abraham

The Writings of Abraham (2)

The Writings of Abraham

from the papyri found in Egypt 1831


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The Writings of Abraham 2

Public domain

The Writings of Abraham

from the papyri found in Egypt 1831

part 2

chapter 80 - 160


CHAPTER 80

TRAVELING slowly and stopping often to camp upon our way, we eventually reached Bethel, where yet stood and altar that I had built there at the first.

2. I restored it to its perfect form and offered sacrifices thereon to the Most High God.

3. And I called there upon the name of the Lord of all worlds and offered praise to the name of God and blessed god and gave thanks before Him for all the possessions bestowed upon us and for the many souls we had won in Egypt and for having brought us back safely from that land.

CHAPTER 81

NOW after our departure from Egypt, a faction arose among our people upon seeing the great wealth which Pharaoh had entrusted to us, for they desired property which they could call their own.

2. Lot also was among them, which thing grieved me greatly, but seeing they would not be reconciled, we gave unto them a portion of the common property and they departed from us under Lot's direction and settled in the Valley of the Jordan River.

3. There they went from place to place as their flocks needed pasture until they reached the city of Sodom where they mingled with the inhabitants and became one with them.

4. Lot also built a house in Sodom and settled there, but of all that company that went out from us, only Lot maintained his integrity and did not violate the covenants of his priesthood nor bow to heathen idol gods.

5. Nevertheless, Lot did not walk perfectly in the way of the Fathers for he dwelt not among the people of God but built his own house and he coveted his own property that he should govern it rather than holding all things common with the saints.

6. Nevertheless, Lot did continue to serve the Lord and the Lord loved him and his family and his property grew very large.

7. But I was grieved in my heart that Lot had parted from me for the had stood at my right hand and had been instructed in a better way.

CHAPTER 82

MEANWHILE, I with my people dwelt in Bethel where we did worship the Lord our God after the Order of the Ancients and did strive diligently to establish the Holy Order of God among us in ever increasing perfection.

2. Wherefore, we did banish from among us all contention, all covetousness, all selfishness, and we were of one heart and of one mind and dedicated in all our service unto the Lord and held all things common, for no man called anything his own.

CHAPTER 83

ONE night God appeared to me in a vision and said, Go up to the top of Hazor and lift up thine eyes and gaze eastward and westward and southward and northward and behold all this land for, behold, unto thee and to thy seed after thee shall I give it for an everlasting inheritance.

2. The next day I ascended Hazor as the Lord had commanded me and I gazed upon all the land from the river of Egypt unto Lebanon and Shenir, from the Great Sea unto Hauran, the whole area of Seir as far as Kadish, the whole of the great wilderness which lieth east of the Hauran and the region of Shenir as far as the Euphrates.

3. And as I beheld the land, the Lord my God spake in mine heart, saying, Blessed Abraham, I have chosen thee to stand at the head of a multitude.

4. Wherefore, unto thee and to thy seed after thee I will give this land, even all that thine eye beholdeth, that ye may possess it forever.

5. And I shall multiply thy seed like the dust of the earth, for even as no man can count the dust of the earth, so shall they seed be without number.

6. Rise up, now, and compass this land.

7. Behold the length of it and the breadth of it, for I will give it unto thee and to thy seed after thee forever.

CHAPTER 84

EVEN so, I, Abraham, descended from the high place and set out to behold all the land.

2. I commenced at the river of Egypt and came to the shore of the lake beside which I traveled until I reached the mountain of the ox.

3. Thence, I turned from the great lake which is by Sodom and walked across the breadth of the land until I reached Euphrates.

4. Thence, I journeyed even unto the Red Sea which I followed unto its head.

5. Thence, I went onward to the river of Egypt again, having compassed the whole land according to the command of the Lord.

6. When I had completed my journey, I bowed down and praised the Lord and returned safely unto my family where I found everyone well.

CHAPTER 85

NOT many days thence, under the direction of the Lord, I departed from Bethel and settled in the plains of Mamre on the northeast of Hebron and there I built an altar and offered an offering unto the Most High God and dedicated that land unto the Lord.

2. And I held a great feast unto the Lord for the time of the Passover had come and together with all the men of mine household, Invited Mamre, Aneram, and Eshcol, my friends who were wanderers in the land as we were and who had joined the believers in the Most High God, into the Solemn Assembly.

3. And after this all my people ate and drank together with me before the Lord.

CHAPTER 86

AT this feast, the Spirit of the Lord fell upon me and laying aside my garments, I danced before the Lord and sang unto the Lord a new song, saying, Blessed are Thou, O Lord, who hast given unto man knowledge of Thy ways that he might understand Thy truths and see Thine abundant mercies.

2. Blessed art Thou, O God, who art full of compassion and grace, for the greatness of Thy power, the abundance of Thy truth, the profusion of Thy mercies over all Thy works.

3. Rejoice the soul of Thy servant in Thy truth and through Thy righteousness make me clean before Thee.

4. Blessed art Thou, O Lord, for Thou has placed in the mouth of Thy servant the sacred words of power that I might stand as Thy minister continually that I may confer Thy grace upon Thy children and that I myself may return to Thy presence.

CHAPTER 87

SARAH also rose up, full of the Holy Ghost, and danced and sang before the Lord.

2. And this is the song of Sarah: In Thee, O Lord, will my soul be raised up for Thou hast bestowed upon me Thy grace whereby I am restored to Thy presence for I have entered into thine holy house and received the sacred rites of Thy presence.

3. Surely in my tent at night I will sing songs of joy unto the Lord as I am overshadowed by the priesthood and lifted up in the foreshadowing of eternity.

4. Surely in receiving Thy Spirit through the overshadowing of the priesthood, I have received salvation.

5. Wherefore, in the midst of Thy people, those who reverence Thine holy name, I will praise Thee and glorify Thy name forever.

CHAPTER 88

MY wife Kadar also arose and proceeded to dance and sing before the Lord.

2. And her song was: Bless the Lord, O my soul; exalt His name among the people.

3. I will praise Thee, O Lord, upon my bed when the wellsprings of my joy are opened up.

4. I will praise Thee at all times and seasons.

5. When the sun riseth upon the earth, I will praise Thine holy name.

6. When in its ordered course, day reacheth its turning point at the meridian, I shall not fail to praise Thee.

7. Again in the evening when the daylight departeth, I will marvel at Thy wonders and glorify Thy name.

CHAPTER 89

THEN rose up my wife Judith who danced and sang, saying, Praise the Lord who hath shown me the wonders of His ways.

2. For as I lay upon my bed enwrapped in the ecstasies of the Holy Spirit, when the Spirit rushed into me, I saw the vision of the Almighty and heard that which is unlawful to be spoken.

3. Yea, O Lord, Thou hast visited me and I have heard Thy wondrous secret and I know that it is true. Through Thine Holy Spirit, through the rites of Thine holy priesthood, through the glorious inner vision to which Thou didst open my mind in the moment of passion, Thou has caused a spring of knowledge to well up within me, a fountain of strength and power, of loving kindness and glory in my God.

4. Thou has put an end to the darkness of the world in me and the splendor of Thy glory hath become in me an eternal light.

5. Wherefore, I will praise Thy name forever and give myself unto Thee.

CHAPTER 90

WHEN Judith had finished her song, all the congregation, being filled with the Holy Ghost, arose to their feet and began to dance and sing and praise the Lord and to prophecy in His name.

2. Some saw holy angels in our midst and others saw the heavens opened and beheld God seated upon His throne and all were filled with His Spirit and shouted praises to the Lord in joyousness until dawn.

3. Then we all rose up before the Lord and praised His name for this great outpouring and worshipped Him all that day.

4. And we rejoiced in the grace of the Lord our God.

CHAPTER 91

PREVIOUS to this time, Amraphel, son of Nimrod, king of Shinar, Chederlaomer, king of Elam, Arioch, king of Capadocia, and Tidal, king of Goyim in Mesopotamia, had waged war against Bera, king of Sodom, Birsha, king of Gomorrah, Shinah, king of Admah, Shemeber, king of Zeboiim, and the king of Bela.

2. They assembled for combat in the vale of Siddim and the king of Shinar and his royal allies overcame the king of Sodom and his confederates and imposed tribute upon them.

3. For twelve years they paid their tribute to the king of Shinar, but in the thirteenth year they revolted against him.

4. In the fourteenth year the king of Shinar led forth all his allies and they went up along the way of the wilderness, attacking and plundering all who were confederate with the king of Sodom.

5. But the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim, and the king of Bela came forth to battle and met Amraphel and his allies in the vale of Siddim.

6. However, Amraphel and his allies prevailed against them and Bera, king of Sodom turned and fled and Birsha, king of Gomorrah fell into the slime pits which were in the vale of Siddim and perished there.

7. The remainder of the kings fled unto the mountain which was called Hanabal and tarried there in great fear.

CHAPTER 93

BUT one of Lot's servants who dwelt in his house escaped and came to me in Hebron and told me that Lot, my brother's son, had been taken with all his possessions, but that he yet lived.

2. he showed me, moreover, the route which the kings had taken toward the land of Damascus.

3. When I heard this news, mine heart melted within me for Lot who had stood at my right hand had been as a brother to me in the place of my brother Haran, who had been slain in the Land of Shinar.

4. Oh, that Lot had stayed among the body of saints of the Most High God, I thought, and not go off to possess his own property apart.

5. Then these circumstances would never have befallen him that he should be in the hands of Amraphel, son of Nimrod, king of Shinar and his host.

6. But as I thus mourned over Lot, the word of the Lord came unto me, saying, Up, arouse thee, O Abraham. Take three hundred and eighty of the young men of the strength of thine house and also thy friends Aneram, Eshcol, and Mamre each with one hundred and five of the strength of his house and also Eliezer of Damascus who is with thee in the tent and pursue after Amraphel, son of Nimrod, king of Shinar, for truly I shall deliver his hosts into your hands.

CHAPTER 94

WHEREFORE, we did according to all that the Lord had commanded me, having all seven hundred of men and we pursued after them even unto the valley of Dan where we found them encamped.

2. And falling upon them by night from all four directions, we commenced the work of death and continued wreaking slaughter among them and discomforting them all that night.

3. And with the rising of the sun, they fled from before us until they reached Hobah which is situated to the left of Damascus where we did again overtake them and conquer them.

4. There we did strip them of all that they had taken as plunder and loot and likewise of all their won goods.

5. Lot also and his family we rescued from their hands and restoring to him all his possessions and all that they had taken from him as spoil, we restored him to his home in peace.

CHAPTER 95

WHEN the king of Sodom heard that I had returned from the conquest of Amraphel, son of Nimrod, king of Shinar, he came forth to meet me at the valley of Shaveh which is west of the city of Shalom where Noah and Melchizedek dwelt.

2. And Melchizedek brought forth bread and wine from the city of Shalom unto the valley of Shaveh where we were encamped.

3. And he being the high priest after the Order of the Most High God, brake the bread and blessed it and he blessed the wine also and he distributed them unto me and those who were with me, and we partook and were filled.

4. And Melchizedek lifted up his hands to heaven and blessed me, and said, Blessed Abraham, thou art a man of the Most High God, possessor of heaven and of earth, wherefore, his name and priesthood shall not depart from thee and thy seed after thee while the earth shall stand and even in eternity shall it remain with thee.

5. And blessed is the name of the Most High God and almighty His power, which hath delivered thine enemies into thine hand.

6. And I, Abraham, gave into the hand of Melchizedek, tithes of all I had taken, for he was the presiding high priest after the Order of the Most High God, the first of the fathers unto me, and he reigned under his father Noah.

CHAPTER 96

AND when the king of Sodom had come unto me, he said unto me, My lord Abraham, give me the persons who are not thine but who are with thee whom thou hast rescued from the hand of Amraphel, son of Nimrod, king of Shinar, but let all the property be left with thee.

2. But I said unto him, This day do I, Abraham, lift up mine hand before the Most High God, before His holy angels and before these witnesses who are with us and declare that I will not take even so much as a thread or a shoe's latchet which is not mine, lest thou shouldst say that all Abraham's wealth cometh really from they possession.

3. Only that which the young men who are with me have eaten and that which Aneram, Eshcol, and Mamre, these three stalwarts who went with me, have received as their share shall be excepted of all that I took from Amraphel, son of Nimrod, king of Shinar that was thine.

4. The rest I return freely unto thee.

5. Now go thy way in peace.

6. Thereupon, I returned all the possessions and all the spoil and gave them unto the king of Sodom and I released all the captives and sent them away rejoicing.

CHAPTER 97

AND when I had done this, Melchizedek again lifted up his voice and blessed me saying, Blessed art thou, Abraham, for the Most High God shall visit thee and shall bestow upon thee riches and honor and lands for an everlasting possession because thou hast been true and faithful to the covenants which thou hast entered before Him.

2. Wherefore, thou shalt continue to increase, worlds without end, and the glory of the Lord shall never depart from thee. The blessings of thy Fathers shall rest upon thee and thou shalt stand at the head and in thee and in thy seed after thee, those who shall bear thy priesthood, shall all the nations of the earth be blessed.

CHAPTER 98

THEREWITH, I departed from Melchizedek, rejoicing in his blessing, for he was a man of faith who wrought righteousness and when a child he feared God and by his faith he stopped the mouths of lions and quenched the violence of fire when those of the evil combination sought to destroy him from off the face of the earth.

2. Therefore, having been approved of God, he was ordained an high priest after the order of the covenant which God made with Enoch which is after the order of the Firstborn, even our Father Adam.

3. For this holy order came not by man nor the will of man, neither by father nor mother, neither by beginning of days nor end of years, but of God.

4. For it was established in the beginning of the earth by the Ancients of days, wherefore it is called the Order of the Ancients, and it was delivered unto men from the beginning by the calling of God's own voice according to His own will through the voice of His Priesthood, unto as many as believed on His name and were faithful until they had obtained.

CHAPTER 99

BEHOLD, these could transcend the veil, according to the will of God, and commune with the General Assembly and Church of the Firstborn in heaven and many were caught up to be with them.

2. For God had sworn unto Enoch and unto his seed with an oath by Himself the every one being ordained after this order and calling should have power by faith to break mountains, to divide the seas, to dry up waters, to turn them out of their course, to put at defiance the armies of nations, to divide the earth, to break every band, to stand in the presence of God, to do all things according to His will according to His command, subdue principalities and powers, and this by the will of the Son of the Only Begotten of the Father which was from before the foundation of the world.

3. And men having this faith and coming up unto this order of God could be translated and taken up into heaven.

CHAPTER 100

NOW Melchizedek was a priest after this order which is the Holy Order of God; therefore he obtained peace in Shalom and was called the prince of peace.

2. And his people wrought righteousness and obtained heaven for they sought for the city of Enoch which God had before taken, separating it from the earth, having reserved it unto the latter days or the end of the world.

3. For God hath said and sworn with an oath that the heavens and the earth should come together again and the sons of God be tried even by fire.

4. And thus Melchizedek, having established righteousness, was called the king of heaven by his people or, in other words, the king of peace.

5. And they communed with those in the city of Enoch and in the city of Peleg and had access to them and were blessed all their days.

CHAPTER 101

AFTER these things God appeared to me in a vision and he said unto me, Behold Abraham, it is ten full years since thou camest into this land from Haran.

2. Two years didst thou remain then in the land, seven years wast thou in Egypt and one year hath passed since thy return from Egypt.

3. Now, number all that thou hast and see how it hath increased to double that which went out with thee in the day thou camest forth from Haran.

4. Therefore, fear not, for I am with thee and will be thine help and the source of thy strength.

5. I will be thy shield and thine exceeding great reward and thy wealth and thy possessions shall I increase exceedingly.

CHAPTER 102

AND I said unto Him, My Lord God, truly my wealth and my possessions have increased but, behold, Eliezer of Damascus standeth as mine heir, whereas, prior to my departure from the city of Shalom, Father Shem said unto, Eliezer is a good and righteous man and he shall be greatly blessed in time and in eternity, but he shall not be thine heir, for another shall be thine heir who shall come forth from the womb of thy wife whom thou shalt take in the house of thy father for she is ordained to be thy queen of queens and the mother of thine heir.

2. Wherefore then doth Sarah remain barren, having neither son nor daughter?

3. Nay, replied God, fear not, for none shall be thine heir save he that shall come forth from the womb of they wife Sarah for she is ordained to be thy queen of queens and the mother of thine heir.

4. Therefore is her name called Sarah.

CHAPTER 103

AND the Lord took me out of the camp and He said, Look now toward heaven and tell the stars, if thou be able to number them.

2. And He said unto me, So shall thy seed be.

3. And I said unto him, Lord God, how wilt thou give me this land for an everlasting inheritance?

4. And the Lord replied, Though thou wast dead, yet am I not able to give it thee?

5. And if thou shalt die, yet thou shalt possess it, for the day cometh that the Son of Man shall live but how can he live if he be not dead?

6. He must first be quickened.

7. And the Lord touched the eyes of mine understanding that they were opened and I beheld the days of the Son of Man, for I beheld Him ministering unto my seed, teaching them the law of God, healing the sick, casting out devils and doing many wonderful works.

8. I saw also the Son of Man lifted up upon the cross for the sins of men; wherefore I wept for the wickedness of man which could crucify the Son of God.

9. Nevertheless, I saw also that He should rise again from the dead, wherein mine heart did rejoice and my soul found rest in the knowledge that though I should die, yet again in the flesh should I see God and dwell in the land of mine inheritance.

10. For I saw also the days of the coming of the Son of Man upon the earth in the last days when He shall descent with ten thousands of His saints according to the prophecy of Father Enoch and the earth shall be cleansed by fire.

11. Then all shall rise to stand before God, both the just and the unjust, to be judged according to their works.

CHAPTER 104

AND the Lord said unto me, I, the Lord thy God, saved thee from the fire in the land of Shinar and from the hand of the wicked priest and from all the evil intentions of king Nimrod and I brought thee into this land that I might give it to thee as an everlasting inheritance.

2. Now, I knew that the word of the Lord was true. Nevertheless, I desired to know more of this inheritance which the Lord had provided me.

3. Wherefore, I said, Lord, how shall it be that I shall inherit this land wherein I am a stranger?

4. And the Lord said unto me, Take me an heifer of three years old and a she goat of three years old and a ram of three years old and a turtle dove and a young pigeon.

5. Divide each of these in the midst and lay one half on each side of an open place, except the birds thou shalt not divide but lay one on each side.

6. Wherefore, I went and did according to all that the Lord had commanded me and when the fowls came down upon the carcasses, I drove them away.

7. And when the sun was going down, a deep sleep fell upon me and lo, in the sleep was a great horror of darkness.

8. And I cried unto the Lord, saying, O Lord, what meaneth this great horror of darkness?

9. And the Lord said unto me, Know of a surety that thy seed shall be a stranger in a land which shall not be theirs and shall be in bondage to strangers, even to the seed of Ham who shall again overrun the land of Egypt.

10. And thy seed shall be afflicted and serve them four hundred years.

11. But at that time, I shall judge the seed of Ham and thy seed shall come up out of the land of Egypt with great substance.

12. And as for thee, thou shalt die and go to thy fathers in peace; thou shalt be buried in a good old age.

13. But in the fourth generation thy seed shall come higher again for the iniquity of the Canaanites is not yet full.

CHAPTER 105

AND it came to pass that when the sun was down and it was dark, behold, two personages passed between those pieces which I had divided.

2. And their countenance was as fire such that I could hardly look upon them and the one said to me, Behold, of thy seed shall the Messiah come who shall redeem all those who believe on His name and walk in His footsteps.

3. Wherefore, repent and call upon the name of the Son all thy days that in the end thou mayest dwell with me in my mansion.

CHAPTER 106

NOW when Sarah saw that she bare neither son nor daughter, it grieved her heart.

2. And she said unto me, Take therefore Hagar, daughter of Pharaoh, to be thy wife, for she is a woman now.

3. And let her come into my bed and let her womb be unto thee in the place of mine to raise up seed unto thee.

4. Hagar also was willing to enter this covenant and it was according to the voice of the Spirit of God; wherefore, Sarah gave Hagar to be my wife and Sarah and Hagar were as one wife unto that the seed of Hagar might be also the seed of Sarah.

5. For Hagar had been raised by Sarah and been taught by her and had followed Sarah in ways of righteousness.

CHAPTER 107

AND when I came into unto Hagar in Sarah's bed, she conceived.

2. And when Hagar saw that she had conceived, she rejoiced greatly and began to be lifted up in pride and to despise Sarah and she taunted Sarah, saying, Surely I am better than thee for in all the years thy lord hath lain with thee, thou hast not conceived, but lo, in this short time, I have conceived from the seed of my lord.

3. And Sarah was grieved in her heart and she said unto me, Surely Hagar hath wronged me and thou also hast contributed to her wrong, for she hath spoken despitefully to me in thy presence, yet thou hast done nothing to correct her.

4. But I replied to Sarah, Surely Hagar is thy child for thou hast instructed her from her youth.

5. Correct her, therefore, as seemeth thee good.

CHAPTER 108

HOWEVER, when Sarah attempt to correct Hagar, Hagar grew angry and determined to return unto her father's people; wherefore, she departed into the wilderness.

2. But an angel of the Lord met her by a well where she stopped to rest and he said unto her, Hagar, daughter of Sarah, who gave thee unto her husband Abraham and took thee into her own bed that thou mightest raise up seed unto her, why art thou thus fleeing into the wilderness from the camp of Abraham?

3. And Hagar replied, I am returning to the land of my father for it grieveth me to be bound to Sarah.

4. And the angel of the Lord said to her, Return unto Sarah and be subject unto her for she is given to thee to be a mother unto thee and this seed is hers as well as yours.

5. The Lord will multiply thy seed exceedingly so that it shall not be numbered for multitude and thou shalt bear a son and shall call his name Ishmael, because the Lord hath heard thy prayers and answered them.

6. He will be a man of the desert and a man of war; nevertheless, many shall join themselves unto him and his people shall be great.

CHAPTER 109

HAGAR replied, What shall I say is the name of him who beareth these glad tidings.

2. And the angel replied, Beerlahairoi, for know thou that God seest thee in all places withersoever thou shalt be.

3. And Hagar said, I know that God seest me, for He hath this day sent His angel to minister unto me.

4. Wherefore, Hagar returned unto the tent of Sarah and at the appointed time she bare unto me a son and I called his name Ishmael, according to the word of the angel.

5. And I was four score and six years old when Hagar bare Ishmael unto me.

CHAPTER 110

AT the end of thirteen years, the Lord appeared unto me and He said unto me, Abraham, because thou hast been faithful in all things unto me from the time thou wast three years old, and behold, now thou art ninety and nine, therefore, I will establish my covenant with thee for with thee I shall commence a new dispensation of the gospel that from this time forth all those who would be sealed into me must be sealed into thee.

2. Wherefore, I will send Noah unto thee in the tabernacle, and he will bestow upon thee the keys of this priesthood, for the city of Melchizedek will I take up from off the earth and there will be a new beginning in thee.

3. For I will greatly multiply thy seed and I will make them my ministers that through thy priesthood all the peoples of the earth shall be blessed.

4. Therefore, from this time forth shall every male child among you be circumcised in that his foreskin shall be opened in token of the opening of his heart to the light of the gospel.

5. And on the eighth day shall ye do it that ye may remember that on the eighth day they shall be baptized that the blessing of the gospel may come upon them.

6. This is according to the covenant I made with Adam in the garden Eden, but I instructed Noah and Shem not to administer this covenant unto thee that thou mightest receive it in token of this new covenant which I make with thee.

7. Although I gave these ordinances in the beginning unto Adam, yet the sons of men have continually gone astray from my precepts and have not kept mine ordinances which I gave unto their fathers.

8. They have neglected the ordinance of baptism which I commanded unto them in token of the burial of the natural man and have ceased to receive the anointing whereby they become kings and priests unto me.

9. Yea, they have turned from my commandments and changed mine ordinances and have replaced baptism with the washing of children which they call baptism.

10. But, behold, this is no baptism, for I will atone for the fall of Adam; wherefore, little children are innocent until they reach the age of accountability.

11. But the sons of men have rejected mine atonement wherein I will offer Mine Only Begotten Son for the sins of the world, for they say that the blood of righteous Abel was shed for sins, thereby rejecting Me as their Savior.

12. But thou hast upheld mine ordinances. Therefore, thy seed shall sprinkle all nations, for thou shalt be a father of many nations.

13. And thou shalt be fruitful and many nations shall come of thee and kings of nations shall be of thy seed.

14. Moreover, ye shall not cut yourselves in your foreskins after the manner of the heathen, for this is the lesser law and applieth only to those who have had part of the gospel cut off from that which they have received.

15. But your hearts are opened to the fullness of my gospel wherefore your foreskins shall be opened.

16. For if it were profitable for you to be without a foreskin, then would your father beget you in you mother without a foreskin.

17. Take not y away what God hath given.

18. But let your foreskins be opened, for this is the true circumcision and it will be profitable unto you as a covenant written in your flesh, which shall be an everlasting covenant.

19. Your daughters also shall be circumcised upon the marriage bed when the matrix is opened by the entrance of her husband, for this is an holy ordinance, and it is completed at the birth of her firstborn; wherefore it is written that the firstborn which openeth the matrix is holy because it is an instrument in the performance of an holy ordinance.

20. Now, go into the tabernacle and fast and pray until Noah cometh to bestow upon thee the keys of which I have spoken.

CHAPTER 111

WHEN the Lord had departed from me, I went into the tabernacle and I remained there fasting and praying for three days.

2. And at the end of that time Noah came to me and he said, Hail, Abraham, for thou art highly favored of the Lord.

3. Behold, I come to thee from the city of Enoch my father to bestow upon thee the keys which I received from Enoch many years ago, for thou shalt stand at the head and thy posterity shall be without number and in thee and in thy seed after thee shall all the nations of the earth be blessed.

4. When Noah had departed from me, I rose up and was circumcised by Eliezer and all the males of mine house were circumcised with me, including my son Ishmael who was thirteen years old at this time.

5. And I conferred upon my son Ishmael the Priesthood of Elias and ordained him to be a priest that he might minister before the Lord.

6. But Ishmael did not honor his priesthood, taking it to be a light thing, which thing was a grief of heart unto me for I knew that in heaven he was counted as having no priesthood because he honored it not; wherefore, I did not call upon him to act in the priest's office.

CHAPTER 112

AND the Lord appeared unto me in the plains of Mamre and he said unto me, Behold, Ishmael shall not be thine heir, neither Eliezer, for Sarah will I bless and I will give thee a son of her.

2. She shall be the mother of nations and kings and people shall be of her.

3. Then I fell upon my face before the Lord and I rejoiced and I said unto Him, O Lord, it is a wondrous thing that this promise should be fulfilled when I am an hundred years old and Sarah is ninety.

4. And the Lord said, Prepare thine heart to receive it, and he told me many secret things concerning the conception of the child which are great mysteries to the unenlightened, but the elect shall know them, and I rejoiced therein.

CHAPTER 113

WHEN the Lord had told me these things, I thought of my son Ishmael and I prayed, O God, grant that Ishmael might live uprightly before Thee.

2. And the Lord God replied, Sarah thy wife shall bear thee a son and thou shalt call his name Isaac and I will continue in him the covenant which I have established with thee to be an everlasting covenant with his seed after him.

3. And as for Ishmael, I have heard thee.

4. Behold, I have blessed him and will make him a great nation.

5. But my covenant will I establish with Isaac whom Sarah shall bear unto thee at this same time in the next year.

6. Then God left me and I saw Him ascent up into heaven and mine heart rejoiced in the promises of the Lord unto me.

CHAPTER 114

THREE months later the Lord sent unto me three of His ministering angels who were holy men of god from the city of Enoch.

2. For I was sitting at the door of my tent and I lifted up mine eyes from my meditations and, behold, three men in the distance were walking toward our camp.

3. And the Spirit of the Lord whispered unto me that they were holy men of god who had a blessing for me; wherefore, I rose up and ran to meet them; and, bowing down before them, I led them unto Sarah's tent.

4. Taking water from Sarah, I washed their feet and spreading a carpet under the tree which was at the door of Sarah's tent, I spread cushions upon it and caused them to sit down there.

5. And I called Eliezer and instructed him to send one of the young men to fetch a young and tender calf and supervise the preparation of it.

6. Sarah also supervised the young women in preparing cakes and milk and cheese, mutton and beef to eat until the calf was prepared.

CHAPTER 115

WHEN they had eaten, one of the holy men said unto me, We shall return to thee nine months hence and, behold, at that time Sarah shall bear a son.

2. Now, Sarah was listening at the door of the tent, and when she heard these words, she laughed within herself, knowing that she was past the age of bearing and I also was very old.

3. But the holy man of God rebuked her, saying, Is anything too hard for the Lord?

4. Surely when we return here nine months hence, thou shalt bear a son.

5. Whereupon the three holy men of God entered with me into Sarah's tent and blessed her.

6. And the Holy Spirit fell upon Sarah in mighty power in the blessing and she conceived according to the word of the man of God.

CHAPTER 116

THEN the three holy men of God departed from our camp, and I walked with them to bring them on their way toward Sodom.

2. And the one who had before spoken, said unto me, Abraham, we are from the city of Enoch and are ordained after the holy order of God.

3. We have come not only to bless Sarah that thou mightest have seed raised up unto thee out of her, but also on a mission which bringeth us sorrow.

4. Nevertheless, the word of the Lord came unto me saying, Shall I hide from Abraham that thing which I will do?

5. Nay, surely for his integrity he shall know what I am about to do.

6. Wherefore, Abraham, hast thou looked upon the iniquities of Sodom and her sister cities?

7. For they have provoked the Lord with their abominations.

8. For four times in each year they gather together to sing and dance before their idol gods and when they are dancing every man layeth hold upon the wives and daughters of his neighbors and lieth with them and this they do without authority from God, which thing is an abomination in His sight.

9. But, behold, this is the least of their sins.

10. For no man is safe who entereth their city, for when a stranger entereth there, they will take from him his goods by force and they will abuse his body, for both men and women will they bind and crowds of the Sodomites will gather about them and lie with them by force until every one who desireth to lie with them hath done so.

11. Now it is a wicked thing that men or women should be forced to lie with another against their will, but here the whole city uniteth to force this wicked thing.

12. Moreover, when they have stolen a man's goods and abused his flesh, they will torture him and when they tire of torturing him, they will leave him naked and without food or water to die in the streets of their city and it is forbidden by the law for anyone to help such an one by giving him food or drink.

13. Moreover, the people of these cities have numerous idol gods before which they practice every kind of abomination without authority.

14. Wherefore, the Lord hath sent us to gather the righteous out of the cities before they are destroyed.

15. So saying, the three embraced me and kissed me and went on their way toward Sodom.

CHAPTER 117

BUT I remained a long time where they had departed from me thinking on the things they had said, for it grieved mine heart that these great cities with all their inhabitants should be destroyed.

2. Wherefore, I, too, went down to the vicinity of Sodom and I called upon the name of the Lord there.

3. And when He answered me out of heaven, I said unto Him, O Lord God, merciful and kind, wilt thou destroy the inheritances of the righteous because of the wicked?

4. Nay, O Lord, far be it from Thee to do this thing. Wilt thou not spare the inheritances of the righteous?

5. Peradventure there may be fifty righteous in the city, wilt thou in thine anger destroy the city and not spare the place for the sake of the fifty righteous that are in it?

6. Surely thou wilt not destroy the inheritances of the righteous because of the wicked.

7. Such a judgment should never be passed according to the justice of thine holy law which is in they bosom.

8. And the Lord said, If I find in these cities fifty righteous who keep the laws and precepts of God and have not partaken of the abominations of the Sodomites, then surely I will spare the whole country for their sake.

CHAPTER 118

NEVERTHELESS, I ventured to speak before the Lord again, for I know that all His ways are just.

2. And I said unto Him, O Lord, suppose there shall lack but five of the fifty righteous. Wilt thou destroy the whole land for the lack of five men?

3. And He said, If there be fortyfive righteous in the land, I will not destroy it.

4. And I spake unto the Lord again, saying, O Lord, I know that I am yet but dust and ashes, for although I am, by the testimony of thine own mouth, declared to be a son of God, yet I am not yet glorified to be like thee.

5. Nevertheless, be not displeased with me when I plead in behalf of the righteous; for suppose there shall be forty righteous in the land?

6. And He said, I will not destroy it if I find there forty.

7. Then I said, O Lord, thou hast been patient indeed with thy servant; wherefore, I shall speak yet again before thee, Suppose there shall thirty righteous be found there?

8. The Lord replied, I will not destroy it if I find thirty there.

9. Then I spake again saying, I have ventured to speak before the Lord; shall I now cease lest the righteous be destroyed with the wicked?

10. Suppose there shall be twenty righteous found in the land?

11. And the Lord said, I will not destroy it for the sake of twenty.

12. Finally I said, Oh, let not the Lord be displeased and I will speak only once more.

13. Suppose ten righteous shall be found there?

14. And he said, I will not destroy it for the sake of ten.

15. But thou, Abraham, remain here in prayer and fasting until my messengers return unto thee, for if ten righteous be not found in the land, I shall gather out those righteous who are found there and thou shalt be caught up of the earth to call down fire and brimstone upon the land by an holy ordinance inasmuch as thou art a priest and a king forever after the order of the Most High God, having the right of the Firstborn which hath come down from the fathers to exercise absolute authority over thy posterity, even the right of life and death under the direction of the Holy One.

16. Nevertheless, remember that this authority can only be exercised under the direction of heaven, for when any man exerciseth his priesthood contrary to the will of heaven, his priesthood is forfeited, his authority passeth away and he can call upon the powers of heaven to accomplish no work from that day forward.

17. Wherefore, let all men repent of the exercise of unrighteous dominion and turn unto the Lord their God, that they be severed not from the rights of His House.

18. So saying, the Lord departed from me and I remained in that place in fasting and praying, awaiting the return of the three messenger.

CHAPTER 119

THIS is the account which Lot told unto me, Abraham, concerning the coming of the three messengers unto him in Sodom.

2. For Lot was sitting in the door of his house in the city of Sodom conversing with two of his sonsinlaw who were Sodomites, when he saw three men approaching down the street of the city.

3. And the Spirit of the Lord whispered unto Lot, Behold these are my messengers who bring tiding of salvation.

4. Lot, therefore, rose up to meet them and bowing down before them, said, Behold now, my lords, turn in, I pray you, into your servant's house and tarry all night that I may wash your feet and anoint your heads and feed you, and in the morning ye may go on leaving only a blessing upon the head of your servant.

5. And they said, Nay, but we will abide in the street tonight for we have heard that it is not safe to enter into the house of a Sodomite lest we be abused and tortured and killed and our property stolen from us.

6. But Lot replied, Not so, my lords, for I am no sodomite, but a true worshiper of the Lord Jehovah and I know that ye are his messengers for his Spirit hath shown me this thing.

7. Then, when Lot had confessed his faith in the Lord Jehovah, the angels entered with him into his house and he did set before them a feast with unleavened bread and wine and they blessed it and partook thereof and Lot's family also partook and were filled.

CHAPTER 120

WHEN Lot's two sonsinlaw saw him take the strangers into his home, they went straightway unto the magistrates of the city for it was unlawful in the city of Sodom to entertain an stranger in your home.

2. Wherefore, the people of Sodom surrounded Lot's house, both young and old, all the people of the city.

3. And one of them called to Lot and said, where are the men whom thou tookest into thine house tonight?

4. Behold, thou knowest that it is contrary to our laws to thus entertain strangers.

5. Nevertheless, we will forgive thee for thou art a mighty prince among us; therefore, bring forth the men unto us that we may lie with them and do unto them according to all the desires of our hearts.

6. But Lot went out the door to the front of his house and securing the door behind him, he confronted the Sodomites.

7. And Lot said to them, I pray you, my brethren, do not these wicked things, for it is contrary to the law of the Most High God who is king over all, to force anyone to lie with another.

8. Repent now, therefore, that the wrath of the Most High God fall not upon you and ye with your city be destroyed.

9. But they were angry with Lot and they cried unto him, Stand away from the door lest we take thee also.

10. Thou hast come in among us and partaken of the good of our land and we have treated thee with honor although thou wast a stranger. dost thou now make thyself a judge over us?

11. And their anger increased against Lot and they said unto him, Behold, we will deal worse with thee than with them.

12. Wherefore, we shall take thee and thy daughters and the men who have come in unto thee and any others in thine household who shall please us and we will do with you according to all our desires.

13. But Lot replied, Behold now, I have two daughters who have not lain with man.

14. Let me, I pray you, plead with you that ye take them not according to this wickedness and abuse them according to your abominations, for the most High God will surely destroy this city if ye repent not.

15. Wherefore, ye shall do nothing unto me nor my daughters nor the strangers that are within my gate nor any of mine household, for God will smite you in the attempt.

16. And their anger increased yet more against Lot an they came near to break down the door, but the messengers of God who were holy men bearing the Power of the Priesthood after God's holy order, put forth their hands, pulled Lot into the house and shut the door behind him.

17. Then they smote the people of Sodom with blindness so that they could not find the door.

CHAPTER 121

AND one of these holy men said unto Lot, Take now all that appertaineth unto thee, whether persons or goods, our of this city, for the wrath of God is upon this place and tomorrow it shall be destroyed because the cries of those who have been abused here have risen unto the ears of the Lord of Sabaoth and the abominations of the Sodomites have come up before His face.

2. Wherefore, surely upon the morrow the vengeance of the Lord shall fall upon Sodom that neither root nor branch shall be left here for the fullness of their iniquity hath come upon them and in the fullness thereof they shall be cut off.

3. Therefore, Lot went forth at that time and spake unto his sonsinlaw and his married daughters and all who had gone forth with him from our camp, saying, Up, get you out of their place for on the morrow the Lord will destroy this city.

4. But his words were as foolishness unto them and they mocked him.

5. And Lot returned unto his house in sorrow.

CHAPTER 122

WHEN morning came, the men of god hastened Lot saying, Arise, take thy wives and thy daughters who are here with thee in the house and depart hence lest ye be consumed by the wrath of god which shall be visited upon the iniquities of Sodom.

2. And while they were preparing to depart, Lot's heart being full of sorrow at leaving his daughters and his daughters' children to be destroyed, the men of God took him by the hand with his wives and his daughters, for the Lord had mercy upon Lot because of his integrity, because he had not bowed down unto false gods nor entered into the abominations of Sodom.

3. And Lot thought to dwell in Zoar; wherefore, he hastened there, but his wife Ado turned back unto the city of Sodom.

4. Ado was the daughter of Eli, the son of Eliezer, which Eli had accompanied Lot to Sodom.

5. And Ado thought upon her parents and her daughters who remained in the city, her heart was pained within her and she turned back unto them and was lost.

6. But Lot entered with the rest of his family into Zoar and was there when the cities of the plains were overthrown.

CHAPTER 123

THEN the three holy men of god came unto me, Abraham, where I was fasting and praying nigh unto Sodom, and they lifted me up into the heavens and taught me the ordinances the key words and the sings by which I might call down fire and brimstone upon the cities.

2. And I did as I was commanded by the angels of god and the cities were destroyed.

3. And when I saw the destruction of the land, mine heart was sorrowful, but the Lord said unto me, I have had mercy upon Lot and have sent him out of the city that he was not destroyed, for he was the only righteous man in all the cities.

4. Wherefore, mine heart was comforted.

CHAPTER 124

AND when the destruction was over, Lot feared to continue dwelling in Zoar, lest it also should be destroyed.

2. Wherefore, he took his family and went unto the cave of Adullam and dwelt there.

3. And the word of the Lord came unto Lot saying, Go in now unto thy two daughters who are with thee who have not known man, for they shall conceive by thee that thy posterity shall not be cut off from the earth.

4. So Lot went in unto his two daughters and lay with them and they conceived by him.

5. And the firstborn bare a son and called his name Moab.

6. And the younger also bare a son and she called his name Benammi.

7. And Lot dwelt in the cave for five years and after that he took his wives and his daughters and his sons whom his daughters had borne unto him and dwelt on the other side of Jordan.

8. And the Lord blessed him and prospered him and he dwelt in safety.

CHAPTER 125

AFTER the destruction of the cities of the plains, I, Abraham, journeyed to the south to the land of Gerar.

2. Now the king of the land of Gerar was Abimelech, and he was one who worshipped the Most High God and he was just and upright in all his ways.

3. And Abimelech had entered the Holy Order of God and was a priest and a king after the Order of the Most High God and had received the rites and ordinances of the gospel.

4. As a youth he had dwelt with me in the city of Shalom and he was as a brother unto me and we shared all things.

5. When Sarah and I went in unto Abimelech to commune with him, the Spirit of the Lord fell upon Abimelech and he blessed Sarah in great outpourings after the Order of the Ancients and anointed her that she might bear holy seed and we rejoiced in the blessings of the Lord unto Sarah through the three holy men from the City of Enoch and through His servant Abimelech.

6. And the Spirit of the Lord fell upon me also and I blessed her and anointed her that the Spirit of the Lord might fall upon her in a greater outpouring to the sanctification of herself and her seed.

7. And we rejoiced together for three nights and two days and worshipped the Lord our God and were filled with joy and peace in the blessings of the Lord unto us.

8. And we were magnified in the Lord.

CHAPTER 126

THE next night, after Sarah and I had returned to our camp, Abimelech was seated upon his throne praying when a sleep from the Lord fell upon him and he slept there all that night.

2. And while he slept, he dreamed a dream in which an angel of the Lord with a drawn sword in his hand came and stood above him.

3. And Abimelech was frightened at the angel, but the angel said unto him, Fear not, for because thou hast faithfully entered into the rites and ordinances of my gospel and hast walked an holy walk before me and didst uphold Shem and Abraham after him in the work which I have called them to do in maintaining mine holy order in the earth, behold, I am sent to stand by thy side and shall protect thee against all the power of the adversary.

4. For thy sins are forgiven thee and thine exaltation is sure and thou shalt dwell forever in the presence of thy God.

5. So saying, the angel departed from the vision of Abimelech, but he felt his presence near him from that time forth and the adversary thereafter exercised no power over him.

CHAPTER 127

WE had dwelt in Gerar nine months when the three holy men of God again visited us and Sarah gave birth to a son.

2. And on the eighth day he was circumcised according to the commandment of the Lord to me and I called his name Isaac. The child grew and when he was three years old he was weaned and I made a great feast on the day he was weaned.

3. And Melchizedek, king of Shalom, with Eber his heir and Abimelech, king of Gerar with his son, Abimelech, and Pharaoh, king of Egypt, father to Hagar and Ishmael, and all the mighty princes of the land came to the feast which I prepared, for these were the men whom I loved, with my brethren Aneram, Eshcol, and Mamre.

4. My father, Terah, also, and my brother, Nahor, came unto the feast having heard that Sarah had borne a son. And we all rejoiced before the Lord for many days that my son Isaac had reached the age of weaning from his mother.

5. And from that time forth Sarah and I introduced the lad into the tabernacle and began to instruct him in the mysteries of godliness that he might be prepared in his youth to enter into the Holy of Holies and be instructed there.

6. For Shem had instructed me in the city of Shalom that children should be instructed in the temple from the age of weaning which is three years old, that they should be instructed in the Holy of Holies from the age of puberty which is twelve years old, and that they should be endowed with power from on high from the age of maturity, which is fourteen years.

7. But inasmuch as I had not journeyed unto the city of Shalom until I was ten years old, I was prepared for the blessings of the Lord's House in only a few years.

CHAPTER 128

MY son Ishmael I did not introduce into the Lord's House in his childhood because he was not spiritual in his nature, but he was a hunter, proficient in the use of the bow and other instruments of death.

2. Nevertheless, the Lord was with Ishmael and blessed him for my sake in all to which he put his hand.

3. When Isaac was five years old, he was sitting with Ishmael at the door of Hagar's tent where Ishmael was sharpening his arrows, for Ishmael was sixteen years old at this time.

4. As they thus sat at the door of Hagar's tent, Isaac picked up one of Ishmael's arrows and brake it.

5. Seeing this, Ishmael grew angry and taking another arrow, he fitted it to his bow intending to slay Isaac, but the Lord touched his heart so that he did not slay him.

6. But Sarah saw this thing which Ishmael had intended to do to Isaac and she was grieved at it.

7. That night when I entered the tent of Sarah, she said to me, Let Hagar and her son be sent to dwell apart, for this day did Ishmael seek to slay Isaac.

8. Now these words caused me great sorrow for I did not desire to see my family divided.

9. But that night an angel of the Lord came unto me in a dream, saying, Hearken unto the words of Sarah, thy wife, and let Hagar and her son Ishmael dwell apart lest harm come upon they son Isaac who shall be thine heir.

CHAPTER 129

THEREFORE, I arose early in the morning and took Hagar and my son Ishmael into the deserts of Arabia where dwelt a people who were friendly to me.

2. And there I built with Ishmael a temple unto the Lord our God that his seed might always be kept in remembrance of the Lord.

3. And Hagar and Ishmael dwelt among the people of the desert and were content, and Ishmael was a mighty hunter with the bow among them.

4. And every year at a certain time I went and dwelt with my wife, Hagar, and with my son, Ishmael.

5. And when Ishmael was twenty years of age, his mother asked my consent to take him to the house of her father in Egypt, for she longed to see her family again.

6. Wherefore, I gave them my blessing and they departed into the land of Egypt where they remained one year.

7. And while they were in Egypt, Ishmael took to wife Meribah, daughter of Phanes, son of Pharaoh, king of Egypt.

8. And after he had taken Meribah to wife, they remained in the land of Egypt yet ten years and Meribah bare unto Ishmael four sons and two daughters.

9. After this time, Ishmael took his mother and his wife and his children and returned to the deserts of Arabia.

10. And the Lord blessed Ishmael for my sake and increased him in flocks and in herds and in good things.

CHAPTER 130

WHEN Ishmael had returned from the land of Egypt, I went as was my custom to stay with my wife Hagar and my son Ishmael.

2. And when Ishmael was away hunting, his wife Meribah spake disrespectfully to me and complained of my being in their tents.

3. Moreover, she abused her children and when I chastised her for this thing, she rose up in anger against me.

4. My wife Hagar saw all these things, and when her son Ishmael had returned from the hunt, she complained unto him of the actions of Meribah toward me.

5. And Ishmael came unto me and said, My father, what shall I do with such a wife who abuseth my father and my children and speaketh evil of me, for she had spoken against her husband Ishmael, also.

6. And I said unto him, Such an one is not fit to be thy wife nor the mother of thy children nor to dwell in thy tents; wherefore, give her a bill of divorcement and send her back to the home of her father in shame and find another more worthy than she to be thy wife and the mother of these children.

7. So Ishmael gave unto Meribah a bill of divorcement and sent her back to her father Phanes in the land Egypt and his mother Hagar raised his children until he took another wife.

CHAPTER 131

THE next year Ishmael came to my camp and when he had kissed me and we had eaten together, he said unto me, My father, according to thine instructions I did give unto my wife Meribah a bill of divorcement and sent her back to the home of her father in shame.

2. Now, therefore, I come unto thee to seek thy counsel concerning obtaining another in her place.

3. Now, it pleased me that my son Ishmael had come to me regarding choosing a wife.

4. Therefore, I sought among the women of my camp and found two who were desirous of being wife to Ishmael, even Zola, the daughter of my wife Peleliah and Naiomi, the daughter Kemuel, the son of Kish, who had been among the believers who met in the room of my mother in the city of Ur.

5. And I was pleased to give them unto my son Ishmael because he had come to me for counsel and because he had begun to magnify his priesthood for he did worship the Lord our God and sought to overcome his weaknesses.

6. And Ishmael and his family dwelt with me a long time in Gerar and after that, when I moved my camp to Beersheba, which is by Hebron.

CHAPTER 132

AND Sarah and I continued to teach our son Isaac and instruct him in the ways of the ancients that he might be initiated into the Holy Order of God and receive the blessings of eternal lives.

2. And Isaac did know the Lord and the Lord was with him and did bless him greatly because he was full of faith and love and did good to all he met.

CHAPTER 133

WHEN Isaac was thirtyseven years old, he was one day talking with his brother Ishmael.

2. And Ishmael was boasting of his righteousness, saying, I was thirteen years old when the Lord spake to my father to circumcise us, and from that time I have consecrated my soul unto the Lord and kept His commandments as they have come unto me from my father.

3. But Isaac answered him saying, Why dost thou boast in thy righteousness, for none of us are without sin and all mankind is as nothing before the Lord.

4. And we must be prepared to be offered upon the altar as a sacrifice to our God with joy that we can glorify Him before our calling and election is made sure.

CHAPTER 134

THIS saying of Isaac's pleased the Lord and the Lord visited me, saying, Thy son Isaac have I seen and his heart is right before me and he is clean and pure, an acceptable sacrifice unto the Lord.

2. And the Lord touched the eyes of mine understanding that they were opened and I saw the sons of God gathered in council with the Father and Lucifer also was among them.

3. And the Lord said to Lucifer, Surely thou hast been abroad in the earth trying the hearts of men.

4. Whom hast thou found standing in his integrity who should be further tried to know whether he be thine or mine?

5. Lucifer replied, Hast thou considered Abraham and Sarah and Isaac? For I am unable to lead them into sin in whatever matter I place before them.

6. They are united in perfect bonds of love and purity and even Abraham hath united all his family again which was divided.

7. Surely they should be tried to know whether they are faithful only in their prosperity or whether they will be faithful also in adversity.

8. And the Lord said unto Lucifer, Were I to say unto Abraham, Bring up Isaac thy son unto the high place and offer him as a burnt offering unto me, he would not withhold him from me nor would Isaac refuse to be offered.

9. And Lucifer answered the Lord, Speak now unto Abraham as thou hast said and we shall see whether his heart is perfect with the Lord or whether his end shall be in my kingdom.

CHAPTER 135

WITH these words, the vision was closed to my mind and the Lord said unto me, Abraham, take now thy son Isaac whom thou lovest and go to the land of Moriah and offer him there for a burnt offering upon the mountain upon which thou shalt see the glory of the Lord resting as a cloud.

2. And the Lord departed from me and left me to consider these things.

CHAPTER 136

NOW Sarah's heart was knit unto Isaac's insomuch that she did keep him by her side whenever possible and he did sleep upon her bed at night.

2. Wherefore, I thought, How shall I separate Isaac from his mother Sarah for such a journey lest her heart be grieved and she die in her grief?

3. So I went in unto Sarah and comforted her and afterwards I said unto her, Our son Isaac we have taught these many years and I feel now that I should take him unto Shem and Eber, his son, where the can be instructed by the ancient ones in the mysteries of the ancients that he may become a perfect servant of the Lord our God.

4. Sarah replied, Thou hast spoken well, my lord. Go to now and do all as thou hast said, only let the lad remain not too long apart from me for my soul is bound to his soul with a perfect love from God.

5. And I answered Sarah saying, My daughter, let us pray to the Lord our God that we may yield to His will in all things and that all things will work together for our good.

CHAPTER 137

AND Isaac slept with us that night and Sarah kissed and embraced him and instructed him until morning.

2. And she said to him, O my son, how can my soul separate itself from thee?

3. And she still kissed and embraced him until the time of preparation had come.

4. Then Sarah took a beautiful and costly robe from among those which Abimelech had given her, for Abimelech had loved Sarah greatly and had given her may precious things, but his love toward her was pure in the sight of God and according to the laws of heaven.

5. With this robe which had never been worn, Sarah clothed Isaac and put a turban upon his head in which she head in which she wrapped a precious stone.

6. And she said unto him, Even s this stone art thou precious unto me, my son.

7. Nevertheless, I would have thee so conduct thy life that when the Lord shall come to gather up his jewels, thou wilt be among the number.

CHAPTER 138

THUS, taking provisions for our journey, we started out and Sarah and others of our people accompanied us upon the road.

2. And when the time of parting had arrived, Sarah wept bitterly and I also wept with her as did Isaac our son and those who accompanied us.

3. And Sarah caught hold of Isaac and held him in her arms and embraced him and kissed him and wept over him and Sarah said unto him, Who knoweth if after this day I shall ever see thee again?

4. Nevertheless, our hope is in the Lord Jehovah in whom is life.

5. Therefore, if I see thee not again in this veil of tears, yet surely we shall again embrace before the throne of God.

6. God bless thee, my son, and keep thee secure in His ways and I will be close to thee all thy days.

7. So saying, Sarah kissed Isaac again and turned back to the camp with all who had accompanied us.

CHAPTER 139

AS we proceeded upon our journey, Satan came to me in the form of an aged man, humble and contrite, who said unto me, How canst thou think to do so unto thy son?

2. Did not God give thee this son by an holy conception after the Order of the Ancients and dost thou think so little of this precious gift that thou wilt take his life as thou wouldst slaughter a dumb beast and thus cut off thine only hope of a royal posterity in the earth?

3. What evil hath he done unto thee that thou shouldst do this thing?

4. Dost thou not understand that this thing cannot be from the Lord?

5. Behold the Lord delighteth not in human sacrifice.

6. Did he not smite the priest of Nimrod for seeking to take thy life in like manner?

7. Surely thou shouldst repent of this thy purpose and return thy son unto the bed of his mother, Sarah.

8. But I knew that this was the word of Satan seeking to prevent my obeying the word of the Lord; wherefore, I commanded him to depart by the authority of the holy priesthood in the name of the Lord, and he departed from me in haste.

CHAPTER 140

A short time later, Satan came again, appearing to Isaac in the form of a handsome and pleasing young man.

2. And he said unto Isaac, Dost thou not understand that thine old father in his foolishness bringeth thee to be slain today for no purpose?

3. Now therefore, my brother, go not with him for it is the foolishness of his old age that doeth this.

4. Therefore, let not thy precious life and thy beautiful body be lost from the earth in such a manner, but come with me and I will introduce thee to the pleasures of the earth and thou shalt take pleasure therein all thy days.

5. When Isaac heard this, he saith unto me, My father, surely this is Satan come to dissuade me from obeying the word of the Lord for thus doth he appear and thus doth he say unto me.

6. Wherefore, my father, rebuke him in the name of the Lord that he shall cease from troubling me for I know that thou art a servant of the Most High God and that it is to fulfill the will of the Lord that we are come unto this place.

7. Wherefore, I, Abraham, rebuked Satan in the name of the Lord Jehovah, the God of Noah and of Shem, and he departed from us in fear.

CHAPTER 141

AS we continued on our journey, we entered a narrow ravine with high walls.

2. When we were in the mist of it, we heard a mighty rumbling and the earth shook beneath our feet.

3. Looking back, we saw a great wall of water coming down upon us bearing trees and boulders in a mighty flood.

4. Mine heart was moved within me for my son Isaac and he sought also to protect me, but, raising mine hands to heaven I called upon the Name of the Lord and the Lord heard me out of heaven and stopped the flood until we had ascended from the ravine.

5. Thus did Satan seek to destroy us that we might no offer an acceptable sacrifice unto the Lord our God but the power of our God is mightier than that of Satan; wherefore, Satan can do no harm unto the children of men except the Lord God allow him to do it.

6. Therefore, do all things, whether they be good or evil, work together for the good of the saints of God who serve Him and keep His commandments.

CHAPTER 142

AND on the third day, we saw the place afar off which the Lord had appointed for the sacrifice of my beloved son Isaac.

2. And I knew the place because the glory of the Lord was there as a pillar of fire and a glorious cloud.

3. And when I saw the place, I said unto my son Isaac, My son, dost thou see aught upon yonder mountain.?

4. And Isaac replied, yea, my father, for the glory of the Lord resteth upon it as a pillar of fire and a glorious cloud.

5. Then I rejoiced that my son was found worthy to see this sign also and we bowed down there and worshipped the Lord our God.

CHAPTER 143

AS we approached the mountain, Isaac said unto me, My father, we have with us the fire and the wood, but we have no lamb to serve as a burnt offering unto the Lord.

2. Explain now unto me the mystery hidden in this thing that I may be obedient unto all which the Lord thy God requireth of me.

3. Then I rejoiced, for I knew that the Lord had revealed in the heart of my son Isaac that which we must do.

4. Therefore I said unto him, Isaac, my son, the Lord hath chosen thee to be a perfect burnt offering unto him instead of the lamb.

5. And this thing is a type of the Lord of spirits who is our first Father and his Only Begotten Son who is the Lamb slain from before the foundation to the earth.

6. For surely God will offer his only son as a sacrifice upon the cross to atone for our sins and for the sins of all mankind, that all men might be redeemed front he power of death and be brought to stand before the judgement bar of the great Jehovah to be judged according to their works, that every man might receive a righteous and just judgment and that mercy might have claim upon the penitent, the price of their sins having been paid by the Son of God.

7. Yea, surely, my son, we have been chosen to represent the Father and the Son in this thing, and though I grieve to think of losing thee, my beloved, yet I rejoice that we are honored thus to represent God.

CHAPTER 144

AND Isaac said unto me, I will do all that the Lord hath commanded thee, my father, with joy in mine heart that I am chosen to represent the son of God in this sacrifice, and I have this hope in me, that if we are faithful to all the commandments of the Lord our God, I shall yet stand in the flesh with thee and my mother before the throne of the Ancient of Days and receive from him the promise of exaltation and eternal lives.

2. When I heard this answer, I rejoiced in my son Isaac whose heart was pure and upright before the Lord.

3. But the Spirit of the Lord constrained me to test him further, and I said unto him, Hast thou any thoughts or feelings which would prevent thy being offered as a perfect sacrifice before the Lord?

4. For if thou dost in any way doubt the efficacy of this sacrifice, which is in the similitude of the sacrifice of the Only Begotten of the Father which is full of grace and truth, it is not meet that thou shouldst be offered as a sacrifice before our God.

5. But Isaac answered me saying, O my father, as the Lord liveth and as thou liveth as an holy man of god, I know that thou art a servant of the Most High God and that thou dost hold the keys of the fathers.

6. Thou hast never asked me to do anything which was not of God but thou hast taught me by precept and example to serve the Lord thy God in every act of my life.

7. Shall I then shrink from being offered by thee as a sacrifice unto the Lord thy God?

8. Nay, but I shall rejoice forever to have been so honored.

9. Blessed is the Lord thy God who hath this day chosen me to be sacrificed as a burnt offering before him.

CHAPTER 145

THUS we came unto the place which the Lord had appointed for the offering of my son, rejoicing in the glory of our God.

2. Yet I did weep at the thought of losing my beloved son Isaac and at the knowledge of the pain this would bring to his mother Sarah, for their souls were united as one.

3. Nevertheless, my heart rejoiced that I was chosen with my son for this holy ordinance that we might thereby magnify the name of the Lord.

CHAPTER 146

AFTER kneeling in prayer unto the Lord our God, Isaac and I constructed an altar before the Lord and I laid the wood in order upon the altar which we had built.

2. And Isaac lay upon the altar and I bound him there and he said unto me, Bind me securely lest I move beneath the force of the knife and profane the offering before the Lord.

3. So I bound him securely that he could not move upon the altar.

4. And I wept as I prepared my son for the sacrifice and Isaac wept with me, yet our hearts rejoiced to have been found worthy of this great blessing.

CHAPTER 147

WHEN all was prepared, I picked up the knife, kissed my son Isaac, and prepared to offer him as a sacrifice unto the Lord my God.

2. But the voice of the Lord came unto me saying, Abraham, slay not thy son, for I have tested you in this manner that I might know that your hearts are perfect before me.

3. Now I know that ye fear the Lord your God in that thou hast not withheld thine heir from mine altar and he hath willingly lain thereon to be a sacrifice of a burnt offering unto the Lord.

4. Therefore, lift up thine eyes and behold the ram that was chosen from the beginning to stand in the place of thy son Isaac as a burnt offering before me.

5. And I looked up and saw a ram caught by his horns in a thicket.

6. For as the ram had advanced to the sacrifice, Satan had caught him in the thicket that he might no be offered in Isaac's stead.

7. But I went and freed him from the thicket and releasing my son Isaac, I placed the ram upon the altar and offered him in Isaac's place, the his blood might be considered as the blood of Isaac before the Lord.

8. And the Lord accepted the sacrifice of the ram as if it had been Isaac and the Lord appeared unto us and blessed me and my seed on that day.

9. And we rejoiced in the Lord.

CHAPTER 148

WHEN all things were finished, Isaac and I returned to our camp rejoicing in the Lord our God.

2. But when we reached the place we found that Sarah was not there, for the agents of Satan had come to her saying, Behold, dost thou not understand that Abraham goeth to offer thy son Isaac as a burnt offering unto the Lord his God?

3. Surely he doeth this because he is jealous of thy love for thy son Isaac.

4. Go, therefore, and stop this thing lest he to whom thine heart is knitted be destroyed from off the face of the earth.

CHAPTER 149

BUT Sarah said, Surely the heart of my lord Abraham is right with the Lord his God for he walketh before him in all his ways.

2. Nevertheless, shall my son Isaac be offered as a burnt offering and I not be there to weep over him and strengthen him and pray for him that he be and acceptable offering unto the Lord god of Abraham?

3. Nay, but I shall go to him.

4. And Sarah departed with her menservants and her maidservants and went as far as Hebron but found us not.

5. Therefore, Sarah rested in Hebron and sent her young men to find us, who searched all the land round about and even in the city of Shalom but found us not.

6. Then Sarah prayed unto the lord saying, O Lord God of Abraham, surely I know that all things are in thine hand, and I do not fear for my son Isaac for I know that mine husband Abraham is an high priest after thine holy order.

7. Nevertheless, it is my desire to be with my son at this holy hour that I might share his joy and his sorrow before the Lord our God.

CHAPTER 150

THEN the word of the Lord came unto Sarah saying, Surely I have accepted the offering of Isaac and have provided a ram prepared before the foundation of the earth was laid to be offered in his place; wherefore, thy son liveth and is with his father Abraham and even now searcheth for thee.

2. When Sarah heard these words, her heart was filled with joy so that she could not contain it and her spirit was lifted up to see the Paradise of God and she exclaimed, Behold, I have seen my Redeemer and it sufficeth me, and she gave up the ghost.

3. Thus did Sarah die in Hebrom being one hundred and twentyseven years old and she died having seen her Redeemer and having received from him the promise of eternal life.

CHAPTER 151

THEN was word brought unto us, that Sarah was gone unto Hebron, wherefore we journeyed there and found that Sarah had died.

2. But having inquired after the manner of her death, we rejoiced that she went with the promise of exaltation and that she died knowing of Isaac's salvation and his acceptance with God.

3. Then we took Sarah unto a cave which I purchased of Ephron the Hittite for that purpose and we buried her there and we wept over her, yet we rejoiced in her righteousness before God.

4. And all the people of the land came to honor Sarah with Pharaoh who came from Egypt and Abimelech from Gerar and many others who honored and loved Sarah.

5. For she was truly and handmaiden of the Lord and ministered unto many in the name of the Lord in love and charity and was greatly loved by all for her kindness an meekness and her great wisdom in godliness.

CHAPTER 152

THUS, I, Abraham, began to be old having seen one hundred and thirtyseven years.

2. Wherefore, I write this record of my life that others might benefit from the workings of the Lord my God with me.

3. And I bear this witness that the Lord liveth and reigneth in the heavens, and he is the Most High God over all the earth.

4. He hath led me since first he appeared to me in a dream when I was three years of age, even unto this time when I am old and bowed down with years.

5. He hath done only good to me and not evil all the days of my life.

6. Surely I will love him and serve him forever and ever and will magnify his name on high before all people. Amen.

CHAPTER 153

AFTER Sarah's death, I sent my son Isaac unto Shem and Eber to learn more perfectly the ways of the ancients and he remained there three years before returning to my camp.

CHAPTER 154

IN the one hundred thirtyeighth year of my life, my brother Abimelech, king of Gerar, died being one hundred and ninetythree years of age.

2. Wherefore, I took my people and journeyed to Gerar where we mourned over Abimelech for he was a good and holy man who walked in perfectness before his God and had made his calling and his election sure.

3. Therefore, we rejoiced in knowing of his end.

4. Nevertheless, we sorrowed to be parted from him, but I knew that I should soon go to him, which knowledge comforted mine heart.

5. And his son Abimelech was chosen to reign in his stead.

CHAPTER 155

THE following year Lot, my brother's son, died being one hundred and forty years old.

2. He, to, was a just man and accepted of the Lord, although he did not walk in all the ways of the ancients, for he had coveted his own property and separated from the community of God, therefore he must receive a just reward.

3. Nevertheless, the Lord loved him because he maintained his integrity, even in the midst of wicked Sodom, wherefore the Lord saved him and those of his household who would be saved from destruction and the Lord made of him also a mighty people.

CHAPTER 156

NOW, when my son Isaac was about to return unto me from the city of Shalom, the word of the Lord came unto me saying, Behold, in the city of Haran dwelleth Bethuel the son of thy brother Nahor who is dead.

2. Unto Bethuel hast been born Rebekah, who at this time is ten years of age.

3. Send now and fetch her as a wife to thy son Isaac, for thus have I appointed that she shall bear unto him the chosen seed.

CHAPTER 157

SO I called unto me Eliezer, my trusted companion who had been with me since we had come out of the city of Shalom, and I said unto him, Put now thine hand under my thigh and swear unto me before the Most High god that thou shalt go unto the city of Haran and bring thence Rebekah, daughter of Bethuel son of Nahor my brother to be a wife unto my son Isaac according to the word of the Lord, but if the maiden refuse to come with thee, thou shalt be free of this thine oath.

2. So Eliezer swore before the Most High God and departed from me in peace.

3. He also pursued his journey to Haran and found Rebekah, even as I had said, and returned with her after the return of my son Isaac from the city of Shalom.

4. Thus Isaac took Rebekah to wife when he was forty years old, he having four other wives; but Rebekah he took to wife in the tent of Sarah.

5. And Rebekah bare no children; wherefore I knew that the Lord should work a marvelous work in her even as in Sarah before her.

6. Therefore, mine heart rejoiced in Rebekah, the wife of my son Isaac, for she was pure and virtuous like unto Sarah my beloved who had preceded me into the rest of the Lord.

CHAPTER 158

THIS same year I took to wife Keturah, the daughter of mine old friend Abinelech king of Gerar who was dead.

2. Keturah bare me six sons so that in all I received of the Lord eight sons and three hundred and twentyeight daughters, being in all three hundred and thirtysix souls.

3. Thus did the Lord increase me greatly besides the many sons who were adopted to me.

4. And thus I increased continually before the Lord.

CHAPTER 159

AFTER nine years my son Isaac brought unto me his wife Rebekah for she was yet barren.

2. And she said unto me, My father, surely I know that my mother Sarah was barren for many years before she bare Isaac unto thee.

3. Wherefore, pray for me, that I, like Sarah, may conceive.

4. Therefore, I prayed over my daughter Rebekah, and I said unto Isaac, Thy mother Sarah bare thee after she received a blessing from my brother Abimelech king of Gerar.

5. Abimelech, son of Abimelech, reigneth now in the place of his father in Gerar, and he, too, is a mighty man of God.

6. Go ye in unto him that he may bless Rebekah and she shall conceive an bear unto thee two sons and the younger shall rule over the elder, but in the elder shall the word of the Lord also be fulfilled for through him shall I slay wicked Nimrod even as the Lord foretold at my birth.

7. So Isaac took Rebekah and went unto Gerar, unto Abimelech, son of Abimelech, who blessed her after the order of the ancients, and she conceived and bare unto Isaac two sons, even as I had said.

8. And on the eighth day, Isaac brought the last unto me to be named and the elder I called Esau, for he was covered with hair and I said, Surely he shall be a mighty hunter before the Lord.

9. But the second I called Jacob, for I said, Surely the elder shall serve the younger.

CHAPTER 160

WHEN my youngest son Shuach, whom Keturah had borne me (for she bare Zimran, Jokshan, mean, Midian, Ishbak and Shuach) was fifteen years of age, I called all of my sons unto me and instructed them in the ways of the Lord and blessed them and give unto each wives and a goodly inheritance of property according to the instructions of the Lord and sent them away to inherit lands which the Lord had prepared for them.

2. Then I rested in peace knowing that I had done all the will of the Lord and that soon I should be gathered unto my fathers to be with Sarah and the righteous in the Paradise of God.

CHAPTER 161

BEHOLD, I am Isaac, the son of Abraham, and I finish my father's record.

2. For when the end of my father's sojourn among men had come, he called me unto him and said, My son, according to the commandment of God unto thee, I have appointed thee to be mine heir that all the authority I possess should rest with thee.

3. Thou knowest that the Lord is God in heaven and earth and we serve only him.

4. He hath many times preserved me from destruction when the evil ones would have destroyed me, for I always place my trust in him.

5. He brought me unto this land and said unto me, to thy seed will I give all this land and they shall inherit it when they shall keep my commandments, my statutes and my judgments that I have commanded thee and which I shall command them.

6. Now therefore my son, hearken unto my voice and keep the commandments of the Lord thy God, even as thou hast been instructed by me and by thy mother Sarah and by Shem an Eber.

7. Depart not from the holy order of God in any particular and remember always the mercies of our God and his blessing will never depart from thee.

8. Teach these things also unto thy children and thy children's children that they may receive the like blessings with us for all those who obey the law of the fathers will be blessed with the fathers.

CHAPTER 162

THEN I covenanted with my father to do all things as he had said and to walk always in his ways.

2. And my father blessed me and mine house and he took my son Jacob into his tent, he being fifteen years old at this time, and instructed him for seven days and nights in the ways of the Lord.

3. Thus did my father end his days and he died, being one hundred and seventyfive years of age.

4. And Ishmael and his other sons returned unto me and we did bury our father with Sarah my mother and all the inhabitants of the land did mourn over him for he was a righteous man who did good unto all.

5. And truly this was his testimony, that the Lord is God over all and those who serve him shall inherit peace in this life and eternal joy in the life to come. Amen.

The Writings of Abraham 1

Public domain

The Writings of Abraham

from the papyri found in Egypt 1831

part 1

chapter 1 - 79


CHAPTER 1

BEHOLD my son, I have caused to come into thine hands a fragment of the writings of Abraham in which he hath left a record of his sojourn among men and of the blessings of the Lord unto him. This I have brought to thee that thou might restore that which is lost that the fullness of the record in its original purity might be found again among the sons of God.

2. Behold, these things are sacred, wherefore, send them not forth unto the children of men but let them be for the edification of the elect that your hearts may be turned unto the Fathers and ye may draw close to them and they to you.

3. Thus will the veil be withdrawn and ye will commune with the General Assembly and Church of the Firstborn and shall even be ushered back unto my presence.

4. Go to now and do this work which I have placed in thine hands. Amen.

CHAPTER 2

I, Abraham, was born the son of Terah who was Prime Minister to Nimrod who reigned in Ur of the Chaldeans.

2. Now this Nimrod was a wicked man and an idolater and my father (Terah) was led to follow after his abominations.

3. Moreover, Nimrod was a man of mighty power for he was Master Mahan and had in his hands the secrets of the ancients as they had come down from Cain wherein he knew the words of power and the signs for using them and he had the holy garments which had been given unto Adam in the garden in which was great power.

4. All of this power did Nimrod use to get gain after the manner of the secret combination.

5. With his power he had set out to build a tower which would reach to heaven, even the city of my father Enoch which had been taken up, that he, Nimrod, might depose God from his throne for God had taken up his abode among the people of Enoch.

6. But God frustrated the plans of Nimrod by confounding the language of him and his people that they could no longer remember the sacred words and they scattered forth over the face of the earth.

7. At that time Nimrod came and established the city of Ur which is the City of Light, for he yet retained his determination to build a city to rival the city of God that the light and power might center in him.

8. And through the ministration of Satan he did receive again some of the words of power and did reorganize the secret combination among his people; but he had not power as at the first for the fullness of the pure language was not restored to him according to the decree of the Most High God.

9. Now, in all the wickedness of Nimrod, my father stood by his side for he was deceived by the subtle cunning and power which Nimrod possessed.

CHAPTER 3

MY father Terah was the son of Nahor and Nahor was the son of Serug and Serug was the son of Reu and Reu was the son of Peleg in whose days the earth was divided.

2. Peleg was the son of Eber who was the son of Eber who was the son of Salah who was the son of Arphaxad the son of Shem, who was Melchizedek, which by interpretation is king priest, for he was a king and a priest of the Most High God.

CHAPTER 4

NOAH was the son of Lamech, the son of Methuselah, the son of Enoch, who was taken up with his city that they might minister unto those in the flesh who sought a higher law than was available to them on the earth.

2. Now the birth of Noah was after this manner: While his father Lamech was journeying toward his home from preaching the gospel among the sons of men, most of whom had rejected his testimony, an angel of the Lord appeared unto him and saluted him, saying, Hail Lamech, thou favored one of God, for according to the promise of the Lord God to thy father Enoch, thou hast been chosen to be father to him though whom the seed of the Gods will be preserved through the great flood which the Gods will send upon the earth in judgment, for all the sons of men have gone astray through the corruptions of those angels who fell from among the Gods and mingled their seed with the daughters of men and begat sons of great strength and mighty wickedness.

3. Yea, these have caused all flesh to corrupt their way before the Lord; wherefore they shall be destroyed, save thy son who shall be the seed of the angels.

CHAPTER 5

THE mother of Noah was also the daughter of Methuselah for Lamech and his wife had the same father but different mothers.

2. And when Noah was born, his body was full of light, which thing caused great consternation to his father and mother and his father's wives and children and all his house.

3. Moreover, the child stood upon his feet when he had come forth from the womb and his tongue was loosed and he did sing praises unto the Lord saying, I will praise thee, O Lord, for thou art the source of all power, yea, the wellspring whence it floweth unto the sons of God, and thou art also abounding in wisdom and great and mighty counsel unto thy servants.

4. Nevertheless, though thou art a God who is long-suffering in judgment, the sins of the children of men have come up before thy face and thy fury hath waxed strong and will be visited with judgments upon the earth.

5. Thy mercies, O Lord, are beyond number, but thou art a God that visiteth wrongdoing upon the children of men who the fullness of their iniquity hath come upon them.

6. Therefore shall the earth be destroyed according to the word of God which cannot fail.

7. For the waters of the flood shall come upon the earth and all things shall perish from before thy face, O Lord.

8. Nevertheless, in thee do we put our trust for in whatsoever thou doest, O Lord, thou hast ever done justly. Amen.

CHAPTER 6

THESE things were a source of amazement and concern unto Lamech who thereupon went unto his father, Methuselah, and finding him in the temple he said, My father, this day did my wife, they daughter, bear a man-child.

2. And at his birth the room was full of light so that we could not look upon him and when we could look upon him, behold, the child's hair was white and fire seemed to come from his eyes and then he stood upon his feet and sang a hymn of praise unto the Lord and lo, he seemed to have the tongue of an angel.

3. Tell me now the meaning of these things and how can I raise such a son?

CHAPTER 7

HEARING these words, Methuselah, too, was troubled and said, Fear not, my son, for although I know now the meaning of these things, I will go unto my father, Enoch, for he is privy to the angels and he will be able to explain all things to us.

2. Whereupon, Methuselah traveled to the top of the highest mountain whence he could speak unto his father, Enoch, and he said unto him, My father, my daughter, who is the wife of my son Lamech, hath this day brought forth a man-child.

3. And at his birth the room was full of light so that they could not look upon him and when they could look upon him, Behold the child's hair was white and fire seemed to come from his eyes and then he stood upon his feet and sang a hymn of praise unto the Lord and lo, he seemed to have the tongue of an angel.

4. Thus saith my son Lamech, who is greatly perplexed as to the meaning of these things and how he can raise such a son.

CHAPTER 8

HEARING this report, Enoch comforted his son Methuselah, saying, Fear not, my son, nor fret thyself about this matter for did not a holy angel visit thy son Lamech and tell him that this should be the seed of the angels? And was it not so?

2. For this cause have these things happened; but on the eighth day when the child is circumcised, he shall be covered and shall appear as other men except that his hair shall remain white as a token that through him the Lord will do a mighty work.

3. This word did Methuselah return to his son Lamech and he was comforted.

CHAPTER 9

AND on the eighth day when the child was circumcised, he was covered that he became as other men except that his hair remained white and they called his name Noah, which by interpretation is comfort, because, Lamech said, Mine heart is comforted to know that my seed shall be preserved through the great flood.

CHAPTER 10

AND the child grew and waxed strong in wisdom and mighty in the power of the priesthood for he was initiated into the Order of the Ancients in his childhood and learned the rites and ordinances and the powers of the priesthood with the signs and tokens and key words wherewith he could call upon the powers of heaven to combat the forces of the adversary.

2. And when he was come of age, he took twelve wives and begat many sons and daughters who grew up in righteousness and served the Lord all their days and some died and others were caught up unto the city of Enoch.

3. But in the next generation they corrupted themselves, for the daughters of Noah's sons did go forth and lay with the sons of men, which thing was an abomination in the eyes of God.

4. Wherefore, the Lord said unto Noah, Behold, the daughters of thy sons have sold themselves, for behold, mine anger is kindled against the sons of men, for they will not hearken to my voice; wherefore, all those who go in unto them will be destroyed with them.

CHAPTER 11

AND when Noah was four hundred and fifty years old, he begat a son and he called his name Japheth.

2. Fortytwo years later he begat another son of her who was the mother of Japheth, and he called his name Shem.

3. Eight years later Noah begat a son of his wife Naamah, who was of the seed of Cain, and he called his name Ham, for he said, Through him will the curse be preserved in the land.

CHAPTER 12

NOW Noah had taken a wife of the seed of Cain, and she was a righteous woman; nevertheless, the curse remained with her seed according to the word of God.

2. And Noah took her on this wise: For the word of the Lord came unto Noah, saying, Take unto thyself Naamah, the daughter of Lamech, who dwelleth here in the city of thy fathers, for she hath been faithful to my gospel, wherefore I shall preserve through her the seed of Cain through the flood.

3. This Lamech who was the father of Naamah was of the seed of Cain being the son of Methusael, the son of Mahujael, the son of Irad, the son of Enoch, the son of Cain.

4. Lamech had married Adah and Zillah, the daughters of Cainan, the son of Enos, the son of Seth, the son of Adam. Adah bare children unto Lamech, but Zillah was barren until her old age when the Lord opened her womb, and she conceived and bare a son and a daughter.

5. Her son she named Tubal Cain, saying, After I had withered away have I obtained him from the Almighty God.

6. Her daughter she named Naamah, saying, After I had withered away have I obtained pleasure and delight.

CHAPTER 13

WHILE Naamah was yet a child, great consternation fell upon the seed of Cain, for Irad the Son of Enoch, the son of Cain, had become a member of the secret combination and was privy to all it secrets until one night when the Lord appeared to him in a dream saying, Irad, thou hast done evil instead of good and hast followed after Satan rather than God; wherefore, I shall destroy thee and thine house when I send in the floods upon the earth.

2. But Irad was pricked in his heart and pled with the Lord to show mercy and preserve his seed through the great flood.

3. Seeing that his penitence was true, the Lord said to him, Irad, if thou wilt repent and reveal the evils of the secret combination unto the sons of Seth, I will have mercy upon thee and I will join thy seed unto the seed of Seth that it may be preserved through the great flood.

4. Wherefore, Irad went forth and began to reveal the secrets of the sons of Cain unto the sons of Seth.

5. Lamech, being Master Mahan at that time, found Irad sitting in his garden with Joram, the young son of Irad, and slew him.

6. Thus Lamech slew Irad for the sake of the oath of the secret combination and he slew Irad's son with him.

7. But Tubal Cain, the son of Lamech, had followed him and viewed his evil deed which he had committed and he revealed it unto his mother Zillah and she unto her sister Adah.

8. Wherefore, Adah and Zillah confronted Lamech with his evil and cursed him in the name of the Lord for having slain Irad who had repented of his wickedness from among the sons of men.

9. And Lamech said unto his wives Adah and Zillah, Hear my voice, ye wives of Lamech; hearken unto my speech, for I have slain a man to my wounding and a young man to my hurt.

10. If Cain shall be avenged sevenfold, truly Lamech shall be seventy and seven fold.

11. Lamech's wives, therefore, feared to confront him further, but Lamech repented not of his evil deeds and finding his son Tubal Cain at prayer, he slew him for having revealed his murders. 12. When Adah and Zillah, the wives of Lamech, learned of this, they took their remaining sons and daughters and went unto their father Cainan's city and revealed the remainder of the secrets of this evil combination among the sons of Adam.

13. Thus did Naamah come to dwell among the sons of Adam and she grew up before the Lord in righteousness and was known for her tender care toward the sick and the unfortunate.

14. Nevertheless, she had not husband because she was of the forbidden race.

CHAPTER 14

WHEN the word of the Lord came unto Noah, saying, Take unto thyself Naama, the daughter of Lamech who dwelleth here in the city of thy fathers, for she hath been faithful to my gospel, wherefore, I shall preserve through her the seed of Cain through the flood, Noah went unto his father, Methuselah.

2. Methuselah inquired of the Lord and returned this word unto his son Lamech: Verily, thus saith the Lord, Mine handmaiden Naamah have I given unto my son Noah that the seed of Cain might be preserved through the great flood which I will send upon the earth.

3. Wherefore, let not my son Noah fear to take her to wife, for in so doing he shall be blessed for through him will come all nations.

4. Wherefore, say unto him, Noah, my son, I have looked upon the evils of the sons of men which have come up before me, for they have corrupted the whole earth save only this city in which thou dwellest.

5. Therefore, I will send in the floods upon the earth but thou and thy seed will I preserve through the flood, for I will send mine angels to instruct thee in the building of an ark wherein ye shall be saved.

6. Behold, I shall establish thy seed before me forever and I will spread them abroad over the earth as numerous as the sand upon the seashore.

7. Thy seed shall not cease as long as the earth shall stand but through thee and thy priesthood which will be preserved in thy seed shall all nations be blessed.

CHAPTER 15

WHEN Lamech returned this word to his son, Noah rejoiced and praised the Lord saying, I give thanks unto thee, O Lord, for thou hast been unto me a strong wall against all that would seek my destruction.

2. Yea, thou hast promised to shelter my from the disasters which are coming upon the earth, that the floods shall not come in upon me to destroy my seed from the earth.

3. Thou hast set my foot upon a rock that the sons of men shall not prevail against me.

4. Yea, I will walk in the way of the Ancients; in the paths which thou hast appointed will I spend my days for thou art my Shield and my Deliverer and in Thee will I trust all the days on my life. Amen.

CHAPTER 16

THUS did Noah take to wife Naamah, the daughter of Zillah, the wife of Lamech of the seed of Cain, and she bare him a son whom he named Ham, and thus was the curse preserved in the land through the great flood.

2. For when the patience of God was ended in which He did grant a space of time for repentance unto the sons of men, the floods came in upon the earth and destroyed all flesh from off the face of the earth save eight souls only, for Noah and his youngest wife Adah, and his three sons Shem, Japheth, and Ham and one of each of their wives were preserved in the ark which the angels had instructed Noah in building.

3. The remainder of the righteous had died or been caught up into Enoch's city prior to the time of the flood, and these eight were saved.

CHAPTER 17

NOW when the flood had abated and the ark had come to rest upon the top of a mountain, Noah and his family descended the and after offering sacrifices unto the Lord and dedicating the land, they began to till the ground and raise all manner of crops.

2. And when the grape harvest was come in, Noah made wine and drank of the new wine in his tent and his heart was made glad and he rejoiced before the lord for the bounty which the Lord had given him.

3. And it was upon the Feast of Pentecost when Noah drank of the new wine before the Lord and lay down naked in his tent to sleep.

4. When Ham, the son of Noah, entered the tent he saw his father sleeping naked upon his bed with the sacred garments which had been given to Adam in the garden of Eden laying nearby.

5. Ham knew that he and his posterity could not bear the priesthood because of the curse of Cain which was upon them and knowing there was great power in the sacred garments, he stole them form his Father Noah and hurried to his tents.

6. Rousing his family, Ham instructed them to strike their tents and led them away to the plain of Shinar where he dwelt and where Ham died.

7. Now Ham's wife was named Zeptah and she was also of the seed of Cain and they had a daughter named Zeptah.

8. This daughter, after the death of Ham, led a body of his people westward until they reached a body of water in the land of Zeptah, which is Egypt, where they settled and as the waters receded from off the land, they spread out and build many cities and temples.

CHAPTER 18

BEFORE the death of Ham, the sacred garments were given secretly by him to his son Cush

2. Cush also kept them hidden and in his old age gave them unto his son Nimrod and when Nimrod was twenty years of age, he put on the garments and he derived great strength and power from them.

3. Moreover, Nimrod was instructed in all the secrets of the evil combination by his father Cain, for Cain had not perished in the flood.

4. Wherefore, Nimrod became a mighty man among the sons of men and established his kingdom and grew stronger and stronger in wickedness after the order of the secret combination which was from the beginning, for Nimrod spread his dominion over all mankind save those in the city of Shalom.

CHAPTER 19

SHEM ruled in the city of Shalom and he was called Melchizedek, for the reigned as king under his father Noah, and was a priest of the Most High God.

2. After the departure of Ham from the presence of his father Noah, Shem and Japheth dwelt together in peace under the benign rule of Noah; but in time, conflict arose among them and Noah led the seed of Shem to a new land which the Lord showed him where they built a city which they called Shalom, the City of Peace.

3. Noah invested his son Shem with authority to reign as Prince of Peace, and Noah devoted his days to instructing his people after the Order of the Ancients.

4. And his people dwelt in righteousness and worshipped the Lord their God and served Him.

5. They established the order of heaven among them and sought after the City of Enoch and the Lord came among them and ministered to them and those who sought for the gain of this world went out from among them, for they held all things common after the order of Enoch and no man had above his neighbor.

CHAPTER 20

AMONG those who went forth from the city of Shalom was Peleg, who traveled to the northwest and established a city after the order of his father Noah, for Peleg was the son of Eber, the son of Salah, the son of Arphaxad, the son of Shem; and his people sought after the heavenly order and obtained it for they were caught up like the City of Enoch.

2. But Serug, the son of Reu, the son of Peleg, followed not after the way of his fathers, for he sought after gain for himself; wherefore, he led those who were of a like mind with himself out from the City of Peleg and they journeyed even unto the land of Shinar and became confederate with Nimrod.

3. Under the direction of Nimrod, Serug and his companions entered into the secret combination and became men of power and wealth in Nimrod's kingdom.

4. In the land of Shinar, Serug begat Nahor, and Nahor begat Terah, my father.

5. And Terah became great in the eyes of Nimrod, and Nimrod elevated him over all his people to stand at his right hand and advise him on all matters.

CHAPTER 21

NOW, my father Terah took many wives and begat many children.

2. And when he was sixtyfive years of age, he took to wife Amthelo, the daughter of Cornebo, the son of Serug, and she was a young woman of fifteen years.

3. And when Terah was seventy years old, his wife Amthelo conceived and bare him a son whom he named Abram, which be interpretation is Exalted Father, for he said, Nimrod hath raised me on high over all his host, wherefore, my seed shall reign as gods forever.

4. Now this prophecy he spake, not knowing that it was of the Lord God.

CHAPTER 22

ON the night that I was born, their were great sings in the heavens, and when Nimrod's astrologers saw them, they were astonished and they spake evil of me to the king, saying that surely I should overthrow his kingdom.

2. Wherefore, they counseled the king to purchase me of my father that they might slay me and thus frustrate the plans of God.

3. King Nimrod thereupon sent for my father, Terah, and spake unto him of the words of the astrologers and asked for his son in return for a great sum of gold and silver.

4. But the Spirit of the Lord wrought upon my father that he was loathe to give me up to the king.

5. On the night that I was born, a son was also born unto one of my father's concubines and this child my father took unto the king and the king slew him in my stead, for thus had God ordained that I might grow up to serve him, the only wise and true God, and strive to establish his order in the earth all my days.

CHAPTER 23

THUS was my life saved by my father Terah, and he took me with my mother, Amthelo, and my nurse, Edna, unto a cave hidden in the mountains some distance from the city of Ur where he secreted us and visited us each month at the New Moon.

2. For my father thus informed the king that he went each month on the New Moon to a spot sacred to his family deity.

3. For in the kingdom of Nimrod, each man worshipped gods of his own make, gods of wood and stone, each after the imagination of his own heart.

4. Thus did I dwell in the cave with my mother, Amthelo, and my nurse, Edna, and knew no other man save my father, Terah, and my elder brothers, Haran and Nahor, who accompanied my father on his visits.

CHAPTER 24

WHEN I was three years of age, the Lord visited me in a dream of the night and he said unto me, Abram.

2. And I said, Here am I.

3. And he said unto me, Abram, I am the God of thy fathers Peleg and Shem and Noah.

4. It is I who preserved thy life when the wicked king Nimrod would have destroyed thee, for I softened the heart of thy father that he should hide thee away.

5. This I did for I have a mighty work for thee to do in establishing mine order upon the earth, and, verily, I say unto thee, I the end, through thee shall this wicked Nimrod be destroyed from off the face of the earth.

6. Behold, thou shalt remain in this cave with thy mother and thy nurse for yet seven years, and at the end of that time thou shalt depart and I will send mine angel to guide thee unto the city of thy father Noah where thou shalt be instructed in the way of life.

7. And from that time forth the Lord instructed me often in dreams of the night that my mind was opened to the ways of his kingdom.

CHAPTER 25

WHEN I was ten years of age, I departed from the cave by night while my mother and my nurse slept and the angel of God met me and led me to the city of Shalom where Noah and his son Shem dwelt, and no man knew where I was.

2. And I dwelt with Noah and Shem for thirtynine years, being instructed in all the ways of the Most High God.

3. And finding great happiness and peace and rest therein, I sought for the blessings of the Fathers and I received, under the direction of Noah and Shem, those instructions whereby I might enter into the Order of the ancients and I became a rightful heir and high priest, holding the right belonging to the Fathers. For I was ushered into the Church of the Firstborn and tasted of the fruits of heavenly life.

CHAPTER 26

IN my fiftieth year, Father Shem called my into his presence and instructed me to return to the house of my father, for there were many there now who were seeking after light and truth for they had seen the foolishness of worshipping idols of wood and stone, but they knew not where to find the true God.

2. And Father Shem blessed me saying, Blessed art thou Abram of the Most High god for He hath looked upon thee and found thine heart right before Him.

3. For this cause, the Most High shall visit thee and thou shalt stand at the head and be the father of a multitude, for many nations shall spring forth from thy loins.

4. Behold, in thy father's house dwelleth she to whom the promises belong, for she is a princess in the house of the Most High and shall reign as a queen over thy posterity forever.

5. Seek after her and take her to wife for she will be the mother of the promised seed.

6. The blessings of the God of Noah attend thee, my son, as thou journeyest on thy way for, from this time forth, thou shalt be a wanderer in the earth until thy seed shall come in to inherit this land by the power of God and the sword of His might.

7. Be faithful always, preach the truth in soberness and be valiant in the cause of God, and thou shalt be blessed forevermore. Amen.

CHAPTER 27

WITH this blessing resting upon me, I gathered together my family, for I had taken seven wives in the city of Shalom who had borne me fifty daughters.

2. And although I had no sons of mine own flesh, yet I had adopted twelve sons of those who were faithful to the Order of the Ancients and foremost among these was Eliezer of Damascus who had come to the city of Shalom seeking after the blessings of the Fathers and had remained as my son.

3. Him I appointed as steward over all I possessed for this journey, for he stood as mine heir for I loved him as my son and brother.

4. But Father Shem said unto me, Eliezer is a good and righteous man and he shall be greatly blessed in time and in eternity, but he shall not be thine heir who shall be thine heir who shall take in the house of thy father, for she is ordained to be thy queen of queens and the mother of thine heir.

5. Wherefore, as I have said, I gathered together my wives and my daughters and my adopted sons and their wives and children and I said unto them, Hear my words, beloved and hearken unto my speech, for I have been sent with a mission unto the house of my father in the land of Shinar to gather out the pure in heart who are seeking after the true God.

6. Gather together all your goods and make you tents in which to dwell and saddle your asses to travel upon for the Most High God hath declared that we shall be wanderers upon the earth from this time forth until our seed shall come in to inherit this land by the power of God and the sword of his might.

CHAPTER 28

THEN commenced they their preparations and on the appointed day, all was in readiness for our departure.

2. And when Father Shem came forth to bless us, Father Noah came also with him.

3. Now Father Noah dwelt in the temple in the heart of the city of Shalom and seldom came out of the holy place, for I had never seen him without its sacred precincts.

4. But he came forth at this time and lifted up his hands and blessed us in the name of the Most High God and we departed from his house.

CHAPTER 29

WE journeyed slowly for there sake of the women and children and we journeyed not upon the Sabbath day nor upon any of the holy days, for we thought it better to worship the Lord our God according to the pattern of heaven than to proceed rapidly upon our way, and we did know that the Lord prospered us in our journey and protected us from the power of all our enemies because we did faithfully serve Him and worship before His throne according to the divine pattern.

2. But at length we did arrive in the land of Shinar at the city of Ur.

3. Now the size of this city was immense.

4. Its buildings were grand and beautiful with gardens upon the rooftops and rivers of water running down from level to level.

5. The streets were wide and smooth and the inhabitants wealthy, dwelling in luxury.

6. Merchant caravans continually entered and left her gates and the great of all nations came here to pay homage to the might King Nimrod.

7. Nevertheless, the wealth of this great city was built upon sin for the people served many idol gods and offered upon their altars men, women, and children after the same manner as the Egyptians.

8. And they had numerous slaves who were kept down in bondage and poverty and were driven like dumb beasts to provide the luxury in which their masters dwelt.

9. Behold, the inhabitants of the city did delight in whoredom and adultery and murder and all manner of evil, whereby they might get gain.

10. And the anger of the Lord was kindled against them.

11. Nevertheless, he did let them go on that they might be fully ripened in iniquity before the fullness of his wrath should fall upon them.

12. All of these things did the Lord God show unto me in a dream on the night before we entered into the city of Ur; and He said unto me, Abram, this city is vile and corrupt, but in it are some few souls who have not bowed the knee to their idol gods and it is because of their prayers that I have brought you here, that they might be taught to worship the true God after the order of heaven and be led out from wickedness and bondage.

13. Wherefore, go unto thy father's house, for thy mother hath sorrowed for these many years, and I have softened the heart of thy father toward these that he shall make thee welcome and will protect these against the anger of the king such that thou shalt be able to accomplish thy mission.

14. Behold, Abram, I am the Lord God of thy Fathers Shem and Noah, and of all the righteous Fathers back to Adam.

15. Wherefore, I will remain with thee and confirm upon thee all the blessings of the Fathers and thou shalt stand at the head of a multitude. Amen.

CHAPTER 30

IN the morning before entering the city, I gathered my family together consisting of my seven wives, my fifty daughters, my twelve adopted sons, and three hundred and fifty menservants whom Shem had sent with their families, being in all six thousand three hundred and seventy souls.

2. And I said unto them, Behold, this great city is steeped in wickedness and sin for the secret combinations which was from the beginning doth hold her sway.

3. Wherefore, ye shall remain here under the direction of Eliezer while I go alone into the city unto my father's house, for the Lord God of Shem and of Noah hath promised me that the will protect me against the anger of the king such that I shall be able to accomplish my mission.

4. I led my family in prayer before the Lord, kissed them all and departing from them, entered into the city.

CHAPTER 31

BEING led by the Spirit of the Lord, I found my father's house and, entering the gate, addressed the guard who was standing there, saying, Behold, I am Abram, son of Terah, who hath spent these forty years in the house of Shem.

2. Take me now to my father.

3. The guard stood as one dumbfounded, knowing not what to make of such a greeting, but at length called a boy whom he dispatched to locate my father.

4. At length the lad returned, followed closely by my father who was greatly surprised to see me, but who recognized me as his son by the inspiration of the Spirit of the Lord.

5. By this time my arrival had caused great excitement throughout my father's household, which was very large, and my mother, having heard of my coming, hastened to the place where we were, weeping and rejoicing for she had thought that I had wandered from the cave and been slain by wild beasts in the wilderness.

6. At length she led me away to her chamber to talk with me and I told her of all that had transpired with me since my leaving the cave of my being led by the angel to the city of Shalom, of being instructed under the direction of Shem, of the increase of my family and of the mercies of the true God of heaven exercised in my behalf.

7. I talked to her of the futility of worshipping idols of wood and stone made by men's hands which have no power in them and of the Order of the Ancients which was preserved in the city of Shalom under Noah and Shem which I had been sent to proclaim in the great city of Ur.

CHAPTER 32

MY mother heard all my words and rejoiced in them for she was one whose heart had been turned from the worship of dumb idols to the worship of the unknown God.

2. Moreover, a small body of like believers numbering about one hundred souls met secretly in my father's house to worship the unseen God and pray for further light concerning his ways, among whom were my brother Haran, with his son Lot and his daughters Milcah and Sarai, and my brother Nahor.

3. Now, when my mother had heard my words, she bade me remain with her until evening when the believers were to meet in her rooms.

4. Wherefore, that night I met with those who had rejected the idolatry of their fathers and they were all of the seed of those who had come out from the city of Peleg.

5. Wherefore, I rehearsed unto them all the things I had told unto my mother and they likewise rejoiced therein.

6. But unto my father I spake not of these things at this time for he was yet privy to Nimrod and was steeped in his evil ways.

CHAPTER 33

WHEN I had dwelt in my father's house for seven days teaching the word of life unto the believers, I went unto my father as he sat in his outer court with his servants attending to affairs of state.

2. And when he would hear me, I said unto him, Father, where is the God who created heaven and earth and all the hosts of them?

3. My father Terah answered me and said, Behold, my son, those gods who created all things are here with us in the house.

4. My lord, show them to me I pray thee, I exclaimed.

5. Whereupon my father Terah led me unto a chamber in the center of his house wherein were twelve great idol gods and numerous smaller ones.

6. And my father said unto me, Behold, my son, these twelve great ones are rulers among the gods and this largest one is ruler above all and these others were their assistants in creating all things.

7. And my father Terah bowed down and worshipped before his idol gods and we departed from them.

CHAPTER 34

WHEN I departed from the presence of my father, I went unto my mother and said unto her, My mother, there is a great evil in this place for my father keepeth a room full of idols in the center of his house which thing is contrary to the commandments of God, wherefore the wrath of God shall not depart from this house until they are destroyed.

2. Let one of the young men be sent, therefore, to fetch a kid of the goats and make thereof savory meat for therewith shall I destroy these idols in which is neither life nor power.

3. My mother, therefore, summoned one of the young men who was with her in the house and sent him to fetch a kid of the goats whereof she made savory meat.

4. When it was prepared, I took the savory meat from her and went unto the room where my father kept his gods and I prayed there unto the Lord my God saying, O Lord god of Shem and of Noah, look upon me here in my weakness and strengthen mine arm that I may destroy these false gods and give me the wisdom and strength to go through all that follows and endure unto the end in service unto my God.

5. When I had said these words, the Spirit of the Lord fell upon me, even the Spirit of prophecy, and I was led to exclaim, Woe unto my father and this wicked and corrupt people among whom he dwelleth, whose hearts are all inclined to vanity, for they serve idols of wood and stone, the workmanship of their own hands, which neither eat nor smell nor hear nor speak, for there is no power in them and those who serve them shall likewise be powerless to escape when the wrath of God shall overtake them in a day they think not.

CHAPTER 35

AT this time the Spirit of God fell upon me in mighty power to strengthen mine arm, and picking up a hatchet which I had brought with me for that purpose, I destroyed all my father's idols, both wood and stone, by the power of God which was in me, except for the largest in whose hand I placed the hatchet.

2. Then going to my father I said unto him, My Father, I have seen a wondrous thing for my mother did make me savory meat this day to offer before the gods who created all things.

3. And when I took the meat in unto them, they all reached forth their hands to partake thereof.

4. When the one who is ruler above all saw their words, he being angered left the room and returned with a hatchet wherewith he destroyed the other gods, both wood and stone; and behold, he standeth there even now with the hatchet in his hand and the savory meat before him.

CHAPTER 36

HEARING these words, my father hastened unto the room of his gods and found it even as I had said, and his anger was kindled against me and he said, This is an idle tale thou hast told me and false.

2. Why hast thou done this thing and lied unto me?

3. These gods have no life in them to do these things for they are wood and stone and, behold, I myself have had them made by the craftsmen.

4. Why hast thou then come into mine house to destroy my gods?

CHAPTER 37

THE Spirit of the Lord fell upon me at this time that I should answer my father and I said unto him, How is it thou servest these idols of wood and stone, the handiwork of the craftsmen in which is neither life nor power to act?

2. Can these which cannot deliver themselves from the hatchet deliver thee from the power of the enemy?

3. Can they hear thy prayers when thou callest upon them from out of the midst of thine afflictions?

4. Surely it is an evil thing that thou and thy people should serve these false gods for the Lord Jehovah, he is the God who created heaven and earth and all that in them is, and he hath commanded all men to worship him only and to serve him all their days.

5. Behold, your fathers in the days before the great flood worshipped false idols after the same evil combination into which ye have entered and, because of their perversions, they were destroyed.

6. Will ye also go on in their wickedness to bring down the wrath of the Most High God upon you that ye, too, should be destroyed from under heaven?

7. Nay, my father, but repent of this evil and turn unto the Lord thy God and live.

8. So saying, I took the hatchet from the hands of the remaining idol and smote him with it until he was destroyed.

CHAPTER 38

MY father, hearing my words and seeing what I had done, increased in anger against me and hastened from his house unto the king, for he had access to King Nimrod both day and night.

2. When he had entered the kings' presence, he bowed down before him and he saith unto him, My lord king, fifty years ago a man-child was born unto my wife Amthelo, and when he was ten years old, we went on the new Moon to worship our ancestral god when my son wandered off into the desert and was lost.

3. But he was found by the people of the desert and raised by them and he hath recently found his way back into my house and I have received him with honor as my son.

4. Notwithstanding this, he did this day enter into the room of my gods and destroy them and hath spoken against our gods and against that ancient order which hath been handed down from our first father whereunto we are called.

5. Now, therefore, my lord king, send for him that he may be judged according to our law that this evil may be put away from among us.

6. The king thereupon sent three of his mighty men who fetched me from my father's house and brought me before the king.

CHAPTER 39

WHEN I appeared before King Nimrod, he was seated upon his throne in all his glory, but it was as darkness to me.

2. At his right hand sat my father Terah and around them sat the princes and noble ones of his realm.

3. And the king said unto me, What is this thing that thy father saith unto me, that thou didst this day enter into the room of his gods and destroy them and that thou hast spoken against our gods and against that ancient order which hath been handed down from our first father whereunto we are called?

CHAPTER 40

I answered the king saying, Why dost thou go on in wickedness to worship these dumb idols in which there is no power even to save themselves?

2. Not only this, but thou hast led others to worship them and to enter into that order which is most abominable in the eyes of the Most High God, for your father form whence it cometh is the devil and it is full of lies and blasphemies and all manner of evil that men should lie and murder to get gain.

3. Why wilt thou not serve the Most High God who created all things in heaven and on earth, who hath created these and holdeth the power to sustain thy life or to destroy thee?

4. O foolish, ignorant, wicked king, woe shall be unto thee forever and ever for thou art the son of Perdition for it is he who is thy father.

5. Thou hast corrupted the earth with thy sins and with the sins of thy people who follow thee.

6. It was for entering into this wicked combination to get gain that you ancestors were destroyed in the flood when only eight souls were saved.

7. Wilt thou and thy people follow in their paths?

8. Then the wrath of the Most High God will descend upon thee to smite thee from before his face.

9. Now put away these evil ways and turn unto the Most High God and serve Him that there may be hope for thee.

10. But behold, I see that thine heart is hardened in iniquity that there is no repentance for thee, for the evil one hath sealed thee his; wherefore all thy ways shall come to naught and thou and thy people shall be destroyed from off the face of the earth.

CHAPTER 41

THEN I lifted up mine hands to heaven and prayed saying, O Lord God, thou who sees all the ways of the wicked and will bring every evil deed into judgment, look upon these evil ones and destroy them that the whole earth be not corrupted by them and brought to destruction.

CHAPTER 42

WHEN the king heard my words and the prayer which I uttered, he ordered me to be cast into the prison house until he had determined what to do with me.

2. And after ten days, the king gathered together all his counselors and rehearsed unto them all things concerning me.

3. And when he had rehearsed all things unto them, he asked them, saying, What judgment shall such an one receive who hath reviled the king and our gods and our holy order?

4. And they returned judgment unto him saying, The man who revileth the kind should be hanged from a tree until he is dead and the tree then felled to the ground while all the people shall shout, Thus shall it befall him who revileth the king.

5. But this man hath not only reviled the king but also our gods and our holy order and, according to our law, such an one shall be cast into a furnace of fire until he be consumed that naught remain of him in the earth.

6. Let therefore the fire be increased in the king's furnace which is in Casdim where the king's bricks are made and let this blasphemer be cast into the fire that he be consumed.

CHAPTER 43

THE king so commanded and for three days and three nights was the fire preparing in Casdim and at the end of that time I was brought forth from the prison to be cast therein.

2. Nevertheless, while I was in the prison the Lord sent His angels to minister unto me and to comfort me and they said unto me, Fear not, Abram, for thy work is not yet finished for thou shalt yet become the father of many nations and thou shalt preach the gospel in far places, even in the land of Egypt shalt thou declare the mysteries of thy God.

3. And though they cast thee into the furnace, is not the Lord able to deliver thee therefrom?

4. For through thy deliverance shall many be brought to bow down and worship the Lord thy God and forsake the evils of Nimrod.

CHAPTER 44

THEREFORE, I came forth from the prison confident in the power of my God and in His promise that I should be delivered from the fire.

2. But as I came forth, the astrologers of the king looked upon me and by the power of Satan they recognized me, for they saw me clothed in light.

3. And they cried out unto the king saying, O king of all the earth, surely this is the man of whom we spake unto thee fifty years ago that he should rise up to overthrow thy kingdom.

4. Wherefore was he not slain?

CHAPTER 45

HEARING these words, the king was greatly troubled, and calling my father Terah before him, he exclaimed, Is this then thy son who was to have been slain?

2. And what child then did I slay at his birth?

3. Speak now the truth and thou shalt go free; but if thou speakest not the truth, thou shalt die with thy son.

4. And Nimrod caused my father to swear concerning the matter.

CHAPTER 46

AND my father answered the king saying, My lord king, I am guilty.

2. For because of my tender feelings toward my son, I did substitute for him the son of my concubine who was born on the same night.

3. The king's wrath mounted and in his anger he cried, Who advised thee to do this thing?

4. Surely that man shall die.

5. My father, being terrified at the kings' anger said, I was my son Haran who so advised me.

6. Now Haran had not advised my father of anything, but the Spirit of the Lord had wrought upon my father that he was loathe to give me up to the king.

7. Nevertheless, Haran was privy to what my father had done and Haran was one of the believers in the true God of heaven, but his heart was not firm nor his faith sure.

8. Wherefore, Haran said in his heart, If Abram be delivered from the furnace, then shall I know that the God of Abram is indeed the true God.

9. Wherefore, Haran wavered in his faith and his confidence waxed not great in the Most High God, but my confidence was secure, for I knew that it rested upon the Rock of my salvation and they the word of God faileth not.

CHAPTER 47

NOW when the king heard the words of my father, he caused that Haran should also be taken with me and, leading us to the vale of Casdim, they stripped us of all our clothing and bound us with cords and cast us into the fire.

2. Now Haran, because his faith was not perfect in the Lord his God, was consumed in the fire that no trace of his body remained, but my faith remained firm in the Lord and He sent His angels to sustain me and release me from my bonds and I was three days and three nights in the furnace with the angels, conversing with them and beings instructed by them.

CHAPTER 48

AFTER the third day, the king sent his servants to govern the fire that it might again be used for making brick.

2. But when they came up to the furnace, behold, I was sitting therein conversing with the angels whom God had sent.

3. Therefore, the servants of the king, being greatly astonished, went and told him of this matter, but he would not believe them.

4. However, when the men persisted in their tale and showed great consternation, King Nimrod himself came unto the furnace, but he angels had departed and I sat alone in the flames.

5. When he saw me therein unconsumed, the king cried out in alarm, O Abram, art thou a sorcerer greater than ours that thou shouldst live in the flames unconsumed?

6. But I answered him, Not so, O king, but the God of heaven who is the true god above all hath sent his angels unto me and hath preserved me from this fire.

7. Being much amazed the king exclaimed, Come forth then from the fire for I see that no power of mine can harm thee.

CHAPTER 49

WHEREUPON, I ascended from the furnace and stood before the king and his counselors who examined my closely but, behold, even mine hair was not singed.

2. Wherefore, the king caused garments from his own wardrobe to be brought and I was clothed therein and he caused me to be seated upon a throne at his right hand where my father was wont to sit and he said unto me, What of Haran thy brother who was cast into the furnace with thee?

3. Did the angels carry him away to some far place that he might be saved?

4. But I replied unto him, Nay, but the faith of my brother was not perfect in the Most High God; wherefore he was consumed in the flames.

5. Upon hearing this, the king marveled and permitted me to speak in his court concerning the Most High God and the redemption which should be wrought in behalf of those who believed on his name.

6. Nevertheless, the heart of the king was not changed, for he gloried in power and he thought to learn from my power by permitting me to speak.

7. But about three hundred men of those who sat in the king's court were converted unto the Lord and followed no more after the evil order of Nimrod, wherefore, they were cast out of the king's presence; but as for me, the king gave me many gifts and sent me away in peace and many were joined unto the believers in the Lord from that day.

8. For having heard of my salvation from the fire, multitudes came to my father's house to hear of the God who could do such mighty things and many were converted unto the truth.

CHAPTER 50

NOW, among the believers were Lot, the son of Haran, and Haran's daughters, Milcah and Sarai.

2. Milcah was fair, but Sarai was beautiful above all women.

3. Her face was as that of an angel filled with light, her cheeks as two roses in full bloom, her hair as spun gold which men treasure above all, her eyes as pools of blue reflecting the glory of God's sky, her nose delicate and lovely, and her countenance truly was fair as the sun.

4. Her breasts like two mountains rising above the plain of Shinar were fair to behold, and her complexion truly like the clouds in purity.

5. Her arms were comely, her hands perfect and delightful to behold, always in the service of those in need and quick to hasten to the service of the Lord her God.

6. Her palms were lovely, unmarred by her constant labor, her fingers long and slender.

7. Her feet were comely and always set in the path of truth.

8. Her thighs were wellrounded and soft, yet never failing to sustain her in her labor of love in behalf of the servants of God.

9. Truly no maiden was fairer than Sarai, the daughter of Haran, for her beauty was greater than all other women and she excelled them all.

10. But with her beauty was great wisdom and perfect faith in the Lord and constant service in behalf of the saints, for her hands never cease from blessing the people of God.

11. Wherefore, my brother Nahor took Milcah, the daughter of Haran, to wife, but I Abram, took Sarai at the direction of the Lord and I found great joy in her.

CHAPTER 51

BUT, behold, Satan was not content to have me continue to disrupt his kingdom in peace; therefore, he sent a dream unto Kingdom Nimrod in which the king did see that I should be the destruction of himself and of his kingdom.

2. Moreover, it was shown the king in his dream that three of his own household, even Zeptah, Lilith, and Nefritiri, daughters to Onitah, the son of Nimrod, who were virgins, had joined the believers of the Most High God.

3. When the king awoke from his sleep, he was angry and he caused that I, with these three virgins, Zeptah, Lilith, and Nefritiri, should be seized and bound and carried to Photiphar's hill at the head of the plain of Olishem to be sacrificed unto the god of Pharaoh, king of Egypt.

4. And these three virgins did the priest of Pharaoh offer up upon the altar and they died singing praises to the Lord and bearing witness to the truth, wherefore, they shall be blessed forever for they have entered into the rest of the Lord.

CHAPTER 52

AND when these virgins were slain, the priests of Pharaoh took me also and laid me upon the altar to slay me. But I cried unto the Lord my God for I knew that my mission was not yet ended.

2. And the Lord heard my voice and sent His angel to loose the cords wherewith I was bound.

3. And I saw the Lord seated upon His throne and He said to me, Abram, Abram, behold, my name is Jehovah, and I have heard thee and have come down to deliver thee and to take the away from the father's house and from all thy kindred into a land which is unknown to thee, a land which I have promised unto Noah should be an eternal inheritance unto the promised seed.

4. Behold, I will lead thee by mine hand and will put upon thee my name that thou shalt bear the priesthood of the fathers and the power thereof.

5. As it was with Noah, so shall it be with thee that through thy ministry and the ministry of thy seed bearing this priesthood, my name shall be known in the earth forever, for I am thy God.

6. And the Lord broke down the altar of the idol gods by an earthquake and smote their priests that they were all destroyed.

CHAPTER 53

BUT I hastened to my father's house where all the believer were gathered, fasting and praying for me and I said unto them, Up, for this day we shall depart from this city that the Lord may visit it in wrath and vengeance.

2. Wherefore, all the believers gathered together and followed me out of the city to my camp.

3. And we struck our tents and departed form the land of Shinar to go to the city of Shalom to confer with Father Shem.

4. And my father also, seeing that the king's face would be set against him, gathered together his goods and followed after me.

5. We journeyed slowly, for I had with me many souls, both women and children and women with child.

CHAPTER 54

WHEN at length we arrived at the city of Shalom, Father Shem came forth to greet us, bearing bread and wine which he blessed and gave to us and he said unto me, Blessed art thou, Abram, for the Most High God hath multiplied thee and behold, thy seed shall be even as the sand upon the seashore without number.

2. Go to now with this great multitude into the land of Canaan for unto thee and thy seed will I give this land for an everlasting inheritance, saith the Lord God Almighty. Amen.

CHAPTER 55

THUS we departed from the presence of Shem and moved to the vicinity of Ludor which city we denominated Haran.

2. And we dwelt in the suburbs of Haran for three years for there was much pasture there and a space large enough for the multitude which accompanied me.

3. And I preached the gospel in Haran and many souls were added unto the faithful in that place.

CHAPTER 56

AND there was a famine in the land, but the land of Haran was blessed for our sakes that the famine there was light.

2. But at the end of three years, the famine abated throughout the land; wherefore lot, my brother's son, and I went before the Lord in prayer after the manner of the ancients, and in answer to our prayer the Lord appeared unto me and said, Arise, Abram, and take Lot with thee and all who follow after thee, for I have purposed to take thee 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.

3. For I am the Lord thy God.

4. I dwell in the heavens; the earth is my footstool for I shall surely walk upon it when I come to redeem my people from their sins.

5. 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, even the priesthood of the fathers after the Holy Order of God, unto all nations.

6. And I will bless all them, even as many as shall receive this gospel through thy name, for they shall be called after thy name, even the seed of Abram, as though they were the seed of thine own flesh, and they shall rise up and bless thee as their father.

7. For I will bless them who bless thee and curse them who curse thee.

8. In thee, through the priesthood which thou barest, and in thy seed, through thy priesthood which they shall bear which cometh down from the fathers, shall all the families of the earth be blessed with the blessings of the gospel which are the blessings of salvation, even of life eternal.

9. For I give thee this promise, that thy seed shall sprinkle all nations that through them the right to this priesthood may encompass all mankind, that all may be brought into the covenant through obedience to the law and ordinances of the gospel.

CHAPTER 57

NOW when the Lord had ceased speaking with me, I praised the Lord saying, Thy servant hath sought thee earnestly; now have I found thee.

2. Thou didst send thing angels to deliver me from death many times; shall I not do all things which the Lord my God requireth of me?

3. Blessed art thou, O Lord, who bestowest thy love without measure upon the righteous but hatest all iniquity.

4. But I have kept thy statutes to walk therein and have received thine ordinances unto myself, wherein thou hast blessed me with the Spirit of knowledge and truth.

5. For my part, I will love thee freely with all my heart and soul.

6. I will cleave to thine holy law to not turn aside therefrom in all thou hast commanded.

7. I have learned through the gift of thine Holy Spirit that no man is able to choose his own way nor direct his own steps for all such will fall into the pit.

8. In thine hand is the shaping of each man's soul which thou hast foreordained to conform to the image of thy Son.

9. Wherefore, I will embrace the Son and call upon God for mercy for evermore. Amen.

CHAPTER 58

THEREFORE, I took Sarai and Lot and all my family and all Lot's family and all the souls who had joined us in Ur and in Haran who would come and we departed out of the land of Canaan.

2. But my father had departed not from his idolatry; wherefore, he remained in the land of Haran and Nahor also remained with some others who departed not from the truth of the living God.

CHAPTER 59

WHEN we had come into the land of Canaan, I built an altar in the plains of Moreh and offered sacrifice unto the Lord.

2. And the Lord appeared unto me and said This is the land which I will give unto thee and to thy seed after thee forever.

3. I will make thy seed like the stars of heaven and I will give unto them for an inheritance all the land which belongeth unto the Canaanites for surely I will destroy them from off the face for the land when their wickedness is full.

4. Wherefore, I praise the Lord for His mercy and we departed from that place and journeyed toward Bethel.

CHAPTER 60

AND when I reached Hebron, I tarried there for two years, but the famine again waxed great in the land.

2. hearing that there was no famine in Egypt, I determined to journey into that land, remembering the word of the Lord unto me in Ur that I should declare the mysteries of my God in the land of Egypt.

3. And, behold, the Lord blessed us on our journey that it was made light unto us and we journeyed until we reached the Kirmyon, one of the branches of the river of Egypt, where we rested form our journey for a season, for here the famine was not so severe.

4. But remembering the word of the Lord my God unto me, when we were recovered from our journey, I determined to move forward across the seven branches of the river of Egypt into the heart of the country of the Egyptians.

CHAPTER 61

BUT on the night before I entered into Egypt, I dreamed a dream.

2. And behold, in my dream I saw a cedar and a palm tree and the branches of the palm tree were wrapped around the cedar.

3. Suddenly , a group of men approached, seeking to cut down the cedar and leave the palm tree to stand alone.

4. But the palm tree cried out saying, Cut not down the cedar for whosoever seeketh to fell it shall find the curse of God resting upon him.

5. So the men desisted and the cedar was spared by the act of the palm tree.

CHAPTER 62

WHEN the dream was ended, I awoke from my sleep and wondered at it.

2. Wherefore, I went before the Lord in prayer and besought him saying, O Lord, show me the interpretation of this dream which I have had this night.

3. And the Lord said unto me, Behold, Sarai thy wife is a beautiful woman to look upon above all the women of the earth.

4. Therefore, it shall come to pass that when the Egyptians shall see her, they will say, She is his wife, and they will seek to slay thee for the sake of obtaining thy wife.

5. Let Sarai thy wife, therefore, say unto them, He is my kinsman, and thy soul shall live.

6. For thou art the cedar, O Abram, and Sarai is the palm tree and this is the interpretation of the dream; for through the act of thy wife, thou shall be saved and the way will be opened for thee to preach the mysteries of godliness in the court of Pharaoh, king of Egypt, for these Egyptians are thy kindred of they seed of Eber, and it is My will that the truths of the everlasting gospel should be brought to them.

CHAPTER 63

NOW I had heard while I dwelt in Haran that some of seed of Eber had entered into Egypt and driven the seed of Ham to the south and taken possession of the land.

2. But these followed not after the God of their father Eber, but worshipped idol gods, even as did my father Terah, but they followed not after the abominations of Nimrod.

3. Now these Hebrews were of the seed of Hadoram, the son of Joktan, the son of Eber.

4. And Joktan was the brother of Peleg.

5. And Eber was the son of Salah, the son of Arphaxad, the son of Shem.

6. Wherefore, the Lord had sent me to preach the gospel unto these who had departed from the god of their fathers.

CHAPTER 64

WHEREFORE, I awakened my wife Sarai and I said unto her, I have had a dream of the Lord.

2. Tell it to me, she said, that I may know what it is.

3. Therefore, I related unto her the dream and all that the Lord had said to me concerning it and I added, When the men of the land shall inquire of thee saying, Who is this who accompanieth thee, say unto them simply, He is my kinsman.

4. Thus shall my soul live and the Lord will use their love for thee as a means whereby the gospel shall be preached among them.

5. Fear not to do this thing for they will neither defile thee, contrary to thy covenants, nor slay me, but all shall come to pass to the glory of our God.

CHAPTER 65

SARAI, my wife, was fearful when she heard of the danger through which we must pass and wept that night before the Lord, but she placed her trust in Him and was comforted by His Holy Spirit.

2. The next day we moved on across the seven branches of the river and proceeded toward Foan where Pharaoh dwelt.

3. But I kept Sarai hidden until we reached Foan, for it was in the home of Pharaoh that the Lord purpose to use her great beauty to open the heart of Pharaoh unto the work of God.

4. When we reached the city of Foan, three of Pharaoh's officers met us and I brought Sarai forth to sit at my right hand while I gave them audience.

5. And according to the word of the Lord, while I attempted to explain unto them our having come there because of the famine in the land of Canaan and that we sojourned among them, they kept bestowing compliments upon Sarai for her great beauty and wisdom and the luster of her countenance.

CHAPTER 66

WHEN the men departed from me, they went directly into the presence of Pharaoh and when they had eaten with him, he had good wine brought forth.

2. While they drank together, they began to speak unto him of what had transpired, but all they could speak of were the beauties of Sarai.

3. How beautiful is the woman Sarai, they said, who sitteth at Abram's right hand.

4. How comely is the shape of her face; how delicate and finespun are her tresses.

5. How beautiful her eyes. How delicate is her nose and the whole luster of her countenance.

6. How fair are her breasts and how comely with all is her complexion.

7. How comely, too, are her arms and how perfect her hands.

8. How pleasing are her hands to behold; how lovely her palms, how long and slender her fingers.

9. How comely are her feet. How wellrounded her thighs.

10. None of the maidens and none of the brides that enter the bridechamber are fairer than she.

11. Her beauty is greater than all other women and she excels them all.

12. Moreover, along with all this beauty, she hath great wisdom and the workmanship of her hands is fair indeed.

CHAPTER 67

WHEN he heard these words, Pharaoh lusted after Sarai and he sent his servants to fetch her to him.

2. Knowing it to be the will of the Lord, I let her go although mine heart was grieved within me.

3. When Pharaoh saw her, his lust grew within him, for he was overcome by her beauty and he took her into his household as his wife and sent men to slay me that I might not rise up to claim her.

4. But Sarai, seeing these things said unto Pharaoh, He is but my kinsman; wherefore, Pharaoh called back his men and my life was spared.

CHAPTER 68

BUT Lot and I and all our household spent that night in prayer before the Lord for Sarai that she might accomplish her mission and that she might not be defiled contrary to her covenants.

2. And I stood with mine arms stretched out toward heaven after the Holy Order of God and I said, Blessed art thou, O Lord the Most High God, Lord of all worlds and Lord and Ruler over all things.

3. I know that thou dost rule over all the kings of the earth, executing judgment upon them in righteousness even as thou didst save me from the evil designs of the mighty King Nimrod.

4. Now do I complain before thee concerning Pharaoh of Foan, king of Egypt, who hath violently abducted my wife Sarai from me.

5. Wreak justice upon him in my behalf and let me behold thine hand wax mighty against him and against all his household and let him not be able this night to defile my wife contrary to her covenants.

6. Let them come to know, O Lord, that thou art the Lord of all the kings of the earth and the Ruler of all men, for this cause did I suffer Sarai to go among them according to Thy counsel.

CHAPTER 69

AND God hearkened unto my prayer and withheld His spirit from the Egyptians that none of them were able to come at their wives that night.

2. In the morning, consternation reigned throughout the land of Egypt, for no man had been able to lie with his wife all that night.

3. Pharaoh also was greatly perplexed, for although his lust toward Sarai had grown throughout the night, he had been unable to satisfy that lust because of the curse of God which rested upon him.

4. Therefore, he summoned all of his wise men and the physicians of his household, but none could heal him and all had suffered the same affliction.

CHAPTER 70

THEN the Spirit of the Lord fell upon Sarai and she said, My lord, it is indeed a sad matter that this affection should be upon thee.

2. My kinsman Abram is a man full of wisdom and of the Spirit of our God.

3. Send for him, therefore, and he shall tell thee how to be delivered from these bonds that thou mayest freely take me to thyself.

4. Now this he said at the direction of the Lord our God and the Lord softened Pharaoh's heart that the hearkened unto her words and he sent Shulem, one of his chief ministers, unto my camp.

CHAPTER 71

WHEN Shulem arrived in camp, he was, according to my directions, let to the tent of Lot, and when he had entered the tent, he bowed before Lot and said, My lord Pharaoh and all the males of the land of Egypt have been cursed that they are unable to come at their wives.

2. But it hath been told Pharaoh by his handmaiden Sarai that her kinsman Abram is a man full of wisdom and of the Spirit of your God.

3. Let him, therefore, come and lay his hands upon my lord Pharaoh and pray for him that he may be healed and live.

4. But Lot said to him, As long as his wife Sarai remains with the king, my uncle Abram will not be able to pray for him.

5. Be off thou and tell the king to release the woman to her husband.

6. Then he will pray for him and he will be healed.

CHAPTER 72

WHEN Shulem heard these words, he was amazed and he went straightway to the king.

2. My lord king, said he, This curse hath come on account of Sarai the wife of Abram.

3. Let Sarai be but restored to her husband Abram and this curse will be lifted from off all the males of Egypt.

4. Upon hearing these words, the king asked Sarai saying, Is this thing so?

5. Yea, my lord, she replied, and it is done that thou mightest behold the power of God.

6. For when thine heart lusted after me, thou shouldst have asked and not taken me by force.

7. But this is done that the glory of God might be revealed that thou shouldst turn from the worship of dumb idols to the worship of the true and living God.

CHAPTER 73

HEARING these words, Pharaoh summoned me to him and when I entered his presence he asked, What is this that hath been done?

2. For I have taken Sarai to wife while she was yet your wife and for this thing a curse hath fallen upon me and all males in the land of Egypt.

3. Therefore, pray for me that this curse may be removed from us.

4. According to Pharaoh's request, I laid mine hands upon him and prayed over him and he and all the males of Egypt were healed.

CHAPTER 74

WHEN the king had been blessed, he was that he had recovered and he praised the Lord for his recovery.

2. Wherefore, I took him into his garden and baptized him in the name of the Lord and all his household with him.

3. And when I had blessed him again, Sarai came before him and he knew that he had been healed for the Spirit of God fell upon him with this testimony and the witness thereof was sure.

CHAPTER 75

THEN Pharaoh arose and praised the Lord and proclaimed to all his people that they should worship the Most High God who had healed them.

2. And he desired to enter into a covenant of eternal brotherhood with me that I should be his father and he should be my son.

3. Wherefore, I said unto Pharaoh, Put forth thine hand upon my thigh and I will make thee swear before the Lord, the God of heaven and earth, that thou shalt be true to me and thine heirs to mine heirs forever, and I shall receive thee unto myself to be my son and brother to inherit all the blessings of mine house and to bear my priesthood forever.

4. Wherefore, Pharaoh put his hand upon my thigh and swore to me according to this oath.

5. And when he had sworn, Lot sealed him mine that he should be my son in time and eternity and Pharaoh rejoiced therein.

CHAPTER 76

AND the king clothed me in his own robes and seated me upon his throne, placing his own crown upon my head and his scepter in mine hand.

2. And I did teach him and his people in all the mysteries of godliness from first to last.

3. For Pharaoh did introduce me into the temple which had been built by the fathers, commenced by Father Seth and completed by Father Shem after the great flood and therein I did officiate in the rites and ordinances of the house of the Lord.

4. And Pharaoh made all matters right with Sarai, and he blessed her with the outpouring of his spirit and she was blessed in his presence.

5. And he gave unto her Hagar, his own daughter, also, to be her companion and to Hagar he gave many gifts.

6. And I was seven years in the land of Egypt teaching the gospel and administering unto Pharaoh and his household and all the Egyptians the blessings, rites, and ordinances of the gospel with the power thereof.

7. And I established among them the order of the Fathers and the priesthood thereof until the name of Jehovah was glorified throughout the land of Egypt.

8. And I taught the people the nature of the heavens and of the earth and the plan of salvation and the blessings of the Lord unto those who serve him in purity of heart and to believe on the Son of God who should come to make an atonement for their sins.

9. And so great was the power of God among us that in time all of the Egyptians had turned from their idolatry to the worship of the true God and I and my people had cause to rejoice in the fruits of labors.

CHAPTER 77

AT the end of seven years, the Lord visited me and he said unto me, Blessed art thou, Abram, servant of the Most High, for thy joy shall be great in my mansion with this multitude which thou hast brought unto me; wherefore, thy name shall no more be called Abram but Abraham shalt thou be called, which is by interpretation, Father of a Multitude.

2. Moreover, thy wife Sarai shall no longer be called by that name, but Sarah shall she be called, which signifieth a Queen.

3. For Sarah have I chosen and appointed to be thy queen of queens for from her shall issue the promised seed, even him who shall be thine heir.

4. Behold, the day cometh when the seed of Ham shall again rule in this land and at that day thy seed shall be in bondage to them, but I will raise up a prince from among the Egyptians who shall lead them out of bondage and they shall inherit the land of Canaan, even that land which I have promised unto thee and to thy seed after thee for an everlasting inheritance.

5. Moreover, from the loins of thine heir shall proceed the Messiah, even the Son of God, who shall walk upon the earth ministering to the poor and lowly, who shall be lifted up that the price might be paid for the original sin of Adam and for the sins of all mankind, that all who will believe on His name and receive His ordinances and keep His commandments should not perish but inherit everlasting life.

6. Moreover, in the last days I will raise up out of the loins of thine heir a choice seer through whom the fullness of my gospel shall be restored to the earth and all things shall be restored as in the beginning.

7. For upon him shall rest the priesthood of his fathers and he shall commence the organization of that holy order which was in the beginning of the world which shall be consummated before the Son of God shall walk again upon the earth.

8. These promises are thine, my son, and I say unto thee, Thou shalt be exalted and dwell with me in the mansion of my Father.

9. Now take thy people and return into the land of Canaan, for there have I a mission for thee and there shall the promises come to pass in thy behalf.

CHAPTER 78

WHEN I had received this word of the Lord and He had departed from me, I went unto Pharaoh and told him that I must depart from his realm as the Lord had a work for me to do in the land of Canaan.

2. Though he was loathe to see me go, Pharaoh bowed to the will of God and appointed men from his own bodyguard to escort me to the borders of Egypt and he gave me gifts of cattle and silver and gold and fine cloth and precious jewels of every kind.

CHAPTER 79

SO I went up out of Egypt and Lot accompanied me who had taken three wives while in Egypt, namely, Jennifer, daughter of Eliezer of Damascus, Deborah, daughter of Kumen who had come out of the city of Ur, and Asterah, daughter of Pharaoh, king of Egypt.

The Book Of Abraham, Introduction

THE BOOK OF ABRAHAM

ITS AUTHENTICITY ESTABLISHED AS A DIVINE AND ANCIENT RECORD

WITH COPIOUS REFERENCES TO ANCIENT AND MODERN AUTHORITIES

BY ELDER GEO. REYNOLDS.

1879 SALT LAKE CITY, UTAH

DESERET NEWS PRINTING AND PUBLISHING ESTABLISHMENT


Introduction

This is a historical document which defends the authenticity of the controversial Book of Abraham, part of the canonical Pearl of Great Price.

The Book of Abraham was purportedly translated from an Egyptian manuscript purchased by the Mormons from a travelling show in 1835, long before their trek to Utah. Joseph Smith quickly produced a translation of this document, claiming it was written by Abraham in his own hand. Since modern knowledge of the Egyptian writing system was in its infancy at this time, there was no way to verify this claim.

The manuscript disappeared for many years until it resurfaced in 1967 in the Metropolitan Museum of Art in New York. At that time Egyptian experts verified that it was actually a papyrus of a portion of the Book of the Dead .


Title Page

Chapter 1

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

Chapter 2

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.

Chapter 3

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.

Chapter 4

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.

Chapter 5

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

Chapter 6

HE 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.

Chapter 7

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.

Chapter 8

BRAHAM 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.

Chapter 9

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.

The Book Of Abraham Ch. 9

THE BOOK OF ABRAHAM

ITS AUTHENTICITY ESTABLISHED AS A DIVINE AND ANCIENT RECORD

WITH COPIOUS REFERENCES TO ANCIENT AND MODERN AUTHORITIES

BY ELDER GEO. REYNOLDS.

1879 SALT LAKE CITY, UTAH


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 News published 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.

The Book Of Abraham Ch. 8

THE BOOK OF ABRAHAM

ITS AUTHENTICITY ESTABLISHED AS A DIVINE AND ANCIENT RECORD

WITH COPIOUS REFERENCES TO ANCIENT AND MODERN AUTHORITIES

BY ELDER GEO. REYNOLDS.

1879 SALT LAKE CITY, UTAH


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 day of our year is represented by one cubit on 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 cubit as stated in the Book of Abraham. Can any one explain to us why this pyramid were so built that one cubit should represent one day exactly, 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.

The Book Of Abraham Ch. 7

THE BOOK OF ABRAHAM

ITS AUTHENTICITY ESTABLISHED AS A DIVINE AND ANCIENT RECORD

WITH COPIOUS REFERENCES TO ANCIENT AND MODERN AUTHORITIES

BY ELDER GEO. REYNOLDS.

1879 SALT LAKE CITY, UTAH


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 "revealed to 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.

The Book Of Abraham Ch. 6

THE BOOK OF ABRAHAM

ITS AUTHENTICITY ESTABLISHED AS A DIVINE AND ANCIENT RECORD

WITH COPIOUS REFERENCES TO ANCIENT AND MODERN AUTHORITIES

BY ELDER GEO. REYNOLDS.

1879 SALT LAKE CITY, UTAH


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, presumably 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.

The Book Of Abraham Ch. 5

THE BOOK OF ABRAHAM

ITS AUTHENTICITY ESTABLISHED AS A DIVINE AND ANCIENT RECORD

WITH COPIOUS REFERENCES TO ANCIENT AND MODERN AUTHORITIES

BY ELDER GEO. REYNOLDS.

1879 SALT LAKE CITY, UTAH


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.

The Book Of Abraham Ch. 4

THE BOOK OF ABRAHAM

ITS AUTHENTICITY ESTABLISHED AS A DIVINE AND ANCIENT RECORD

WITH COPIOUS REFERENCES TO ANCIENT AND MODERN AUTHORITIES

BY ELDER GEO. REYNOLDS.

1879 SALT LAKE CITY, UTAH


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 des 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 as Hathor, 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,) Adam is 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.

The Book Of Abraham Ch. 3

THE BOOK OF ABRAHAM

ITS AUTHENTICITY ESTABLISHED AS A DIVINE AND ANCIENT RECORD

WITH COPIOUS REFERENCES TO ANCIENT AND MODERN AUTHORITIES

BY ELDER GEO. REYNOLDS.

1879 SALT LAKE CITY, UTAH


CHAPTER III.

ABRAHAM AS A PREACHER OF RIGHTEOUSNESS.--THE TESTIMONY OF PAUL.-- HIS MINISTRY IN UR AND HARAN.--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."

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