A SUPPOSED OLD PERSIAN HYMN TO THE SUN.

“Rise, crowned with Light,
Imperial Shèmesh* rise!
Lift thy proud head,
Exulting to the skies!”
Ope, — Doors of Darkness,
Ebon-lined in hue!
Ope, — portals vast,
Let Light and Life burst through!

Blaze, — for glory, forked lightnings,
From out the sulphurous deeps
Crash anthems, rolling thunders,
Within the seething steeps!
Play, — rainbow colors scintling,
Ye Red, and White and Blue!
Yellows and greens and purples,
Dazzling the baffled view!

Far inward, in that Radiance,—
The Life of Light has throne:
— Goodness —God the Father!—
The Love that’s All in One!

*Shémesh is the Hebrew word for the Sun, and the name Samson, the prototype of Christ.

He Wills outward toward his children,
The Worlds,-the Stars, and Men,
From ends to ends of Ages,
Now! even now, to mortal ken.

Clothed in thy fervent, blessed light,
A Man there seems to be!
Decked graceful, in the watery Moon,
A Woman fair to see! *
Wedlock in Love eternal,
Precedes eternal birth,
In endless teeming myriads
Upon the sentient Earth!

What is that Living Knowing—
That Life in garb of Power?
Who is that wondrous Something,
Throned in High-Heaven’s Tower?
No Name can ever call Him —
Yet, He homes within each heart;
He loves His work, each single soul,
Of which, — He forms a part.

The diagram of the Man even Jehovah ratio of measure, namely 113 to 355, is as given : — in which 113, the word man, is the factor of the value which gives the name Jehovah, and 355 is the circle of the lunar year, in days, by name Shanah.

The Dwelling of Jehovah was a geometrical enlargement of this diagram and ratio, by multiplying the last by 5, so as to make the extension 565 to 1775,- as to which 565 is the same as the expression 56.5×10, or, in the Hebrew letters the Great Name, which use implies a knowledge of the decimal system. The value 1775 is set forth in Exodus, and is described as the number of shekels, of which were made “the joinings of the pillars” of that dwelling. How many pillars were there:

The multiplication of the ratio answers the question. There were 5 pillars;–and to show the expression by geometrical diagram, within a circle of 1775 in circumference, describe a five pointed star, which will divide or space that circumference into five equal parts of 355, each, thus showing the con
* The same idea is set out in Revelations.
struction as from the original elements, or ratio, and at the same time from the value of the lunar year, Shanah, as given.
But apply this ratio by a still greater extension,- by the factor 6, and we will have 113 to 355×6=678 to 2130, which affords us another use of the letters of the Great Name, now in the value of circumference in place of diameter, for 2180/2, for each semi-circumference, yields 1065, which numbers are read by the Hebrew letters, jod, vav and hé, of that name, thus:—
יוה
5 6 01
To show and symmetrically space by diagram, inscribe two interlaced equilateral triangles with in a circle of 2130 in circumference. This will give 6 spaces of 355, each,- in the aggregate 2130, for the differentiated use of the numbers of the letters of the Great Name, as given.

But the substance of this number, or the base of it, is the number 213, and this is the Hebrew word head ראש, or circle or sphere, properly shown by a circle over a head like a glory, which word, as a comprehensive hieroglyph, is the first and all- embracing word-number in Genesis, in the opening sentence thereof, which reads:—“In the Head (this circle of 213) developed, or evolved themselves Elohim, Heavens and Earth.
Now take the measuring line of Abram’s travel, so firmly connected in the construction of the Flood and Ararat, as also in the measure of the Descending Passage Way of the Great Pyramid, viz., 355+360+365. Raise the whole by multiplying by 6, and we will have three great circles of Light (the significance of which word is20612, as has been shown), with attached values of, respectively, —
2130,—2160,—2190;
each larger than the other, in order, by the increased values, as seen:—and all founded on the basic Head-circle of the Great Name. The sum of the base of this expression is 355+360+365=1080, whose measuring use has been fully stated. If we add the extremes, then 2130+2190 gives us 4320, as an astronomical great circle from this diagram of Light, and this 432 is that famous mysterious value made use of by the ancient – Hindus, Babylonians, and other nations, as the most comprehensive measure of cyclical time periods;–the same is to be found carefully obscured in the Adam genealogy. But add all the values and we have 2130+21602+190=6480, or 648, as the sum of the circumference of the three great circles of light, or as an all-embracing circular value. Well, what is the diameter of this circumference, Why, —
206264.700174+
which, as we give it now, is the radius seconds of the great measuring circle of 360 degrees;–and which as 20.6264 inches, in terms of British Inches, is that old Egyptian Nilometer cubit, by application of which we can reproduce the architectural intent of construction of the Great Pyramid;—and which, again, with the value of Light, AOR, as given already, or 20612, will enable us to obtain the full return of our modulus of measure, as:
64.8 : 20.6264 :: 20612 : 6561,–
as to the last part of which proportion, the ratio of 113 to 355, as seen in these showings to be the basis of this whole expanded expression, is but a true modified form thereof.
Here, then, at last they are, all of them:—geometrical figures, the blazing star, the interlaced triangles, circles of Light—(to adorn the heads of saints), and circles of time, all springing from the Man even Jehovah measure, from the Great Name, and combining the two great modes or systems of measure of the Sacred Books;–applicable alike to Ararat, to the travel of Abram, to Mount Sinai and Moses, as to the Great Pyramid, for measures of the Heavens and the Earth. Look at the front is piece,—the Genius of Free-Masonry, in Oliver’s Landmarks, at the head of the arch there are to be seen these three great circles, with the Great Name in a triangle. Here is the showing of these great circles:

Let the two mountains, Ararat and Sinai, stand for pillars, supporting three semi-circles of a Royal Arch, the Heaven of Heavens, based on the first of 1065, which are the number letters
יוה
of the Great Name (that is 2180/2=1065) in a glory of Light. By what has been said, this will be a picture of Divine measuring purpose, with its patterns and modes. And here recall what Halevi says in Cosri, viz., that the work and measures of the universe were held laid up in store in these three letters of this name and their permutations. Now as a fact of the utmost correlative importance, this same basic reading (2130/2) is really and practically in the Great Pyramid, in its very heart, with, or related to the other outlines found in the Mosaic books, as already given, for, — the letters of the name Abraham have been shown to indicate the length in inches (41252, as to which see Art. V, of this essay) of the Descending Passage Way, or in feet 343.7745, as diameter to circumference of 1080,- which, in turn, is the sum of 355+ 360+365, which is the travel of Abram, in its figurative narrative sense, from the land of Ur (Light) of Chaldea (old Persia) down to Pharoah in the Egypt of darkness. And this is in direct connection and relation with Mount Ararat, which in the terms Shem, Ham and Japhet is shown to be of the same measured construction with the Great Pyramid. Now, out of this passage, at a turn or shoulder (Shechem), leads upward The Ascending Passage Way, with The Grand Gallery, ending in The Great Step, or platform, leading to the Holy of Holies, that oblong of two squares, clothed in royal red, called the King’s Chamber. The height from the surface of this step to the extreme height of The Grand Gallery, at this point, is
339 British Inches,
as most carefully measured and tabulated by Piazzi Smythe; and this is radius to a semi-circle of 1065 (2130/2), or a royal, divine arch of the number letters.
יוה
5 6 01
of the name Jehovah, the whole circle of 2130 being divided into two parts of 1065, each, by the level floor of said platform. And as to this keep the fact continually in mind to await the singular use made of this form, so divided, at Mount Sinai. As seen, the full circle is 2130, or the Head or Jehovah circle, of our Ararat and Sinai pillars arch.
It will be observed that 339 is a multiple of 113, or 113×3= 339. Therefore it is a multiple of an upright man, standing on this platform, on his way to the Holy of Holies, after surmounting the trials and dangers of his travels. But to enter he has to stoop, to bend himself on his thighs to form a right angle. In doing this he forms, by his position, The Name, for 113/2 equals 565, which is
יהוה
5 6.5×01.
And thus the Lord descending on Sinai in fire, and man becoming, is thus seen to be measured on the platform, in the King’s Chamber region, from the surface of this Great Step (whose height is 36 (360) inches).
The passage to the King’s Chamber is of a most remarkable character, in many respects. The mean of its length, as given by the tables of Piazzi Smythe, is 330.275 inches. In the Pyramid construction I found the use of not only the inch, but also the denominations raised on it, of the foot, the yard, and the mile. The closest admeasurement ever taken of the earth’s equatorial diameter may be said to be 7926.565 miles. To indicate the division of its circumference into 24 equal parts, for the 24 hours of the day, which hour the Hebrews divided again into 1080 chiliakim[חלקים], this diameter may be divided for a like purpose, into a like scale, and,
7926.5 65/24=330.2735,
showing the accuracy of this old admeasurement, in terms of an inch to the mile.
The key to the whole Pyramid structure, is the number 343.7745 feet, or 200 Nilometer cubits, or in inches, 41252 (Abraham). This is the length of the Descending Passage Way, as said. One-ninth of 200 cubits added to itself is 381.971 feet, or 222 cubits, the length of the half base side of the pyramid, and diameter to a circumference of 1200 feet. The length of the King’s Chamber is 20 cubits, or 34.37 745 feet, its width is half of this. The depth of the interior of the coffer in the King’s Chamber is 34.37745 inches, while the outside depth is 12/10 times this, or 41.252 inches. So that on 20612/6=34.35, and 20664/6= 34.3774, rest these admeasurements. Having said this:—Above the surface of this Great Step, and in line connection with measures from the subterranean depths, the writer found the radius measure of a circle, of 34.3533 (from 20612/6), and its enlargement of 34,37745 (from 20664/6), which indicated those values by which the late John A. Parker found the exact mean time of a revolution of the moon, and of a revolution of the earth about the sun, — as to which see Source of Measures, p. 146, § 78. Just at the time he had come to a kind of stand-still in discovery, and the finding of these measures set him going again. Still though he saw symmetry and co-ordination, in the relations of these measures, yet his, at that time, paucity of materials, could not give him any realizing sense of the importance of this particular space above this step, in what he called the King’s Chamber Region, as distinguishing it to be of more solemn or sacred value than any other part of the structure. But a strange occurrence fastened indelibly on his mind this particular location, as one about which there might be some meaning of great worth. If one will look on page 146 of Source of Measures, he will see a perpendicular line, from below up to the surface of the Great Step, and above that step the circles spoken of. Without going into special details about the affair, when he made his discovery, and was in the act of describing the inner circle with a pair of dividers, exactly when the point of the dividers touched the central point about which he intended to describe the circumference, there came, in a spot within reach of his arm, about midway between himself and a fireplace in the room, right before him, a sharp, loud explosion,-so audible as to startle, and interrupt his labor;- for, though in tensely interested in what he was about, yet the surprise was so effectual that the instrument fell from his hand, and he did not use it again that afternoon. There certainly was no visible or discernable cause for that report, it seemed loud and full. To prove the fact that it was no freak of the imagination, and the volume of sound, the same report, at the same time, startled also two servants in a room two stories below, with which room the flue of his own room connected. From the relation of one of them, they thought it the report of a musket, and ran to the window to see “who fired the gun.” No one being in sight they went out to the gate leading into a side street, but no one was there, and all perfectly quiet. The fact is stated as a very singular one,—for fact it is, however it may be accounted for. The effect of it was, for long, intense speculative effort to discover in what essential particular that especial place could be of superlative importance. If permitted to speculate now, he would say it was a purposed intelligent sign to mark the fact of the interconnection, right there, of the measuring system of Mount Sinai with that of the cubits and general modulus as given above. It seems, now, to have indicated that in that Head circle, actually measured over that step, lay by development the whole divine system of measures of the Sacred Books, as set forth under the verbiage of the Mosaic recital;-in other words,- that the substance of these books was in fact figurative and symbolical of the real measuring contents of the Pyramid.
And now, to emphasize what has just been said, to refer again to the measures of our three circles:–The diameter of that of 2130 is678, our And the Raven of the Dove Flood story, while the diameter of 2160 is, in whole numbers 687, or carried further, is 687.5, which values divided by 2 to get the radii, give us, for the first, 339, as stated, and for the second, 343.5 and 343.7, or the very values indicated, as stated, above the Great Step, or, in the scale of an inch to the foot, 200 Turin, and Nilometer cubits, as belonging to the system.

So, also, as to our “man,” it is expressly said in Cabbalah that the name יהוה, properly put together, is, of itself the form of a man, for, it goes on to say, the jod (circle with straight line) is the head and neck, the first hé is the shoulders and arms, the vau is the vertebra, while the second is the pelvis and legs.
I now desire to call especial attention to the frontispiece of the work entitled “Manuel Maçonnique,” by the French “veteran,” already quoted; — with this explanation, viz., I had worked out my own solution several years before, not knowing that this work was inexistence. It was for the first time shown me by Hon. C. L. Woodbury, in his library at Boston, in the year 1884. He loaned me the book, which I took the liberty or marking, and returned it to him. I afterward obtained a copy, which is now before me.

The reason of this statement being now made, is as follows:—such sameness of ideas and calculation, from two independent sources, cannot exist unless under and through the existence of a same system of work prompting them. The frontispiece is occupied in the main by two pyramids, one taking up the foreground, so that all the stone courses of its masonry from the ground to vertex are plainly visible. Behind this the second pyramid is so located as to be partially covered by the first from view, yet so that the peaks of the two with their courses of masonry, are visible and plain some distance down to a course line where their lines intersect. The total courses of masonry of the front pyramid, from ground to peak, are 26. From the peak of this one down to the intersection of the line of the second one counts 15 courses, and, then, counting upward from this intersection to the peak of the second, there are 11 (eleven) courses. The number of courses from ground to peak of the second pyramid is 15.
Now the sum of the values of the letters in the name יהוה is 26. This name is divided into two parts, by the triangular space formed by the intersection of the two peaks, the angle pointing down, of which two parts יה gives the number 15 while the וה gives 11 (eleven). Thus it is that reading by the courses of masonry, the first one reads the Great Name Jehovah, while the courses broken by the intersecting lines meeting downward in an angle, read the same name divided into 10-5, and 6-5, or “jod hé—vau hé”,- these two parts of the name connected together by the V shaped angle of the intersecting lines. Please pay strict attention to this explanation. One feature, further, is to be carefully observed. The pyramids are so placed that three of their corner slope lines upward, are alone visible, the fourth line being concealed from view. Above the peak of the greater pyramid is a circle of great light (sun and moon) in a glory of rays, 9 rays of sun light, and 9 rays of moon light, which circle touches the peak of the pyramid. This frontispiece confirms the reading by the writer of the hieroglyph of Sinai, as will be shown.
Suppose three men stand together, each man being 113, the three would represent 113×3=339, the measure over the Great Step. Suppose that in their measuring characters, they should raise over themselves, an arch from head to head, the use of 339 would imply the semi-circular arch of 1065 as stated. Suppose, still further, that they should make use of initial and end letters, whose numbers should read the ratio 113 to 355. Would not this be proof conclusive of the use of this system of measuring?
As, therefore, the rainbow on Ararat was the token to Noah of the ratio of 20612 to 6561, and the cubit measures, so the “Head” is a token of the circle of 355 with its diameter of 113, in its form of extension to 355×6=2130; — as to which its semi-circle is 2130/2, or 1065, or the jod, vau, hé of the Ineffable Name. The human “head,” the intellectual home or world, is a sphere, so that mystically it indicates the same thing, and to imply the measure numbers of the royal arch, this could be done by placing the eyes “beneath an arch of hand,” as in the case of King Arthur, or by cutting with the hand a line horizontally above the nose, to signify the cutting of that crowning sphere in halves, —token of 213,-1065,-678,-113 to 355. The same could be done by crowning the head.
To show how the like use has been hidden away in more modern times, and made still to crop out, purposely, by mysticism, let us, for an example, refer to the story of Hasan el Bàsrah, in the Arabian Nights Entertainments. Anxious to find some means for rescuing his wife and children from the islands of Wák-Wák, “he (Hasan) went on two steps into the desert. After that, he proceeded along the bank of a river (of water) two steps further, and he found two young boys (twins) of the sons of the enchanters and sorcerers. Before them was a rod of brass, engraved with talismans, and by the side of the rod was a cap of leather, the crown of which was composed of three triangular pieces, whereon were worked in steel, names and characters of seals. The rod and cap were thrown upon the ground, and the two boys were disputing and beating each other on account of them, so that blood flowed from them, while this said, None shall take the rod but I—and the other said, None shall take the rod but I. So Hasan interposed between them and disengaged them, each, from the other, and said to them, What is the cause of this contention? And they answered him, O uncle, judge between us; for God (whose name be exalted!) hath sent thee to us in order that thou shouldst decide between us justly. He therefore said, Relate to me your story, and I will judge between you. And one of them said to him, We are two brothers of the same father and mother, and our father was one of the great enchanters. He resided in a cavern in this mountain, and he died, leaving to us this cap and this rod; and my brother saith,*I shall take the rod but I—and I say, None shall take it but I. So judge between us, and deliver us, each from the other.— Therefore when Hasan heard their words, he said to them, What is the difference between the rod and the cap, and what is their value? For the rod, in appearance, is worth six jedees, and the cap is worth three jedees. They replied, Thou knowest not their virtues. And he said to them, What are their virtues? They answered him, In each of them there is a wonderful secret property; for the cap is worth the revenues of the Islands of Wák-Wák, with their districts, and the rod in like manner. So Hasan said to one of them, O, my son, by Allah, discover to me their secret properties. And he replied, O, uncle, verily their secret properties are extraordinary; for our father lived one hundred and thirty five years, applying himself to the contrivance of them until he finished them in the most perfect manner, ingrafted in them the secret virtues, made use of them for extraordinary services, designed upon them the similitudes of the revolving firmament, and dissolved, by their means, all talismanic charms; and when he had finished the contrivance of them, death, which every one must experience, overtook him. Now as to the cap, its secret property is this: that whosoever putteth it on his head, he is concealed from the eyes of all people, and no one seeth him as long as it remaineth on his head. And as to the rod, this is its secret property: that whosoever posesseth it, he hath authority over seven tribes of the Jinn, and all of them will serve the rod.” Hasan agrees to judge between them by test, they being of apparent equal strength and size (twins), by throwing a stone,—the one getting it first to take the rod. While they are in the race for it, he puts on the cap, to try its alleged virtues on their return. When they return he is invisible, and nowhere to be seen.—“So one called out to his brother and said to him, Where is the man who judgeth between us? And he answered, I see him not, nor know I whether he hath ascended to the highest heaven, or descended to the lowest earth. They searched for him and saw him not; and Hasan was standing in his place. Thereupon they reviled one another, and said, The rod and the cap are gone: they are neither mine nor thine; and our father said to us these very words; but we forgot what he told us.”— Hasan, thus equipped with power of salvation (Joshua), returns into the city, and reports his find, repeating that the enchanter had made the charms: “He was an egregious enchanter: He persevered one hundred and thirty five years, until he skilfully made this rod and this cap.” Here, evidently, is an astronomical figurative description. The twin boys are the sign Gemini, of the Circle of the Zodiac, to designate a point of departure in “the revolving firmament.” They are two men children, Hasan, another man, meets them, so that together they are three, or2–1–3, the measure of the head circle on which the cap fits. When the cap is put on the character of the physical man disappears or vanishes for the ideal changed measuring character or office. The ratio of measure is to be found in the number of years, repeated, for by doing so there is given the placement
1—35
13–5;
by which, we may see in this placement, so simply yet effectually contrived, the same trick of arrangement and separation of the same ratio, as brought out by the use of the Woman in the Garden, to set forth the ratio of 113 to 355. In this little key interpolated sketch of the story, we have familiar symbols and numbers, so much used in the Holy Books, as- water, blood, a stone, a man, a circle and hemisphere and mountain, etc., with appropriate fit ting numbers for specific measuring use, so that, the whole recital is one which is a collateral of value for the exhibition of the sacred system. The very old system, planted in the Orient, spread out there in the propagation of the mysteries, and descended through time in many channels and various ways;– being the same system taught to the crusaders, and by them brought into Europe, our French Veteran being the authority for this Statement.
As we are in the process of gently turning our kaleidoscope for shifting scenes, always worked out by means of the same pieces, without change of place, though by description we are traveling over space and through time, in our progress to Mt. Sinai, let us give a brief outlined sketch of two great leaders, subordinates of Moses, one of whom as his successor became the leader of the host of Israel, the leader of the great starry host circling round the vault of heaven. Moses great office lay in the establishment of the exact value in days of the lunar year, with the rites and ordinances prescribed thereon. His round of duty and function ceased at Nebo on Jordan, opposite the city of the Moon, Jericho. Thence under the leadership of Joshua, the host passed over the river of Light (the opposite limit to that in Egypt where in the night they passed the Stygian gulf), into the promised land of Canaan, which was to be parceled out among the 12 tribes, or solar months, sons of Jacob. There were only two of all the mighty exodus from Egypt who were to enter that land. These were Caleb the son of Jephunneh, and Joshua the son of Nun, — that is, The Dog-son-of-the-female-dog, and The Savior, the-son of-the-Fish, truly two remarkably curious names. To this Caleb was assigned, in the Promised Land, the city of Kirjath-Arba, in Hebron, in Mamre, in Canaan, which long before had been the dwelling of Abram (Ab-Ra, the sun measure). This word Kirjath-Arba, means The-City-of-4, and Volney, quoting Hor-Apollo, says:—“The Egyptians represent the year by a quarter of an acre (‘the acre, divided into four, denotes the bissextile period of four years. The abbreviation of this figure of a field in four divisions is manifestly the letter ha, or heth, the seventh in the Samaritan alphabet. In general, the letters of the alphabet are merely astronomical hieroglyphics; and it is for this reason that the mode of writing is from right to left, like the march of the stars). They denote a prophet by the image of a dog, because the dog-star (Anubis) by its rising gives note of the inundation.” Abram lived in this city when Ishmael was born to him, and when Isaac was promised. When Ishmael was promised (that is, announced, conceived), he was 85 years old, or in his 86th year, and was 86 years old when the child was born,- just as he was 99 when Isaac was promised, and 100 when he was born. This is a noteworthy statement, for it connects the days of birth in the year, with the years of age, and with such a number as to give the period from conception to birth. Let the land of Canaan be taken as measured, for its circumference, after the sun circle, into 365 parts, and let these stand, interchangeably, for days, or years, as to each part. The number given of 85, if taken from 365 will leave 280, or the period from conception to birth, around this circle. Suppose, for the sake of example, that Abraham’s birth-day was at the beginning of the 25th of December, then the 19th of March (by Gustav Seyffarth, the day of the crucifixion, or 14th Nisan, on a Thursday), or 85days thereafter would be the anniversary of his conception, as by description, that of Ishmael and Isaac. The blotting out of three days, from this 19th March, by the figure of burial in the ground, or by a flood of water, or some type similar to this for the purpose, would carry this 19th March to the vernal equinox, so as to belt around the zodiac. When Isaac is promised (conceived), Abraham was 99years old, and was 100 when he was born, or on the same 25th day of December. This would imply three cycles of 33years (the old Persian cycle), each, and then the lapse of 85 days to the same 19th of March; so that Abraham, and Ishmael and Isaac would all have the same anniversary days for conception and birth. And Isaac was circumcised the 8th day. Now, in this Canaan was the sun measuring city of the year, this Kirjath-Arba, the City-of-4, and 365/4=91 days, for each of the quarters thereof, or the week year of 364 days, with one whole day for the four quarters to make up the full solar year of 365 days. Make of this City-of-Four four others, similar, and, in like manner we will have designation of four years of 365 days, each, with one whole day for its four quarters, to make up the bissextile correction (in which one sees that this is but a use of the mode of use of the Garden of Eden squares, as already set forth). Now the great Egyptian Sothic Cycle, was a period of 1460 years, to which a year was to be added by intercalation, to correct this cycle on the zodiac, which new period was marked by the rising of the Dog-Star (Sirius), or Caleb, heliacally in Egypt. But 1460 days answers in like manner for the small cycle of four years, in days, for 365×4=1460 days. Thus the Kirjath Arba of Caleb, the Dog, would answer as a measuring form for the Sothic Cycle, for the bisseatile correction, as well as for working the week year in its number of 364 days, or 52weeks. And this was the office of Caleb in Canaan, — he was the marker of this mode of sun measure. But to revert to the real fact as to Abraham, his birth-day was at the fall equinox (our 21 September), the, at that time, beginning of the year, and this renders the marking of time a little more complex. Draw three circles one within the other, of 355, 360 and 365 days, respectively, and let the count in days of the greater be limited by the less. Then when 355, the lunar year is ended, to keep this place on the zodiac, five days on the next circle of 360 days, the calendar year, to its close, will have to go by without count, and the same with the next, or 10 days in all, com posed of two fives, called in ancient usage epagomenai. From 21September, inclusive, count 85 days, to and including January 14th, this would be the day of Isaac’s promise. Then 10 days blotted out, would connect this date of conception with the winter solstice, or Christmas Day. From this last day, to the day of conception would be 355 days, from the day of conception to 21 September would be280 days, on the full circle of 365 parts. From which it seems evident that the whole Ararat form of 355–360–365 was measured on the circle of the sun, in these various ways, and made a continuous running use of, — as, also, that Caleb the son of Jephunneh, with his Abram city of Kirjath-Arba, was part of the astronomical scheme and showing. What was said as to the intended double use of the 85 years of Abraham’s life, to mark the period of 85 days on the circle of 365 parts, as well as years, is confirmed in Caleb’s claim for his inheritance (equivalent to birth-right). He says:—“And now behold, the Lord hath kept me alive, as he said, these forty and five years, ever since the Lord spake this word unto Moses, while Israel wandered in the wilderness: and now, lo, I am this day four score and five (85) years old.”
Now as to this matter let us change the form of the showing. Place a tripod with its three legs extended to form three equilateral triangles, then the base or ground surface marked by the feet of the tripod will form the same triangle for its base. Let the measure of this triangular base be such that it will divide the circles, horizontally placed, of 2130, 2160 and 2190 in to, each, three distinct parts, each of those parts will be 710, 720, and 730, respectively,–as to which neglect the ciphers, and we will have 71, 72and 73 for the values of the segregations respectively. In place of the legs for the tripod, let its lines be represented by three men, and the same use can be supposed of them. Invert the tripod with its base of three circles so partitioned off by the triangle, so that the point shall rest upon the ground, and the whole structure be raised up toward heaven, thus crowned with its crowns of light, thus measured. Now extend the lengths of the legs of the tripod upward, until like circles shall bear extension—to five in place of three times these individual parts of 71, 72and 73, and mark this new and horizontal extension by the inscription of a five pointed or blazing star. Then we will have extension to three circles of the values of 355 and 360 and 365 parts respectively, from those of71, 72 and 73, each, or, an inverted mountain, crowned with crowns of light, of the lunar, the calendar and the solar year, high up in the heavens,—and this is the office of showing the manifestation of Joshua at Mount Sinai: that Joshua who became the leader of the host of starry Israel, across Jordan,—that Joshua who commanded the sun to stand still on Gibeon and the moon on Ajalon. To anticipate the actual work of the mystic descriptions must lessen the ability to intelligently notice the occulted meanings of the narratives of his history, but this must be said:— The occulted and intended form of his name, becomes by a palpable showing
יה-ש-וה
which is seen to be the Great Name itself, separated evenly, or balanced, by the figure ש. This is the tripod crowned as stated, which, in vertical section, as you look at it, is the Hebrew letter ש, and as such letter, used in the compound, the word thus framed becomes a modification of jod, he, vau, he, or Jehovah, to make it Joshua. The name as given in the text is
יהושע
wherein, guided by the points, the changed form as found in the Mount, and therein worked out, is the synonym. The work is a transfiguration on the Mount, the parties to the work being Jehovah, Moses and Joshua, it being the prototype of the New Testament second edition of the same thing in vaguer description. He is first styled the Son-of-Nun, in this passage:—“When Moses entered the tabernacle, the cloudy pillar descended, and stood at the door of the tabernacle, and the Lord talked with Moses, face to face—as a man speaketh unto his friend. And he turned again into the camp:—but his servant Joshua The Son-of-Nun, departed not out of the tabernacle.” The word Nun, is a determination of the new changed name, with its use. “The Man-even-Jehovah measure” was 113×5=56.5×10. The new term is but a reiteration of the same measure in its concrete form of N U N, or565, at once, as designating the jod he vau he of the new name, to show that the middle letter balancing the division of the letters, is to be disregarded, as affecting the measure, in other words, it simply determines a new mode of use of the Man-even-Jehovah measure. All this will become clear in the description of “The Lord descending on Sinai.” The diagram of Jehovah in His Dwelling was shown to be a circle divided by a five pointed star into five equal spaces of 355 each,-the diameter being 565,-(this NUN) or 56.5X10, or Jehovah Himself, and as just shown, this diagram is the base of one of our crowning circles on Sinai, in this Joshua use, as Son of Nun. The work all fits.
The use of the name Joshua in the text is an enigma, a riddle, a sphinx. Like Melchizedek he is introduced without genealogy or parentage. The first mention of it is when Moses commands Joshua to fight Amalek. He is then spoken of most obscurely considering the exalted office he is made to assume, viz: that whereas the leaders and people are made “to stand afar off,” he is found to be in the very top of the Mount with Jehovah and Moses without going there. The Lord said to Moses:—“Come up unto the Lord, thou and Aaron, Nadab and Abihu, and seventy of the elders of Israel;”—(observe, 73, five times which is 365)—“and worship ye, afar off. * * And the Lord said unto Moses, Come up to me into the Mount, and be there. And Moses rose up, and his servant Joshua; and Moses went up in to the Mount of God (Alhim). And he said unto the elders, Tarry ye here for us, until we come again.” The transfiguration takes place, and then, or after that, in the presence of the changed form of Jehovah meeting him face to face, in the tabernacle, this changed form is now named by Moses, “Son of Nun,” or Fish, the prototype of Jesus. In the obscure mention of him he is called merely a young man, about the camp. He is spoken of as a man, and called the servant or minister of Moses, yet the actual word given (Ex. 24, 13,) is משרתו, or M’sháratho, where the word may be feminine signifying “his female minister,” from certain mysteries in the context. The first indication of him, however, is in the use of a substantive, an attribute of Jehovah, in Exodus 14, 13, where Moses says:–“Stand still and see the Salvation of the Lord,” where the word is את-ישועת (sic), again a feminine noun, ath J’shuath. The small values of this word give the sum of 26, which is the values of the letters jod, hé vav hē, of Jehovah’s name;—so, that, it is not alone as an attribute but as the equivalent of the Name that the word is used;—as if he had said:– “And see Jehovah—Jehovah!’” which identical use does, in fact, shadow forth the double use of the name, to work out the measuring use of the Name at Sinai, as will be more fully shown.