4 Symbolic Elements

In these four elements symbolic of four supreme beings combined with the fifth element, The Human being (a source of creative will) (Hu). This is the source of all life forms on this great planet.

Ta (Earth), with Ma (Water) , ¾ of the planet earth surface is occupied by water. And re-aligned ourselves with Neteru, and even “Mother Nature”.


All from the primordial waters. And our etherian parents the (8) Eight Rashunaat (Ogdoad).

The life forces, Sekhem and find our way home, through the energies as ether on into the boundless universe as cell life forms beings. Universal Ba (inner soul) to give or sustain life Neb (spiritual masters of individuals) Bes. (Master, physical image of a deity.

Protected by the Ba (inner soul) Ba gives life and Neb (spiritual masters) sustains Ka. (Etheric double, spiritual body) , Sa (protect , guard), Hu (The Neter of offering) Khaibit (shadow).

Sekhem – Chi, energy from the root seat, Setekht , Khu (fire, flame) sustains Neb (spiritual master). The Khat (physical dead body). To our physical parent Sedjet (Enneads).

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We must attune ourselves with the elements that are in and around us daily. Through each awakening , sleeping and fleeting moment. As we elude ourselves that time is in motion. Time does not move forward, nor has it come from behind.

It has always been. Time does not ascend upward; nor has it descended from above. Time is now, now is the time, time is.
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We must learn the realities of existence and reverse the process of self deterioration. , both physically and mentally, and with the “confirmed fact” become a part of all. The essence of our being is that we exist and with that confirmation existence is as we are. Time is as we be. All is , all acts, all does, all things are a part of all on into allness.

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The baby of (Allness) is found in the womb of Quantum Physics, born inside-out in Ethernic existence.

So as a devoted Kemetic of the ancient Egyptian and order of Neter A’aferti known as…. Atum Re.

Sekhem – Chi Tepi – Hesp (Aura)


Each time you begin this journey it’s the first time.....
A Neter yourself , from which derives the word 'Nature'.

You maybe initiated, and re-initiated until Meskhenet vibrating all 4 Tepi Hespaat (Auras).

1. Blue, 2. Yellow, 3. Green, 4. Red

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And then you may reverse the cycle, until the ancient ones arrange your existence in the great sight to flow in order. Once that perfected state has been reached. The inner being begins to elevate itself back into Kuluwm (All).

And back to Meshenet short paths of faith, belief and your diligent quest for facts and confirmation, has led you to the end of belief, faith and to the beginning journey on the path of truth and facts and Rennet - fortune.

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The Golden City , Egypt


(Tama-Re)
(Egypt of the West)

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The Great Re Sun (Ra) with its thousands (1000’s) of Rays (‘Re’) of mental energy protecting each era of what’s called time.

A great crystal city must be born, on earth as it is in heaven, for the higher learning when the spiritual Neteru (Masters) must descend and ascend to seek those worthy of the best kept secrets; best kept sacred.

Atum-Re. I am he who will harold in this great resurrection of the children of the Neter (Deity’s) with the great alignment of the planet at the millennium 5/5/2000 A.D.



The element site, this like El Maguraj is not a new rite, A fabricated initiation, but a long thought forgotten rite,, that was a part of our ancient but now resurrected to present day culture.

When we ruled....... in the heavens and came to the earth, and in due respect of utilizing the provisions of this new environment, we gave thanks and showed appreciation through this most sacred and ancient ritual.

If you prove to be worthy, you many continue to walk the path, stand amongst the Nebu, Neteru, the Anunnagi, the Nommo, the Eluls.

It is these four ancient and supreme races of beings who are responsible for bringing the Homo Sapien into existence and clicking on the light called Ba (soul).

Which is that state of expression that was needed to show through, Taful (prayer) , Through Maguraj, (the journey within) and again through this great ritual.

Our appreciation for the boundless gifts, and our willingness to cooperate, participate in nature and its generosity. The Source, which is ever nourishing us with the fruits in which they bring forth from Ta, (Earth), substance, and the Mu (water).

Which through moistness germinates and kindles life in Nature, and the Nefu (Air) which transports the seeds for growth, to sustain the body and trigger the ether, through proper breathing.

Through Sutukh (fire) the sun that stimulates growth, and the flames that cooks our food, we must remember we were not alone, we are never alone.

El Juzrun Dakka – The element site.

The Maguraj site, is directly aligned with the star constellation Sabtu (Orion)

It is no coincidence that the element sight, El Juzrun Dakka is directly aligned with the Taurus star constellation consists of the Zeta star, Al Natu, Alderbaran, Pleiades, Hyades and Lambda.

The key to measure the distance of star’s in star clusters, Taurus is the symbol of “The bull”.



It is also the Greek symbol of Tau, which was adapted from the Egyptian symbol the Shen. (Refer to amulets.

Taurus the bull is one of the 12 constellations of the zodiac, which is Mentu. Its brightest star Kiymah ‘pleiades’ is positioned approximately 500 light years away from Ta (earth).

Pleiades is the 7th star system in Orion,the 16th galaxy. The brightest star of Pleiades is called ‘Eta Tauri”.

The star cluster of Taurus constellation

1. Zeta Star 2. Al Natu 3. Alderbaran 4. Pleiades 5. Hyades 6. Lambda ….

Is the key to measuring the distance between stars.




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Did you know?
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How Halloween started….
Halloween custom goes back 2,000 yrs. It was based on a ceremony that was held around the first of November. The ceremony was led by Druids, who were Celtic priests in Great Britain, Ireland and parts of France.

During the event, they honored the souls of the dead who returned to Earth that night. As part of the celebration, people burned bonfires and wore costumes.

In some parts of the world, black cats are thought to be good luck.






hotep!

Ninetjer (Nynetjer) The Third King of Egypt's 2nd Dynasty

by Jimmy Dunn


As we descend into the murky far past of Egypt's history, there is no surprise that historical details become blurred, and this certainly applies to the period between the death of Qaa at the end of the 1st Dynasty and the accession of Netjerikhet Djoser in the 3rd Dynasty. Most of the kings of the 2nd Dynasty remain obscure, and we frequently know little more about them than Egyptologists of a generation past. However, the identity and order of the first three kings is certain, thanks to an inscribed statue in the Cairo Museum, and other contemporary monuments and later kings lists can be reconciled with reasonable certainty for the first five rulers.



However, the Palermo Stone records a significant drop in the average height of the annual inundation of the Nile River, and therefore it is possible, if not likely, that ecological factors may have produced tensions and for a while, at least towards the end of the Dynasty, Egypt may have even been divided. Yet, up until and through the reign of Ninetjer, the Two Lands seems to have been ruled as one.



A granite statuette of the mortuary priest named Hetepdief, implies (because their names are listed on his shoulder) that there was continuity between the first three kings of the 2nd Dynasty, for their mortuary cults were served by only one individual, and it is known that Ninetjer maintained the mortuary cult of at least one predecessor.An inscribed stone vessel discovered in the Step Pyramid juxtaposes the serekh of Ninetjer and the ka-chapel of Hetepsekhemwy.


Ninetjer (Nynetjer) was this kings Horus name, and simply means "godlike", or "He Who Belongs to the God". The term god probably in this instance references Re, the sun god.

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Ninetjer is actually by far the best attested king of the early 2nd Dynasty. Given the position of his titulary on the Palermo Stone, he must have ruled Egypt for at least thirty-five years, though Manetho gives him forty-seven.


In fact, most of what we know of this king is derived from the annals recorded on the Palermo Stone, where the whole fourth register records events between his fifth or sixth year through his twentieth or twenty-first.


However, the king is also evidenced by three fine tombs in the elite cemetery at North Saqqara containing sealings of Ninetjer, as well as one across the Nile in the Early Dynastic necropolis at Helwan.


There were additionally five different jar-sealings of the king discovered in a large mastaba near Giza. However, more sealings of Ninetjer eventually led to the identification of the king's own tomb at Saqqara (though some scholars doubt that this is clearly his tomb).


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From the Palermo Stone, we learn of the foundation of a chapel or estate named Hr-rn during the king's seventh year on the throne. Otherwise, most of the events evidenced on that record are regular ritual appearances of the king and various religious festivals.


A festival of Sokar apparently was held every six years during his reign, and the running of the Apis bull was recorded twice during years nine and fifteen of his reign. Most of the festivals recorded during his reign were held in the region of Memphis, with the exception of a ceremony associated with the goddess Nekhbet of Elkab during year nineteen.



The fact that most activity associated with this king occurred in the region of Memphis may be important. Little evidence of the king is found outside of this region and it may be that his activities was largely, if not completely confined to Lower Egypt. Towards the end of his reign, there was a good deal of internal tension in Egypt, perhaps even civil war.


The Palermo Stone tantalizes us with the possibility of this beginning in Ninetjer's thirteenth year. It records the attack of several towns including one who's name means "north land" or "House of the North" (the other city was Shem-Re). Some have interpreted this entry in the Palermo Stone to mean that Ninetjer had to suppress a rebellion in Lower, or Northern Egypt.



Unfortunately, the Palermo Stone ends with the nineteenth year of his reign. However, inscriptions on stone vessels, which probably date to the latter part of his reign, appear to record several other events, such as a four occurrence of the Sokar Festival, which probably took place in year twenty-four, and the "seventeenth occasion of the [biennial] census", which may have occurred in his thirty-fourth year on the throne.


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Other than the various inscribed stone vessels, only two other artifacts have been unearthed that bear the king's name. One of these is a small ivory vessel from the Saqqara area, but the other is a small statue of considerable significance, both to the king's history and especially Egyptian art.


The statuette is made of alabaster, depicting the king on his throne and wearing the close fitting robe associated with the Sed-festival. Upon his head rests the White Crown of Lower Egypt.

This crude stone statuette of unknown provenance, now in the Georges Michailides Collection, represents the earliest complete and identifiable example of three-dimensional royal statuary from Egypt.



It also provides evidence that the king celebrated at least one Sed-festival, which would have been likely given the apparent long reign of Ninetjer.

While no contemporary inscriptions evidence this celebration, there was also a stock of stone vessels discovered in the Step Pyramid galleries that may have been prepared for this event.


Some scholars theorize that this further evidences the difficulties late in the king's reign, suggesting that these were never distributed due to domestic unrest which disrupted communications and weakened the authority of the central administration. Hence, the stone vessels were later appropriated by subsequent kings of the late 2nd and early 3rd Dynasties.



The name of Ninetjer's successor to the throne, Peribsen (Seth-Peribsen), unusually referencing the god Seth, is another piece of evidence indicating unrest. However, it is likely that Peribsen did not directly replace Ninetjer.


It is likely that as many as two or more shadowy rulers (Weneg, Sened and Nubnefer) took the throne of perhaps a divided Egypt. in the interim. However, most modern kings' lists do not reference all of them, and some list only one or two.


Atlas of Ancient Egypt

Ash

Ash was the ancient Egyptian god of oases, as well as the Vineyards of the western Nile Delta and thus was viewed as a benign deity. Flinders-Petrie in his 1923 expedition to the Saqqara (also spelt Sakkara) found several references to Ash in Old Kingdom wine jar seals: I am refreshed by this Ash was a common inscription.

In particular, he was identified by the Ancient Egyptians as the god of the Libu and Tinhu tribes, known as the people of the oasis.

Consequently Ash was known as the lord of Libya, the western border areas occupied by the Libu and Tinhu tribes, corresponds roughly with the area of modern Libya. It is also possible that he was worshiped in Ombos, as their original chief deity.

In Egyptian Mythology, as god of the oases, Ash was associated with Set, who was originally god of the desert, and was seen as protector of the Sahara.

The first known recorded mention of Ash dates to the Protodynastic Period, but by the late 2nd Dynasty, his importance grew, and he was seen as protector of the royal estates, since the related god Set, in Lower Egypt, was regarded as the patron deity of royalty itself. Ash's importance was such that he was mentioned even until the 26th Dynasty.

Ash was usually depicted as a human, whose head was one of the desert creatures, variously being shown as a lion, vulture, hawk, snake, or the unidentified Set-animals. Indeed, depictions of Ash are the earliest known depictions, in ancient Egyptian art, to show a deity as a human with the head of an animal.

On occasion, Ash and Set were depicted similarly, as the currently unidentified Set-Animal.

Some depictions of Ash show him as having multiple heads, unlike other Egyptian deities, although some compound depictions were occasionally shown connecting gods to Min. In an article in the journal Ancient Egypt (in 1923), and again in an appendix to her book.

The Splendor that was Egypt, Margaret Murray expands on such depictions, and draws a parallel to a Scythian deity, who is referenced in Sebastian Münster's Cosmographia universalis.

The idea of Ash as an import God is contested, as he was the God of Ombos far before Set's introduction sometime in Dynasty II. One of his titles is "Nebuty" or "He of Nebut" indicating this position.


Ash is sometimes seen as another name for Set-- similarly as one might give the name Ta-Bitjet for Serket, Dunanwy for Anti, or Sefkhet-Abwy for Sheshat.

King Tutankhamen’s Funerary Mask

King Tutankhamen’s Funerary Mask



Icon of ancient Egypt, the teenage pharaoh's funerary mask immortalizes his features in gold, glass, and semiprecious stones.

This and other treasures from his tomb, now in Cairo's Egyptian Museum, attract a constant swirl of visitors.

See more photos from the September 2010 story "King Tut’s Family Secrets."




See more photos of Egypt »



Photograph by Kenneth Garrett, National Geographic

Khaba, Shadowy King of the Third Dynasty

We know very little about the King, who probably occupied the throne of Egypt near the end of the 3rd Dynasty, named Khaba, who's name means "The Soul Appears". His nswt-bity and nbty names are unknown. It has been suggested that the king's birth name might have been Teti.



In the Turnin King List, this king's name is marked as "erased", but is credited with a reign of six years. The fact that his name was marked as "erased" may mean that there were dynastic problems, or simply that the scribe who composed the Turin King List was unable to read his name from more ancient records.



Khaba is attested to at four, and perhaps five sites in Egypt, including a mastaba (Z-500) at Zawiyet el-Aryan, where eight alabaster bowls inscribed with the king's serekh in red ink were unearthed. This mastaba is located in an area about two kilometers south of the Giza Plateau, halfway between Giza and Abusir on the west bank of the Nile, adjacent to the so-called "layer pyramid". While there is no evidence from this unfinished pyramid itself to link it with Khaba, it is generally attributed to him on the basis of the inscribed stone bowls found nearby.


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Evidence of Khaba in Southern Egypt is attested by sealings found at Hierakonpolis and Elephantine. Those from Hierakonpolis come from the Early Dynastic town, either from houses or from the Early Dynastic stratum beneath the Old Kingdom temple of Horus.

The Elephantine sealing was unearthed from the eastern town, and depicts a divine figure, perhaps the god Ash, holding a long scepter, flanked by serekhs of Khaba. There is also a diorite bowl of unknown provenance inscribed with the serekh of Khaba that is now in London's Petrie Museum, and another diorite bowl now in a private collection which is said to have come from Dahshur is likewise inscribed.



Unfortunately, even Khaba's position within the order of succession has not been established beyond doubt, though he most certainly ruled in the latter part of the 3rd Dynasty. Most scholars appear to believe that he was the next to last king of the dynasty, though it has been suggested that Khaba could be the Horus name of the last king, Huni. Stone bowls inscribed with the name of a king were common during the 1st and early 2nd Dynasties ending with the reign of Khasekhemwy, but are not attested to again until the reign of Sneferu. Hence, this appears to suggest that Khaba preceded Sneferu of the 4th Dynasty by only a short period.

Furthermore, the sealings of Khaba come from two sites where Huni erected small step pyramids, which also tends to suggest that Khaba might be identified as Huni.

Nevertheless, most scholars identify Khaba as one of Huni's predecessors. Because of the close architectural similarity between Sekhemkhet's unfinished pyramid and the one at Zawiyet el-Aryan, Khaba may be most plausibly identified as Sekhemkhet's immediate successor, provided that the layer pyramid indeed belongs to Khaba. The substructure of this pyramid is so very similar to the pyramid of Sekhemkhet that it must have been built very near in time to his.




Little else is know about this king, one of many Egyptian rulers who remain mostly anonymous. However, as a king ruling within a major dynasty, Khaba actually stands out for our lack of knowledge about him. Though almost always listed as one of the last kings of the 3rd Dynasty, many modern references otherwise ignore his reign. We know nothing of his family, or for that matter, any of his building projects beyond the uninscribed Layer Pyramid, nor do we have much idea about his foreign or domestic policies.

This is perhaps another reason that it is tempting to equate him with Huni. He was apparently never buried in the layer pyramid, and his body has never been identified. While we may never know much about this king, hopefully archaeologist will someday provide us with more information than is now currently available.


James Dunn



References:
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Title Author Date Publisher Reference Number
Atlas of Ancient Egypt Baines, John; Malek, Jaromir 1980 Les Livres De France None Stated
Chronicle of the Pharaohs (The Reign-By-Reign Record of the Rulers and Dynasties of Ancient Egypt) Clayton, Peter A. 1994 Thames and Hudson Ltd ISBN 0-500-05074-0
History of Ancient Egypt, A Grimal, Nicolas 1988 Blackwell None Stated
Monarchs of the Nile

Imhotep Theory Of Relativity

He Comes In Peace (IMHOTEP)- is the name of the first recorded architect.

The earliest known roots of the scientific method trace as far back as Imhotep (c. 2600 BC), who is credited as the orginal author of the Edwin Smith papyrus; though this work is believed to be based on earlier material as early as circa 3000 BC.

The methods entailed in the Edwin Smith papyrus reflect the basic components of the scientific method: examination, diagnosis, treatment and prognosis. A basic structure of the scientific method is also highlighted in the Ebers papyrus (c. 1550 BC); though this work is not considered as rational as the Edwin Smith papyrus, because its remedies rely heavily upon magic and superstition.


The development of the scientific method is inseparable from the history of science itself. Though earlier documents describe methods resembling that of the scientific method, it is not until ancient Greek culture that the first elements of the scientific method clearly become well established. Nevertheless, the ancient Greeks themselves are known to have studied in Egypt.


The earliest recorded scientific practices can be traced back to Egypt in North-East Africa. Isaac Asimov (a Russian-born American author) in his book Biographical Encyclopaedia of Science and Technology reports that science is a gift from "Ancient Africa" to the modern world.

Imhotep (an Egyptian priest) was the first recorded person to practice Medicine. The earlest scientific centre could possibly have been the Library of Alexandria in Egypt (North-East Africa), where many notable early scientists like Euclid and Heron of Alexandria came to study. The Greeks also practiced science in its early forms but the oldest trace of science still lies in Egypt.



The fundamental tenets of the scientific method at last crystallized no later than the rise of the modern physical sciences, in the 17th and 18th centuries. In his work Novum Organum--a reference to Aristotle's Organon--Francis Bacon outlined a new system of logic to improve upon the old philosophical process of syllogism. These writings are considered critical in the historical development of the scientific method.



General Relativity



Einstein's prediction (1907): Light bends in a gravitational field


Einstein's theory of General Relativity makes several specific predictions about the observable structure of space-time, such as a prediction that light bends in a gravitational field and that the amount of bending depends in a precise way on the strength of that gravitational field. Arthur Eddington's observations made during a 1919 solar eclipse supported General Relativity rather than Newtonian gravitation.



Early history of science



The Djoser funerary complex was meant to be a house for a god and a metaphor for the sky. Today, it is usually understood that this original work of classical architecture is a vacant house of stone "from which the gods have field."

This difference does not have to be understood as a further sign of an irrecoverable loss of meaning. It is a historical doubling of meaning, or a duplicity.

Herodotus on Sesostris

Who was this Sesostris, Senusret III (1878-1841 BCE) or Ramses II (1304-1237 BCE) ? According to Herodotus he followed Moiris, who is generally supposed to have been Amenemhet III (1841-1796 BCE). He may well be a compound of a number of conquering pharaohs and even then not all they are reported to have achieved, is true: The Red Sea region for instance was brought under Egyptian control only by the Ptolemies - two centuries after Herodotus.

Senusret II (1882-1878 BCE) conquered parts of northern Arabia. Senusret III fought the Libyans and invaded Syria. The empire of the Hyksos kings included Karkamesh (today southern Turkey), but many do not count them as proper Egyptian pharaohs, though they appear in the kings' lists. The Hyksos rule was ended by Ahmose I (1570-1546).

Thutmose III (1504-1450 BCE) extended Egyptian power into Canaan and Syria. Amenhotep II crossed the Euphrates but did not conquer further territories. His followers, among them Ramses II, did their best to defend these possessions. During the 20th Dynasty Egypt's influence in Retenu waned and its power declined sharply. In the Late Period Psammetic I undertook a campaign into Mesopotamia before the final collapse of Pharaonic Egypt.


Many pharaohs erected stelae (pillars) abroad.The stela of Seti I at Beit Shean (in modern Israel) is well known, as are the Buhen Stela in Nubia erected by Seti I in honour of his father Ramses I, and the Beit Shean Stela of Ramses II. But no sexual symbols have been found on any of them.


Therefore passing these by I will make mention of the king who came after these, whose name is Sesostris. He (the priests said) first of all set out with ships of war from the Arabian gulf and subdued those who dwelt by the shores of the Erythraian Sea, until as he sailed he came to a sea which could no further be navigated by reason of shoals: then secondly, after he had returned to Egypt, according to the report of the priests, he took a great army and marched over the continent, subduing every nation which stood in his way.

Those of them whom he found valiant and fighting desperately for their freedom, in their lands he set up pillars which told by inscriptions his own name and the name of his country, and how he had subdued them by his power; but as to those of whose cities he obtained possession without fighting or with ease, on their pillars he inscribed words after the same tenor as he did for the nations which had shown themselves courageous, and in addition he drew upon them the hidden parts of a woman, desiring to signify by this that the people were cowards and effeminate.


Thus doing he traversed the continent, until at last he passed over to Europe from Asia and subdued the Scythians and also the Thracians. These, I am of opinion, were the furthest people to which the Egyptian army came, for in their country the pillars are found to have been set up, but in the land beyond this they are no longer found.


From this point he turned and began to go back; and when he came to the river Phasis, what happened then I cannot say for certain, whether the king Sesostris himself divided off a certain portion of his army and left the men there as settlers in the land, or whether some of his soldiers were wearied by his distant marches and remained by the river Phasis.


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For the people of Colchis are evidently Egyptian, and this I perceived for myself before I heard it from others. So when I had come to consider the matter I asked them both; and the Colchians had remembrance of the Egyptians more than the Egyptians of the Colchians; but the Egyptians said they believed that the Colchians were a portion of the army of Sesostris. That this was so I conjectured myself not only because they are dark-skinned and have curly hair (this of itself amounts to nothing, for there are other races which are so), but also still more because the Colchians, Egyptians, and Ethiopians alone of all the races of men have practiced circumcision from the beginning.

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The Phenicians and the Syrians who dwell in Palestine confess themselves that they have learnt it from the Egyptians, and the Syrians about the river Thermodon and the river Parthenios, and the Macronians, who are their neighbors, say that they have learnt it lately from the Colchians. These are the only races of men who practise circumcision, and these evidently practise it in the same manner as the Egyptians.

Of the Egyptians themselves however and the Ethiopians, I am not able to say which learnt from the other, for undoubtedly it is a most ancient custom; but that the other nations learnt it by intercourse with the Egyptians, this among others is to me a strong proof, namely that those of the Phenicians who have intercourse with Hellas cease to follow the example of the Egyptians in this matter, and do not circumcise their children.


Now let me tell another thing about the Colchians to show how they resemble the Egyptians:--they alone work flax in the same fashion as the Egyptians, and the two nations are like one another in their whole manner of living and also in their language: now the linen of Colchis is called by the Hellenes Sardonic, whereas that from Egypt is called Egyptian.

The pillars which Sesostris king of Egypt set up in the various countries are for the most part no longer to be seen extant; but in Syria Palestine I myself saw them existing with the inscription upon them which I have mentioned and the emblem.

Moreover in Ionia there are two figures of this man carved upon rocks, one on the road by which one goes from the land of Ephesos to Phocaia, and the other on the road from Sardis to Smyrna. In each place there is a figure of a man cut in the rock, of four cubits and a span in height, holding in his right hand a spear and in his left a bow and arrows, and the other equipment which he has is similar to this, for it is both Egyptian and Ethiopian: and from the one shoulder to the other across the breast runs an inscription carved in sacred Egyptian characters, saying thus, "This land with my shoulders I won for myself."

But who he is and from whence, he does not declare in these places, though in other places he had declared this. Some of those who have seen these carvings conjecture that the figure is that of Memnon, but herein they are very far from the truth.

As this Egyptian Sesostris was returning and bringing back many men of the nations whose lands he had subdued, when he came (said the priests) to Daphnai in the district of Pelusion on his journey home, his brother to whom Sesostris had entrusted the charge of Egypt invited him and with him his sons to a feast; and then he piled the house round with brushwood and set it on fire.

And Sesostris when he discovered this forthwith took counsel with his wife, for he was bringing with him (they said) his wife also; and she counselled him to lay out upon the pyre two of his sons, which were six in number, and so to make a bridge over the burning mass, and that they passing over their bodies should thus escape. This, they said, Sesostris did, and two of his sons were burnt to death in this manner, but the rest got away safe with their father.

Then Sesostris, having returned to Egypt and having taken vengeance on his brother employed the multitude which he had brought in of those who whose lands he had subdued, as follows: --these were they drew the stones which in the reign of this king were brought to the temple of Hephaistos, being of very good size; and also these were compelled to dig all the channels which now are in Egypt; and thus (having no such purpose) they caused Egypt, which before was all fit for riding and driving, to be no longer fit for this from thenceforth: for from that time forward Egypt, though it is plain land, has become all unfit for riding and driving, and the cause has been these channels, which are many and run in all directions.


But the reason why the king cut up the land was this, namely because those of the Egyptians who had their cities not on the river but in the middle of the country, being in want of water when the river went down from them, found their drink brackish because they had it from wells. For this reason Egypt was cut up: and they said that this king distributed the land to all the Egyptians, giving an equal square portion to each man, and from this he made his revenue, having appointed them to pay a certain rent every year: and if the river should take away anything from any man's portion, he would come to the king and declare that which had happened, and the king used to send men to examine and to find out by measurement how much less the piece of land had become, in order that for the future the man might pay less, in proportion to the rent appointed: and I think that thus the art of geometry was found out and afterwards came into Hellas also.


For as touching the sun-dial and the gnomon and the twelve divisions of the day, they were learnt by the Hellenes from the Babylonians. He moreover alone of all the Egyptian kings had rule over Ethiopia; and he left as memorials of himself in front of the temple of Hephaistos two stone statues of thirty cubits each, representing himself and his wife, and others of twenty cubits each representing his four sons: and long afterwards the priest of Hephaistos refused to permit Dareios the Persian to set up a statue of himself in front of them, saying that deeds had not been done by him equal to those which were done by Sesostris the Egyptian.

Sesostris had subdued other nations besides, not fewer than he, and also the Scythians; but Dareios had not been able to conquer the Scythians: wherefore it was not just that he should set up a statue in front of those which Sesostris had dedicated, if he did not surpass him in his deeds. Which speech, they say, Dareios took in good part.