Facsimiles of the Book of Abraham

Before beginning your study of this chapter, please review the supplemental article, The Book of Abraham Facsimiles. Also, you must have the facsimile images immediately available to you. One of the most important points made in that supplemental article is that when Facsimiles 1, 2, and 3 were initially encountered on the papyri by Joseph Smith there was likely no actual connection between them and the book of Abraham. Today we include them and associate them with the book of Abraham because the facsimiles were used by the prophet Joseph as a trigger for receiving further revelation about Abraham. There is likely a near complete disconnect between Joseph's "explanation" or "interpretation" of each of the facsimiles and how Egyptologist might interpret them.

Joseph's "interpretations" of the facsimiles of the book of Abraham contribute to the story of Abraham's life in a logical, sequential order. In Facsimile 1, Abraham is saved from being sacrificed. Facsimile 2 contains the knowledge of astronomy revealed to Abraham. Facsimile 3 depicts Abraham's teaching this astronomical knowledge in Pharaoh's court.

A word on the "Explanation" of each of the facsimiles that is found in the Book of Abraham is in order here. The "Explanation" of each identifies the various elements found in the facsimile. The explanation of what is actually happening in the facsimile is found in the text of the Book of Abraham itself. Our present text of the Book of Abraham stops before the explanation of Facsimile 3 occurs. No passage in the Book of Abraham actually discusses Abraham's sitting upon the throne of Pharaoh and teaching or "reasoning upon the principles of Astronomy."

Facsimiles No. 1 and 3

As discussed in the aforementioned supplemental article (The Book of Abraham Facsimiles), Facsimiles 1 and 3 were, respectively, the opening and closing vignettes (illustrations) of the Sensen (Breathing) text found on the Joseph Smith papyri. As also mentioned in that article, the purpose of the Sensen or Breathing texts was to prevent annihilation of the ba and ka of the individual (the spirit and the intelligence).

As mentioned in the previous paragraph, Facsimile No. 3 does not have the advantage of a text within the Book of Abraham to accompany, complement, and determine the sense in which this Egyptian scene is to be understood.

Facsimiles Nos. 1 and 3 are located in the Book of Abraham in such a way as to appropriately illustrate the text of Abraham. For example, Facsimile No. 1 illustrates the first chapter of Abraham. Facsimile No. 3 (in all editions before 1981) appears at the very end of the Book of Abraham, suggesting that it was intended to illustrate an additional but yet unpublished text of Abraham. Just such an addition to the Book of Abraham was promised by Joseph Smith. John Taylor became the editor of the Times and Seasons after the publications by the prophet Joseph of all we now have in the Book of Abraham. President Taylor encouraged the saints at that time to renew their subscriptions so that they would not miss the "further extracts." Facsimile No. 3 was published in May of 1842, unaccompanied by a text other than the brief "Explanation" included with the Facsimile. These "further extracts" may well have included the text which Facsimile No. 3 illustrates. Growing public hostility perhaps made it inadvisable to expose mankind to more scripture with the prospect that it would, if rejected, damn more lives than it would bless. Consequently the "further extracts" never saw the light of day.

Facsimile No. 2

Facsimile No. 2 was created from a small disk-shaped amulet that was placed under the head of the deceased, and hence is known as a hypocephalus (literally meaning "under the head").

The Joseph Smith hypocephalus was not among the papyri fragments given to the Church in 1967 by the New York Metropolitan Museum. The oldest known rendition of the Joseph Smith hypocephalus is the copy found in a document titled "Valuable Discovery of hidden records that have been obtained from the ancient burying place of the Egyptians, Joseph Smith, Jr." On page 13 of that document the hypocephalus is sketched. This sketch includes blank spaces where signs were missing. Presumably this is because the original hypocephalus that was part of the Joseph Smith papyri was damaged and therefore incomplete. Signs that now occupy the blank spaces in the "Valuable Discovery" sketch are signs restored or replaced by Joseph Smith. We thus learn that the Book of Abraham, Facsimile No. 2 is a modified restoration of a damaged hypocephalus. Comparing this sketch with our present Facsimile No. 2 allows us to clearly identify the signs that were restored. This "Valuable Discovery" sketch, however, is considered to be a poor copy of the original.

Another resource copy is the 1842 Times and Seasons woodcut of Facsimile No. 2. The sketch also shows some blank areas in the hypocephalus. These include (1) the right third of the border, (2) the right half of figures 12, 13, 14, and 15, (3) the segment where figure 3 now exists, and (4) the head of the god in figure 1. These areas were probably destroyed by white Egyptian ants which frequently eat the linen of hypocephali. Hence, our present-day Facsimile No. 2 contains extensive restorations made under the direction of the prophet Joseph.

But the restoration has some errors. For example, a careful comparison of the figures on the original outer border of Facsimile No. 2 (those portions that were not damaged) with the restored figures shows differences. The restored signs are hieratic (a later abbreviated form of hieroglyphics), not hieroglyphic, and are inverted, or upside down, compared to the rest of the text. In fact, they are a fairly accurate copy of lines 2, 3, and 4 of the Joseph Smith Papyrus XI, which contains a portion of the Book of Breathings. Especially clear is the word snsn (the Egyptian word for breathing) in figure 14. Also found in the restored figures is part of the name of the mother of the owner of the papyrus. Someone, probably the engraver, Reuben Hedlock, copied the lines from the Book of Breathings papyrus to fill in the missing parts.

The head of the central figure (figure 1) was replaced by the head of the standing figure at the top center, minus the feather headdress (figure 2). Note that the head in figure 1 is also misaligned, being placed over the figure's left knee rather than over its torso. The boat that was missing in the upper right (figure 3) probably came from the Book of the Dead papyrus belonging to Osiris Hor (Horus). Interestingly, a figure of a boat just like this and in the same position is found on several other hypocephali that have been discovered.

Specific characteristics of Facsimile No. 2 indicate an approximate date of 325 BC for the origin of this hypocephalus pattern. It is presumed that the particular hypocephalus that was part of the Joseph Smith papyri was created around the time its owner lived-AD 60 or shortly thereafter and was produced as a copy of an earlier hypocephalus. It could not have originated in its present form in the time of Abraham. It an Egyptian illustration of the Book of Breathings that was adopted by Joseph Smith as an illustration for the text of the Book of Abraham in this dispensation.

Today, surviving hypocephali are few in number. The rarity of these documents indicates that they were never a part of mainstream Egyptian practices. The term hypocephalus was given to these documents by Champolleon, the foremost of the Rossetta Stone interpreters. They may be made of papyrus, stuccoed linen, bronze, gold, wood, or clay. At times the papyrus was "plastered" to the back of the head of the deceased with moist clay or simply placed under the head. The hypocephalus was intended to protect, preserve, and to enliven the mummy. The Egyptians believed it would magically cause the head and body to be enveloped in flames or radiance, making the deceased divine (Richard Lepsius, Das Todtenbuch der Agypter nach dem hieroglyphischen Papyrus in Turin [Lepzig: Georg Wigand, 1842], ch 162, line 10). The hypocephalus symbolized the eye of Ra or Horus (Samuel Birch, "Hypocephalus in the Possession of Sir Henry B. Meux, Bar" in Proceedings for the Society of Biblical Archeology, November 1883, 3), that is, the sun. The contents of these hypocephali often included rather high-sounding religious commitments and aspirations. The scenes portrayed on it relate to the Egyptian concept of resurrection and life after death. The various figures found on the hypocephali generally deal with the Egyptian hope of resurrection and eternal life with the gods. The text of the hypocephali which have been discovered contain prayers to Osiris, the god of the dead, that the deceased may be resurrected and dwell with Osiris in the hereafter. To the Egyptians, the daily rising and setting of the sun was a vivid symbol of the resurrection. The hypocephalus itself represented all that the sun encircles, the whole world. The upper portion represented the world of men and the day sky, and the lower portion (the part with the cow) represented the netherworld and the night sky. The earliest samples of these objects are from a period of about 600 BC with text and illustrations written on papyrus. After 300 BC, linen stiffened with plaster was used to form these amulets. The disk shape of the hypocephalus, which represented the eye of the Sun God, continued in use through Roman times.

The writings on the known hypocephali are expressions of the hypocephalus owners. They were expected to insure their owners' success while "on earth" as well as to perpetuate his continued existence "in the Netherworld."

A Comparative (Egyptologists vs. Joseph Smith) Interpretation of the Facsimiles

Our commentary for each of the Facsimiles will include a comparison between the consensus interpretations of Egyptologists and Joseph Smith's inspired explanations. The former will be preceded by an "E." The latter will be marked with a "J." Those parts of the text that are part of the scripture will be identified with blue text. These are obviously a part of Joseph's inspired explanations.

A FACSIMILE FROM THE BOOK OF ABRAHAM No. 1

E The Egyptologist's interpretation of Facsimile 1 is that the deceased owner of the papyrus, Osiris Hor or Horus, is lying on a lion-couch and is being resurrected. Above his head is a bird representing his soul (Egyptian ba). The standing figure is Anubis, god of mummification and guide of the dead, who leads the resurrected person to the hall of judgment and, if the person passes the judgment, into the presence of Osiris, the god of resurrection. There are other surviving Egyptian scenes portraying a resurrection. These show some differences when compared to the scene in the book of Abraham Facsimile 1. For one thing they show an unclothed figure lying on the lion couch with only one arm raised, and the other at his side. Facsimile 1 is unique in that the figure is clothed, and both of his hands are raised in the classical Egyptian gesture of prayer. Also unique to this illustration is the water with a crocodile.

J Joseph Smith's inspired interpretation of this facsimile is that Abraham is being saved from being sacrificed by an angel of the Lord in the form of a hawk.

One of the observations of the Egyptologists that worked with the Facsimiles was that there are differences between the damaged original papyrus version of Facsimile 1 and the book of Abraham version of Facsimile 1. These have been discussed above. The conclusion that is quite correctly drawn by these observers is that an accurate interpretation of the original vignette or text would not be possible without an accurate restoration. But was it desirable or necessary for Joseph Smith to restore the original vignettes or the hypocephalus? The message of the Sensen text, if perfectly restored, interpreted, and translated, would be of little use or interest to Latter-day Saints. The only value of the first vignette of the Sensen text was its near-perfect appropriateness as an illustration for the Book of Abraham as it was interpreted by Joseph Smith. Consequently, restorations were made to fill in the blank spaces and occasionally to compliment the text of Abraham, not the Sensen text.

In comparing the Egyptologists interpretation of these various figures with the explanations of Joseph Smith, please note the remarkable similarities as well as the differences. There is nothing in Joseph's interpretation of Facsimile No. 1 that does not correlate in some way with the interpretations of the Egyptologists.

It is obvious, common-sense knowledge that when Joseph Smith was not operating under the inspiration of the Spirit, he knew nothing about Egyptian hieroglyphics. He was incapable of making the most elementary kinds of judgments concerning the meaning or form of hieroglyphic signs. That very inability makes his accuracy when inspired all the more profound. It is difficult to believe that this outcome could result from anyone except a prophet of God.

Fig. 1. The Angel of the Lord.

E Most opening vignettes from Sensen texts have here a ba-bird which is representing the human soul. In this particular case, the bird would represent the soul of the owner of the papyrus (Osiris Hor or Horus) which is hovering over his head as he is lying on the lion couch.

J But it is peculiar in that this particular vignette has been restored with a hawk. The Hawk is the sign of a powerful divine or celestial being. In Egyptian mythology it is Horus (the hawk) who delivers his father Osiris from death.

Just as the hawk delivered his father Osiris from death, so the hawk is here delivering Abraham from death.

Fig. 2. Abraham fastened upon an altar.

E The god Osiris represents the deceased, whose posture indicates that he is in the act of offering prayer. Egyptians believed that the deceased wished to become like Osiris, and that he literally becomes an Osiris, a god. Osiris is the Egyptian god and judge of the dead. Osiris is a Messianic figure. He is both the god of the dead and the god of the resurrection. He is the good shepherd that lays down his life for the sheep.

J In Abraham 1:15, the figure is identified as Abraham who says, "Behold, I lifted up my voice to the Lord my God." It is not surprising that Abraham, who is also a type of the Messiah, should be portrayed in one of these messianic settings.

Fig. 3. The idolatrous priest of Elkenah attempting to offer up Abraham as a sacrifice.

E In the original vignette, this figure was likely Anubis, the jackal-headed Egyptian god who guided the dead to judgment.

J A note about the expression "priest of" or "god of" (figures 5-8) is appropriate here. This priest is acknowledged as a priest in the land of Elkenah (Canaan). The gods discussed below in the discussion for figures 5-8 are acknowledged as gods by those who live in their respective countries.

It is notable that Dr. John Gee has found an illustration of an Egyptian priest wearing a mask of Anubis. An actual mask of Anubis has also survived from ancient Egypt (A Guide to the Joseph Smith Papyri [Provo, Utah: FARMS, 2000], 36).

Fig. 4. The altar for sacrifice by the idolatrous priests, standing before the gods of Elkenah, Libnah, Mahmackrah, Korash, and Pharaoh.

E A "lion couch" often associated with Osiris and appears in ancient Egyptian scenes in many variations including Osiris begetting Horus, Osiris being renewed, Osiris being prepared for burial, Osiris ruling from the Netherworld, Osiris being resurrected, and Osiris triumphant and overcoming his enemies.

In this particular scene, the Egyptologists feel that this item is an embalming table.

Figs. 5-8. The idolatrous gods of (5) Elkenah , (6) Libnah , (7) Mahmackrah , and (8) Korash.

E Four canopic jars (jars used in Ancient Egypt to hold the entrails of an embalmed body) collectively called the Sons of Horus. They are four gods identified with the four lands adjacent to Egypt: Elkenah (Canaan) on the east; Libnah (Libya) on the west; Mahmackrah (Anatolia) on the north; and Korash (Cush) on the south. The east, west, north, and south orientation of these lands is consistent with the tradition that these sons of Horus were guardians of the pillars "which formed the four cardinal points." The four gods held the pillars of heaven and earth in position as gods of the four cardinal points "who embrace the four Pure Lands" and are devoted to the service of Osiris. The sons of Horus were also guardians of the liver, intestines, stomach, and kidneys and therefore are represented on lids and bodies of jars used to store these visceral parts. In earlier times such jars all had the form of a human head, but by the end of the eighteenth dynasty (1370-1305 BC) they were crowned with the head of a man, an ape, a jackal, and a hawk (left to right).

J Elkenah (Canaan) seems clearly related to the Hebrew elqanah or elqoneh which mean "God has created" or "God is the creator." Elkanah appears in the Old Testament as the name of Samuel's father as well as several other people (see 1 Samuel 1:2; Exodus 6:24; 2 Chronicles 28:7; 1 Chronicles 6:8; 1 Chronicles 6:10; 1 Chronicles 6:21; 1 Chronicles 9:16; 1 Chronicles 15:23). It is also found as a divine name in Mesopotamian sources as Il-gi-na, Il-ki-na, or El-ke-na (Anton Deimel, Pantheon Babylonicum, Sumerisches Lexikon, part 4, volume 1, [Rome: Pontifical Biblical Institute, 1950], 48).

Libnah (Libya) may be related to the Hebrew l'banah which means "moon" (Isaiah 24:23). A city captured by Joshua was called Libnah (Joshua 10:29).

No ancient etymology suggests itself for the place Mahmackrah (Anatolia).

The name Korash (Cush) is found as a name in Egyptian sources (John Gee and Stephen D. Ricks, "Historical Plausibility: The Historicity of the Book of Abraham as a Case Study," in Historicity and the Latter-Day Saint Scriptures, ed. Paul Y. Hoskisson, [Provo, Utah: BYU Religious Studies Center, 2001], 75 and footnote 110). The connection with kores, the Persian king Cyrus (Isaiah 44:28), is also possible.

Fig. 9. The idolatrous god of Pharoah.

E Sebek (also Sobek) the crocodile. According to Thebean tradition, the Pharaoh's claim upon the throne was based upon his relationship with the crocodile god, Sebek. He (Sebek) dwelt on the "mountain of Sunrise" where he assisted Horus to be reborn daily. In so doing he overthrowns every enemy of Osiris. His most impressive service was the role he played with the child Horus, who was to become the new king (Pharaoh). Sebek the crocodile god helped Horus take his seat upon the throne of his father Osiris.

The pharaohs of the 13th Dynasty (1783-1640 BC) particularly reverenced the crocodile god Sobek; several of them had the name Sobek-hotep-"the god Sobek is satisfied."

Fig. 10. Abraham in Egypt.

E A lotus on an offering table, with perfume or ointment containers. As a symbol of light and life emerging from the primeval pond, it is appropriately located at the head of the altar of renewal. This symbol was also sacred with regard to Nefertum, the Lord of Perfumes.

The lotus was the symbol of Upper Egypt, including the area where the papyri of the Joseph Smith Egyptian Collection were found.

Fig. 11. Designed to represent the pillars of heaven, as understood by the Egyptians.

E The pillars of heaven. Egyptian terminology shn.wt n.t p.t means "pillars of heaven" (Raymond O. Faulkner, A Concise Dictionary of Middle Egyptian, [Oxford: Griffith Institute, 1962], 241). The pillars are appropriately placed under the heavens, even though the heavens portrayed are beneath the earth.

Fig. 12. Raukeeyang, signifying expanse, or the firmament over our heads; but in this case, in relation to this subject, the Egyptians meant it to signify Shaumau, to be high or the heavens, answering to the Hebrew word, Shaumahyeem.

E To the Egyptians the heavens were represented as seas which had no consistent orientation to the earth. The home of Sebek is both the solar sea above and the sea beneath. These seas were the mythological avenues to the Netherworld that must be traveled by everyone who would enter the presence of the gods.

J The word Raukeeyang (Hebrew raqi'a) means "expanse" (Francis Brown e. al., eds., A Hebrew and English Lexicon of the Old Testament [Oxford: Clarendon Press, 1978], 956).

Shaumau (Hebrew samah) means "to be high or lofty" (Ibid., 1029).

Shaumahyeem (Hebrew samayim) means "heavens, sky" (Ibid., 1029).

A FACSIMILE FROM THE BOOK OF ABRAHAM No. 2

J After receiving instruction on astronomy and the creations, which is recorded in the book of Abraham, Abraham was told by the Lord to "declare all these words" to the Egyptians (Abraham 3:15). Facsimile 2 contains the knowledge of astronomy revealed to Abraham. It is possible that gospel principles and concepts found among Egyptian beliefs may have been influenced by these things that Abraham taught.

The explanations given by the prophet Joseph for the figures in the Facsimile are not translations of an Egyptian text but are possible interpretations of ideographic signs. An ideogram is a sign or figure that represents an idea or concept. They are usually quite flexible and can be interpreted in a variety of ways, depending on the context in which they are placed. The explanation of Facsimile No. 2 resulted from the Prophet's work with the ideograms and was not a translation of the accompanying text. Joseph interpreted appropriately nine of the eleven or so ideographic groups of signs on the Facsimile. A comparison of the original meaning, according to Egyptologists, of the hypocephalus illustrations with the Joseph Smith "explanations" demonstrates that every explanation made by Joseph is both a possible and a reasonable interpretation, well within the broad scope of possible meanings for each ideogram, while conveying a meaning uniquely suited to the Book of Abraham and its revealed message.

We will continue our same pattern of comparing the Egyptologist's interpretation of the figures with the prophet Joseph's interpretation.

Fig. 1. 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.

E This figure portrays a two-headed deity with head positioned on two back-to-back bodies with knees extended. With rare exception this deity is always portrayed with four heads. This four-headed deity represents Geb (earth), Shu(air), Ra (fire), and Osiris (water), the primary or first elements of creation. The god represented with the ram's horned heads (to the reader's right) is Khnum-Ra, the great creator often portrayed at a potter's wheel fashioning human beings. As Khnum-Ra he combines the characteristics of Khnum the Creator with those of the sungod Ra. Khnum-Ra is he who "shines upon the earth and is creator of all things."

J The word Kolob may derive from either of two Semitic roots. One is the Hebrew qarob which has the meaning "to be near (Francis Brown e. al., eds., A Hebrew and English Lexicon of the Old Testament [Oxford: Clarendon Press, 1978], 898). The other root is the Hebrew qereb, meaning "middle or midst" (Ibid., 899).

An inscription is added to figure 1 at the top near the center. This is a combination of signs that is not found on any fragments of the J. S. Papyri collection, nor on any other hypocephalus that is available for examination. This inscription consists of three signs. From the top of it and moving downward is the three horizontal lines. This is the sign for the primeval ocean, "Nu." One Egyptologist described Nu as "a deep and boundless watery mass out of which had come into being the heavens, and the earth, and everything that is in them. The next sign-the right angle-represents half the sky. The sky is located in mythology just below the water mass (Nu). The diagonal line which protrudes from this latter sign toward the left signifies water emerging from the side of the half sky sign. This sign is often associated with the Nile River. Traditions of Upper Egypt explain how "the Nile flood came forth from the Island of Elephantine whereon stood the first city that ever existed: out of it rose the sun when he went forth to bestow life upon man." The ideographic representation of water flowing from the half heaven signs, suggests the celestial or Heavenly Nile flowing from its primeval source on the Island of Elephantine "whereon stood the first city that ever existed" and from which "all good things poured forth." This is the Egyptian equivalent of Kolob. We thus see a combination of signs compatible with Joseph Smith's interpretations and with the references to Kolob in the text of Abraham.

"First in government" As explained in Abraham 3:9, Kolob governs all the planetary systems that belong to the same order as the earth.

"one day to a cubit" A cubit is typically a measure of length (the length of the forearm and hand" rather than time. We do not know how to interpret this.

"One day in Kolob is equal to a thousand years according to the measurement of this earth" As is made clear in Abraham 3:16, Kolob is a star. The planet on which God dwells orbits this star, and this planet rotates on its axis once every thousand of our years.

"this earth, which is called by the Egyptians Jah-oh-eh" This is the only place the book of Abraham gives an actual translation of an Egyptian word. There is an Egyptian heiroglyphic symbol, which I am unable to reproduce here, which means "field, arable land, earth" (Raymond O. Faulkner, A Concise Dictionary of Middle Egyptian [Oxford: Griffith Institute, 1962], 4). In the latest stage of Egyptian, Coptic, which used a modified Greek alphabet, this word is pronounced "yohe" (with a long "o"). If we assume that Joseph Smith is using the biblical convention of rendering a Semitic "y" as an English "j," as in the name Jehovah, this word becomes "johe" which matches Jah-oh-eh quite closely.

Fig. 2. Stands next to Kolob, called by the Egyptians Oliblish, which is the next grand governing creation near to the celestial or the place where God resides; holding the key of power also, pertaining to other planets; as revealed from God to Abraham, as he offered sacrifice upon an altar, which he had built unto the Lord.

E The deity in this figure is found on many hypocephali of the same period. In Egyptian mythology he is identified as Amen-Ra. He is described as a "double-faced deity, with two feathers on his head, and holding in his left hand a standard surmounted by a jackal. This is Amen, the supreme god of Thebes, identified with Ra, the Sun, under the name of Amen-Ra." The two heads are thought to represent the rising and setting sun.

Amen is the Hidden One, i.e., "the personification of the hidden and unknown creative power . . . associated with . . . primeval . . . gods in the creation of the world and all that is in it." The name Amen means "what is hidden," or that which is not seen and not known. When Amen was coupled with Ra, forming the composite god Amen-Ra, he became the mysterious creative power that was the source of all life in heaven, earth, and the underworld. (Note: Amen-Ra is conceptually congruous with the idea that the Son of God is the manifestation of divine power while the Eternal Father is more remote or hidden.)

Jackal scepters and masks are symbols of power often associated with Anubis, the guide to the dead. The scepter is a key to power. Possession of a god's name or his symbol on a scepter constitutes a key to power over his domain. (Note: The scepter therefore may be said to symbolize what some would call the keys of authority, or the power of presidency.)

The offering table in the lower right-hand corner can well be a symbol of sacrifice.

J "Oliblish" Apparently this is a planet which "stands next to Kolob." We will learn in the explanation for figure 4 that it is "equal with Kolob in its revolution and in its measuring of time." No Egyptian etymology for the word is readily apparent. We also learn that this planet "is the next grand governing creation near to the celestial [Kolob] or the place where God resides." Further we learn that this planet holds "the key of power also, pertaining to other planets." In the hierarchical ordering of stars and planets, Oliblish stands somewhere between Kolob and our solar system. Abraham learned about this planet from God by revelation as Abraham was offering sacrifices upon an altar that he had built unto the Lord.

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, Melchizedek, Abraham, and all to whom the Priesthood was revealed.

E The Bark of the Great God. It contains the hawk-headed Ra with the sun disk on his head, seated on the solar bark. In his hand he holds a scepter which is a symbol of dominion. He is Amen-Ra in his day bark.

This god is the great creator and mover of the sun. He is the dispenser of power and strength, seated upon his throne, a causer of life. All creation responds to his decrees and commands.

The symbol above and behind the head of the hawk-headed god is a most important sign. It is the wd3t (wedjat) eye. This is symbolic of resurrection, life, wholeness, and the nourishment of the gods. The eye represents an almost complete personality. All parts of the eye equal 63/64, leaving 1/64 unidentified. To understand the full symbolism of the eye was to have the key to eternal life. Perhaps the 1/64 could be what the Egyptians regard as the secret/sacred name of god. Those possessing the secret of the eye reached a new and higher level of consciousness.

The inscription which begins just back of the head of the deity in the boat reads: "sacred bark."

J Figure 3 is an addition to the Facsimile and was likely copied onto the Facsimile from another of the papyri in Joseph's possession. Apparently it illustrated concepts that Joseph Smith and the Lord wished to have illustrated.

"clothed with power and authority" In his right hand is the scepter (Egyptian was), symbolizing "dominion" (Raymond O. Faulkner, A Concise Dictionary of Middle Egyptian [Oxford: Griffith Institute, 1962], 54).

"with a crown of eternal light upon his head" The object on Ra's head is the sun.

"representing also the grand Key-words of the Holy Priesthood, as revealed to Adam in the Garden of Eden, as also to Seth, Noah, Melchizedek, Abraham, and all to whom the Priesthood was revealed" This is the only place in the scriptures indicating that all these ancient prophets received the temple ordinances.

Fig. 4. Answers to the Hebrew word Raukeeyang, signifying expanse, or the firmament of the heavens; also a numerical figure, in Egyptian signifying one thousand; answering to the measuring of the time of Oliblish, which is equal with Kolob in its revolution and in its measuring of time.

E A "mummified hawk expanding his wings over a boat which symbolizes the resurrection of the soul." Other Egyptologists (Worfgang Helck and Eberhard Otto, Lexikon der Agyptologie [Wiesbaden: Harrassowitz, 1973-89], 5:1056) described the mummified hawk as a symbol of the sky, or as a representation of the expanse of heaven with wings stretched out as one of the ancient gods of Memphis.

The boat is called the Seker boat or the "ship of a thousand" and symbolizes the winding up of the clock of the universe to insure that the cycles of sunrise and sunset, births, and deaths will continue year after year, for thousands and thousands of years and cycles.

J The word Raukeeyang (Hebrew raqi'a) means "expanse" (Francis Brown e. al., eds., A Hebrew and English Lexicon of the Old Testament [Oxford: Clarendon Press, 1978], 956).

Fig. 5. Is called in Egyptian Enish-go-on-dosh; this is one of the governing planets also, and is said by the Egyptians to be the Sun, and to borrow its light from Kolob through the medium of Kae-e-vanrash, which is the grand Key, or, in other words, the governing power, which governs fifteen other fixed planets or stars, as also Floeese or the Moon, the Earth and the Sun in their annual revolutions. This planet receives its power through the medium of Kli-flos-is-es, or Hah-ko-kau-beam, the stars represented by numbers 22 and 23, receiving light from the revolutions of Kolob.

E The Cow goddess (Hathor). The goddess standing behind the cow is holding the lotus in her hand. The lotus is the symbol of rebirth, here indicating the daily and annual renewal of the sun. Hathor is the house of the stars and of the sun and the moon. The sun is reborn of her each day-recharged and renewed in the body of Hathor. She is the source that sustains the life and existence of all things, including the stars. The sun is a representation of the right eye of Ra, who is the sun god, and in the representation found on the Facsimile the head of the goddess is filled with a large right eye, the wedjat eye. As an anthropomorphic goddess (behind the cow), Hathor is specifically the sun. She can be the sun in its most benevolent manifestations or the sun as a scorching vengeful tool of the sun god, Ra, exacting judgments upon mankind.

J "Enish-go-on-dosh" This word apparently means "the sun." No Egyptian etymology for this word is apparent. It is interesting that one chapter of the Book of the Dead, which describes how to make a hypocephalus, also gives a number of strange names that do not seem to be Egyptian but derive from some foreign language.

"to borrow its light from Kolob" This seems to be the same concept found in D&C 88:44, which describes how the heavenly bodies "give light to each other in their times and in their seasons" as mediated by the light of Christ, which is the source of light and power by which the sun, moon, earth, and stars were energized (D&C 88:6-13).

"through the medium of Kae-e-vanrash" This mediuim is the light of Christ. The name also does not seem to be Egyptian. See The Concept of Light in Ye Shall Know of the Doctrine, volume 1 chapter 15. In this chapter the reader will learn that the light of Christ is the "law by which all things are governed" (D&C 88:13), and it is the energy by which all things, including the sun, the stars, the moon, and the earth exist-the light of Christ "giveth life to all things" (D&C 88:13).

"fifteen other fixed planets or stars" Apparently in the hierarchy of heaven bodies, likely under the direction of Oliblish, there are fifteen other planets or stars that have governing function over our solar system.

"Floeese or the Moon" The normal Egyptian word for moon is pronounced in Coptic "o'oh." The "eese" part of the name may be the Egyptian goddess Isis, who is sometimes associated with the moon (Hans Bonnet, Reallexikon der Agyptischen Religionsgeschichte [Berlin: De Gruyter, 1952], 472).

"This planet receives its power through the medium of Kli-flos-is-es, or Hah-ko-kau-beam, the stars represented by numbers 22 and 23, receiving light from the revolutions of Kolob" The phrase "this planet" likely refers to our sun which is the main subject of this explanation. This suggests that in some way we do not understand, between Kolob and our sun, there are intermediate planets or stars which transmit Kolob's light or energy to our sun. These are "Kli-flos-is-es" and "Hah-ko-kau-beam." These two names are not of Egyptian origin. "Hah-ko-kau-beam" is from the Hebrew ha-kokabim, which is the plural of star, literally "the stars" (Francis Brown e. al., eds., A Hebrew and English Lexicon of the Old Testament [Oxford: Clarendon Press, 1978], 456). They are represented by figures 22 and 23 on the hypocephalus.

Figures 22 and 23.

E These apes are in fact identified by Egyptian scribes with the morning stars that greet the rising sun. One hypocephalus includes an inscription above the heads of the apes that reads, "The god is adored four times." That is, the source of light and life is adored by the morning starts.

J These two baboons are identified by Joseph Smith with "Kli-flos-is-es," or 'Hah-ko-kau-beam," the stars . . . receiving light from the revolutions of Kolob." See Joseph's inspired explanation for figure 5.

Fig. 6. Represents this earth in its four quarters.

E The four sons of Horus. As already mentioned, they are the guardians of the four pillars of Heaven "which formed the four cardinal points of the compass" (John Gee, "Notes on the Sons of Horus" [Provo, Utah: Foundation for Ancient Research and Mormon Studies, 1991]) and as such they "embrace the four Pure Lands."

Fig. 7. Represents God sitting upon his throne, revealing through the heavens the grand Key-words of the Priesthood; as, also, the sign of the Holy Ghost unto Abraham, in the form of a dove.

E The composite god Horus-Min who is seated upon his throne. The bird body projecting from the back of this seated figure is the Horus-hawk, representing deliverance from all enemies, protection, and redemption. The ithyphallic (symbolic of a phallus) seated figure represents the attributes of Min, the god of fertility.

The deceased Egyptian wished to be identified with every god whose attributes and characteristics he desired to acquire in order to secure a happy existence in the Netherworld. His identification with Min would insure eternally his powers of procreation (a feature the Egyptians reserved for the gods).

J Here the dove is holding and presenting the wedjat eye. The eye represents "all good gifts" and the "food of the gods." Joseph Smith identified the dove as the Holy Ghost. Certainly all good gifts come through the Holy Ghost. The gifts of the Spirit are the tools to unlock the gates to eternal life. To the Egyptian, the eye was a symbol of wholeness and perfection, and a knowledge of its mystic parts was a key to eternal life.

"revealing through the heavens the grand Key-words of the Priesthood" The positions of the figures' arms had particular meaning to the Egyptians. The seated figure is holding up his arm, whip in hand, symbolizing the power to punish wrongdoing. In front of him is a standard with two arms raised in the Egyptian gesture for worship. The bird has one arm extended holding the eye, the other raised in greeting. These arm gestures may be intended to represent the grand signs or the grand keywords of the priesthood.

"also, the sign of the Holy Ghost unto Abraham, in the form of a dove" The Egyptians portrayed a person's spirit as a bird.

Fig. 8. Contains writings that cannot be revealed unto the world; but is to be had in the Holy Temple of God.

E Reading the signs from right to left as an Egyptologist would read this line, it means "Grant that the soul of the Osiris Shishonk may live." All of the dead took upon them the name of the god Osiris so that they might overcome death as he (Osiris) did. The second name (Shishonk) is the personal name of the deceased. Another Egyptologist wrote, "The Egyptians received a second name, which was their 'name for Eternity,' a name without which they could not enter into the Netherworld nor would any god accept them into the congregation of the righteous. The possession of a papyrus containing this name would be an assurance that the gods would never forget this name." Whether this "second name" was in fact a name received in the temple or, as seems more likely, the given name of the deceased, it was a key to the company of the gods. If a person's name lived, i.e., was written and spoken in the temple, that person's ba and ka would live even if his or her mummy and statuary were destroyed.

J "to be had in the Holy Temple of God" The basic purpose of the hypocephalus and all Egyptian religious writings associated with the dead was to help the person recall the necessary rituals to be able to enter the presence of the gods and there become a god himself. This, of course, is an important aspect of our own temple ceremonies.

Fig. 9. Ought not to be revealed at the present time.

E Stressing the secrecy of these things is entirely in harmony with Egyptian religious documents such as the hypocephalus and the Book of the Dead. One statement in the 162nd chapter of that book reads, "This is a great and secret book. Do not allow anyone' eyes to see it!"

Fig. 10. Also.

E No Egyptologist's interpretation available.

J It is presumed that "also" means what we might term today as "ditto," referring to the interpretation of figure 9.

Fig. 11. Also. If the world can find out these numbers, so let it be. Amen.

E No Egyptologist's interpretation available.

Figures 12, 13, 14, 15, 16, 18, 19, 20, and 21. [The meaning] will be given in the own due time of the Lord.

E No Egyptologist's interpretation available.

The above translation is given as far as we have any right to give at the present time.

A FACSIMILE FROM THE BOOK OF ABRAHAM No. 3

There is no Book of Abraham text associated with Facsimile No. 3. It depicts Abraham's teaching his astronomical knowledge in Pharaoh's court. It is of interest that the ancient Jewish historian Josephus states that Abraham taught the Egyptians astronomy (Antiquities, 1.8.2).

Again, we will continue our pattern of comparing the Egyptologist's interpretation of the figures on Facsimile No. 3 with Joseph Smith's inspired interpretation.

Fig. 1. Abraham sitting upon Pharaoh's throne, by the politeness of the king, with a crown upon his head, representing the priesthood, as emblematical of the grand Presidency in heaven; with the scepter of justice and judgment in his hand.

E Osiris, the god of the dead. He is seated on a throne with his sister/wife, Isis (figure 2) standing behind him.

J A major point of concern among those critical of Joseph Smith is his interpretation of Figure 1. Egyptologists generally are in agreement that this character represents Osiris. There are, however, several historically documentable examples of foreign and non-royal personalities that impersonated the king by sitting upon his throne when dressed in his royal garb. In Egyptian myth and history such a man was called rp't, meaning a substitute for the king. In the Bible, Joseph in Genesis 41:41-45 was a rp't. Perhaps Abraham also played the role of substitute king.

Abraham is depicted as wearing a "crown . . . representing the priesthood, as emblematical of the grand Presidency in heaven." Abraham was both a king and a priest with the powers of presidency (see D&C 110:12; a dispensation was committed unto Abraham). The Pharaoh was also a king and a priest. He was the Official High Priest of Heliopolis and of every other temple in Egypt. His crown is the two plumed atef, a symbol of power, priesthood, light, and holiness.

The prophet Joseph's explanation of the Facsimile includes "the scepter of justice and judgment in his hand." The scepters carried by Osiris are the flail (whip) and the shepherd's crook. He is the good shepherd who cares for the flock. He must also prod them and at times drive them with his flail. The flail is shaped like a compass above his arm and is also the shape of a pyramid (a symbol of regenerative power). Crook and flail are symbols of mercy and justice and are instruments of rescue and punishment, respectively.

Fig. 2. King Pharaoh, whose name is given in the characters above his head.

E Hathor (Isis) is the sister/wife of Osiris. She is standing behind Osiris who is seated on a throne. An invitation to enter the presence of Osiris and Isis was the desired conclusion of every judgment scene.

Fig. 3. Signifies Abraham in Egypt as given also in figure 10 of Facsimile No. 1.

E A lotus on an offering table, with perfume or ointment containers. The lotus was the symbol of Upper Egypt, including the area where the papyri of the Joseph Smith Egyptian Collection were found. As a symbol of light and life emerging from the primeval pond, it is appropriately located at the head of the altar of renewal. This symbol was also sacred with regard to Nefertum, the Lord of Perfumes.

Fig. 4. Prince of Pharaoh, King of Egypt, as written above the hand.

E This is the goddess of truth, Ma'at. She is introducing the deceased, Osiris Hor, into the presence of Osiris.

J Another major point of concern from some critics of Joseph Smith is his interpretation of figures 2 and 4. A representative comment is Baer's statement: "It is obvious that figures 2 and 4 are women and not Pharaoh or his heir-apparent Prince."

Although this criticism is generally considered to be correct, the Egyptologists' interpretation of these characters is not the only possibility. Egyptian ritual drama frequently employed the principle of impersonation. Adorning a person with the clothing and paraphernalia of a god or goddess was a means of endowing him with powers, characteristics, and attributes associated with the deities thus impersonated. One example was the "Heb Sed" festival in which the king was dressed as the goddess Hathor (R. Faulkner, Ancient Egyptian Pyramid Texts [Oxford: Clarendon Press, 1969], no. 335).

Fig. 5. Shulem, one of the king's principal waiters, as represented by the characters above his hand.

E In the original vignette, he is the deceased, Osiris Hor, and he, having been found worthy, is being introduced into the presence of the god Osiris (figure 1), the god of the dead, by the goddess of truth who is Ma'at, there to live with him throughout eternity and to become a god himself. The name of the deceased owner of the papyrus, Osiris Hor, appears three times in the hieroglyphic writing in Facsimile 3.

Fig. 6. Olimlah, a slave belonging to the prince.

E This is the jackal-headed god Anubis.

Abraham is reasoning upon the principles of Astronomy, in the king's court.

Summary of a Few of the More Important Egyptian Gods:

Anubis. Anubis was depicted as a jackal, or as a jackal-headed man; in primitive times he was probably simply the jackal god.

Probably because of the jackal's tendency to prowl around tombs, he became associated with the dead and was worshipped as the inventor of embalming, who had embalmed the dead Osiris, thus helping preserve him in order to live again. His task became to glorify and preserve all the dead. Anubis also conducted the souls of the dead to their judgment, and monitored the Scales of Truth to protect the dead from the second death in the underworld.

Four Sons of Horus. The four sons of Horus were the protectors of the parts of the body of Osiris, and from this, became the protectors of the body of the deceased. They were: Imsety, Hapi, Duamutef, and Qebhsenuef. They were protected in turn by the goddesses Isis, Nephthys, Neith, and Selket.

Hathor. A very old goddess of Egypt, worshiped as a cow-deity from earliest times. The name "Hathor" is the Greek corruption of the Egyptian names Het-Hert ("the House Above") or Het-Heru ("the House of Horus"). Both terms refer to her as a sky goddess, and the latter shows her as the consort of Horus. In later times she is often connected with, or even equated with, Isis. She was usually shown with a solar disk flanked by cow horns on her head. At Thebes, she was considered a goddess of the dead, and wore the hieroglyph for "West" (amenta) on her head.

Horus. One of the most important deities of Egypt. As the Child, Horus is the son of Osiris and Isis, who, upon reaching adulthood, avenges his father's death, by defeating and castrating his evil uncle Set. He then became the divine prototype of the Pharaoh.

Isis. Perhaps the most important goddess (or god, for that matter) of all Egyptian mythology, Isis assumed, during the course of Egyptian history, the attributes and functions of virtually every other important goddess in the land.

Her most important functions, however, were those of motherhood, marital devotion, healing the sick, and the working of magical spells and charms. She was believed to be the most powerful magician in the universe, owing to the fact that she had learned the Secret Name of Ra from the god himself.

She was the sister and wife of Osiris, sister of Set, and twin sister of Nephthys. She was the mother of Horus the Child and was the protective goddess of Horus's son Imsety, protector of the liver of the deceased.

Isis was responsible for protecting Horus from Set during his infancy; for helping Osiris to return to life; and for assisting her husband to rule in the land of the Dead.

Osiris. The god of the dead, and the god of the resurrection into eternal life. He was ruler, protector, and judge of the deceased, and his prototype (wherein English we use the euphemism "the deceased" or "the late," Egyptians referred to "the Osiris").

Osiris was the brother of Set, Nephthys, and Isis, who was also his wife. By Isis he fathered Horus, and according to some stories, Nephthys assumed the form of Isis, seduced him thus, and from their union was born Anubis.

Osiris ruled the world of men in the beginning, after Ra had abandoned the world to rule the skies, but he was murdered by his brother Set. Through the magic of Isis, he was made to live again. Being the first person to die, he subsequently became lord of the dead. His death was avenged by his son Horus, who defeated Set and cast him out into the desert to the West of Egypt (the Sahara).

Prayers and spells were addressed to Osiris throughout Egyptian history, in hopes of securing his blessing and entering the afterlife which he ruled; but his popularity steadily increased through the Middle Kingdom. By Dynasty 18 he was probably the most widely worshipped god in Egypt. His popularity endured until the latest phases of Egyptian history. Reliefs still exist of Roman emperors, conquerors of Egypt, dressed in the traditional garb of the Pharaohs, making offerings to him in the temples.

Pharaohs as Deities. From earliest times in Egypt the pharaohs were worshipped as gods: the son of Re, the son of Horus, the son of Amun, etc. depending upon what period of Egyptian history and what part of the country is being considered. The pharaoh was looked upon as being chosen by and favored by the gods, his fathers.

Sobek. The crocodile god. Sobek was worshipped to appease him and his animals. According to some evidence, Sobek was considered a fourfold deity who represented the four elemental gods (Re of fire, Shu of air, Geb of earth, and Osiris of water). In the Book of the Dead, Sobek assists in the birth of Horus. He fetches Isis and Nephthys to protect the deceased. And he aids in the destruction of Set.

So what are we to conclude? Did Joseph Smith make a futile attempt to restore and interpret the Facsimiles as they were originally recorded in the materials he had available to him? Or was Joseph inspired to see beyond the Egyptian catalyst to the age of the great Patriarch Abraham and his moment of triumph over false doctrine and magic in the house of the King of Egypt? It is important to remember that the Egyptians often successfully illustrated a wide variety of themes from the same basic scene by simply adjusting basic props and players. This is precisely what Joseph Smith did, and the overall assessment of his modifications, restorations, and interpretations is witness that he was divinely guided. There is no question that when Joseph restored and revised and "translated" the vignettes and the hypocephalus, his efforts show an advanced knowledge of things Egyptian, especially considering the period of his publications (1842). When he was not interpreting, he frequently made errors. The nature of the results achieved by Joseph justifies the conclusion that he was a prophet of God. The errors he made remind all that he was also a man. Let no one suppose that we are suggesting that God promotes error or spreads misconceptions. He does not. He works with men as they are and where they are (Moroni 8:16-17; Moroni 9:31).

Joseph Smith was not inspired to translate and restore the "Breathing Permit of Osiris Hor" with its vignettes, but he was inspired to restore an ancient and authentic record of Abraham and to modify, remodel, and reinterpret the original vignettes to complement the inspired text.