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Georg Ebers
This eBook from the Gutenberg Project consists of approximately 58 pages of information about Uarda .

“But neither from the laity do I withhold it,” cried Pentaur, “only to those who are incapable of understanding the whole, do I show the different parts.  Am I a liar if I do not say, ‘I speak,’ but ’my mouth speaks,’ if I affirm, ‘Your eye sees,’ when it is you yourself who are the seer.  When the light of the only One manifests itself, then I fervently render thanks to him in hymns, and the most luminous of his forms I name Ra.  When I look upon yonder green fields, I call upon the faithful to give thanks to Rennut, that is, that active manifestation of the One, through which the corn attains to its ripe maturity.  Am I filled with wonder at the bounteous gifts with which that divine stream whose origin is hidden, blesses our land, then I adore the One as the God Hapi, the secret one.  Whether we view the sun, the harvest, or the Nile, whether we contemplate with admiration the unity and harmony of the visible or invisible world, still it is always with the Only, the All-embracing One we have to do, to whom we also ourselves belong as those of his manifestations in which lie places his self-consciousness.  The imagination of the multitude is limited . . . . .”

“And so we lions,

["The priests,” says Clement of Alexandria, “allow none to be participators in their mysteries, except kings or such amongst themselves as are distinguished for virtue or wisdom.”  The same thing is shown by the monuments in many places]

give them the morsel that we can devour at one gulp, finely chopped up, and diluted with broth as if for the weak stomach of a sick man.”

“Not so; we only feel it our duty to temper and sweeten the sharp potion, which for men even is almost too strong, before we offer it to the children, the babes in spirit.  The sages of old veiled indeed the highest truths in allegorical forms, in symbols, and finally in a beautiful and richly-colored mythos, but they brought them near to the multitude shrouded it is true but still discernible.”

“Discernible?” said the physician, “discernible?  Why then the veil?”

“And do you imagine that the multitude could look the naked truth in the face,

[In Sais the statue of Athene (Neith) has the following, inscription:  “I am the All, the Past, the Present, and the Future, my veil has no mortal yet lifted.”  Plutarch, Isis and Osiris 9, a similar quotation by Proclus, in Plato’s Timaeus.]

and not despair?”

“Can I, can any one who looks straight forward, and strives to see the truth and nothing but the truth?” cried the physician.  “We both of us know that things only are, to us, such as they picture themselves in the prepared mirror of our souls.  I see grey, grey, and white, white, and have accustomed myself in my yearning after knowledge, not to attribute the smallest part to my own idiosyncrasy, if such indeed there be existing in my empty breast.  You look straight onwards as I do, but in you each idea is transfigured, for in your soul invisible shaping powers are at work, which set the crooked straight, clothe the commonplace with charm, the repulsive with beauty.  You are a poet, an artist; I only seek for truth.”

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