The Secret Chamber of Osiris: Lost Knowledge of the Sixteen Pyramids Read Online Free PDF

“messages from the gods.” As such dreams (or messages from the gods) given to the king acted in a sense to confer the “power of the gods” on the king himself. For this reason this story of Surid’s dream may have come down to us in this form; the vehicle of relating the story via the “king’s dream” demonstrates the power of the king, that the king himself was a god and possessed the power of the gods, that through his dreams he received their “messages.” In short, through these “dreams” the king possessed the power of the gods. We are reminded here, of course, of the Bible story of Joseph interpreting the pharaoh’s dream, and upon hearing Joseph’s interpretation of his dream, the Pharaoh then ordered the construction of large granaries—all on the basis of a dream, a “message from the gods.”
    In a similar vein, researcher and author Gary Osborn writes:
    The Roman historian Ammianus Marcellinus (born circa 330 AD) speculated that the pyramids were vaults containing ancient wisdom.
    Then there’s the journals of a Moroccan named Ibn Battuta. Between 1325 and 1355 Battuta trekked back-and-forth through the lands of Islam. Apparently he claims to have travelled more than 75,000 miles by foot and on camel. He learned of many things from the wise men and mystics he met while travelling, and wrote everything down in his journal. He especially wrote of a man named Hermes Trismegistus whose wisdom made him equatable with the god Thoth, and whom Battuta learned was also the Hebrew Enoch.
    This man, he writes, who “having ascertained from the appearance of the stars that the deluge would take place, built the pyramids to contain books of science and knowledge, and other matters worth preserving from oblivion and ruin.”
    Then there’s Sir John Mandeville. His book “The Travels” (c. 1366) included descriptions of the pyramids, which the author suggests were the “granaries of Joseph”:
    “And now also I shall speak of another thing that is beyond Babylon, above the flood of the Nile, toward the desert between Africa and Egypt; that is to say, of the garners [granaries] of Joseph, that he let make for to keep the grains for the peril of the dear years. And they be made of stone, full well made of masons’ craft; of which two be marvelously great and high, and the other ne be not so great. And every garner hath a gate for to enter within, a little high from the earth; for the land is wasted and fallen since the garners were made. And within they be all full of serpents. And above the garners without be many scriptures of diverse languages. And some men say, that they be sepulchers of great lords, that were sometime, but that is not true, for all the common rumor and speech is of all the people there, both far and near, that they be the garners of Joseph; and so find they in their scriptures, and in their chronicles. On the other part, if they were sepulchers, they should not be void within, ne they should have no gates for to enter within; for ye may well know, that tombs and sepulchers be not made of such greatness, nor of such highness; wherefore it is not to believe, that they be tombs or sepulchers.”
    George Sandys, (1578–1644) who had entered Oxford in 1589, was the youngest of the seven sons of Edwin Sandys, the former Bishop of London and Archbishop of York. The Sandys lineage has a colorful past—many of them maintaining high-standing positions in both state religion and politics.
    Nothing more is known of George Sandys until 1610, when seeking adventure, he left England on a grand tour of the east, spending a year in Turkey, Palestine and Egypt. Sandys was one of the first educated Europeans to enter the Great Pyramid, remarking that, “contrary to popular opinion, the pyramids are the tombs of kings.”
    It seems that this [issue] was being argued even then and that popular opinion at the time was that the pyramids were NOT tombs. 8
    Of this anticipated deluge, the ancient