If the work had been intended only to afford the means of predicting the king's future, the labour would have been regarded by the monarch as well bestowed. But astrology involved much more than the mere prediction of future events. Astrologers claimed the power of ruling the planets—that is, of course, not of ruling the motions of those bodies, but of providing against evil influences or strengthening good influences which they supposed the celestial orbs to exert in particular aspects. Thus we can understand that while the mere basement layers of the pyramid would have served for the process of casting the royal nativity, with due mystic observances, the further progress of building the pyramid would supply the necessary means and indications for ruling the planets most potent in their influence upon the royal career.
Remembering the mysterious influence which astrologers ascribed to special numbers, figures, positions, and so forth, the care with which the Great Pyramid was so proportioned as to indicate particular astronomical and mathematical relations is at once explained. The four sides of the square base were carefully placed with reference to the cardinal points, precisely like the four sides of the ordinary square scheme of nativity.[25] The eastern side faced the Ascendant, the southern faced the Mid-heaven, the western faced the Descendant, and the northern faced the Imum Cœli. Again, we can understand that the architects would have made a circuit of the base correspond in length with the number of days in the year—a relation which, according to Prof. P. Smyth, is fulfilled in this manner, that the four sides contain one hundred times as many pyramid inches as there are days in the year. The pyramid inch, again, is itself mystically connected with astronomical relations, for its length is equal to the five hundred millionth part of the earth's diameter, to a degree of exactness corresponding well with what we might expect Chaldæan astronomers to attain. Prof. Smyth, indeed, believes that it was exactly equal to that proportion of the earth's polar diameter—a view which would correspond with his theory that the architects of the Great Pyramid were assisted by divine inspiration; but what is certainly known about the sacred cubit, which contained twenty-five of these inches, corresponds better with the diameter which the Chaldæan astronomers, if they worked very carefully, would have deduced from observations made in their own country, on the supposition which they would naturally have made that the earth is a perfect globe, not compressed at the poles. It is not indeed at all certain that the sacred cubit bore any reference to the earth's dimensions; but this seems tolerably well made out—that the sacred cubit was about 25 inches in length, and that the circuit of the pyramid's base contained a hundred inches for every day of the year. Relations such as these are precisely what we might expect to find in buildings having an astrological significance. Similarly, it would correspond well with the mysticism of astrology that the pyramid should be so proportioned as to make the height be the radius of a circle whose circumference would equal the circuit of the pyramid's base. Again, that long slant tunnel, leading downwards from the pyramid's northern face, would at once find a meaning in this astrological theory. The slant tunnel pointed to the pole-star of Cheops' time, when due north below the true pole of the heavens. This circumstance had no observational utility. It could afford no indication of time, because a pole-star moves very slowly, and the pole-star of Cheops' day must have been in view through that tunnel for more than an hour at a time. But, apart from the mystical significance which an astrologer would attribute to such a relation, it may be shown that this slant tunnel is precisely what the astrologer would require in order to get the horoscope correctly.
Another consideration remains to be mentioned which, while strengthening the astrological theory of the pyramids, may bring us even nearer to the true aim of those who planned and built these structures.
It is known also that the Chaldæans from the earliest times pursued the study of alchemy in connection with astrology, not hoping to discover the philosopher's stone by chemical investigations alone, but by carrying out such investigations under special celestial influence. The hope of achieving this discovery, by which he would at once have had the means of acquiring illimitable wealth, would of itself account for the fact that Cheops expended so much labour and material in the erection of the Great Pyramid, seeing that, of necessity, success in the search for the philosopher's stone would be a main feature of his fortunes, and would therefore be astrologically indicated in his nativity-pyramid, or perhaps even be secured by following mystical observances proper for ruling his planets.
The elixir of life may also have been among the objects which the builders of the pyramids hoped to discover.
It may be noticed, as a somewhat significant circumstance, that, in the account given by Ibn Abd Alkohm of the contents of the various pyramids, those assigned to the Great Pyramid relate entirely to astrology and associated mysteries. It is, of course, clear that Abd Alkohm drew largely on his imagination. Yet it seems probable that there was also some basis of tradition for his ideas. And certainly one would suppose that, as he assigned a treasurer to the East pyramid ('a statue of black agate, his eyes open and shining, sitting on a throne with a lance'), he would have credited the building with treasure also, had not some tradition taught otherwise. But he says that King Saurid placed in the East pyramid, not treasures, but 'divers celestial spheres and stars, and what they severally operate in their aspects, and the perfumes which are to be used to them, and the books which treat of these matters.'[26]
But, after all, it must be admitted that the strongest evidence in favour of the astrological (and alchemical) theory of the pyramids is to be found in the circumstance that all other theories seem untenable. The pyramids were undoubtedly erected for some purpose which was regarded by their builders as most important. This purpose certainly related to the personal fortunes of the kingly builders. It was worth an enormous outlay of money, labour, and material. This purpose was such, furthermore, that each king required to have his own pyramid. It was in some way associated with astronomy, for the pyramids are built with most accurate reference to celestial aspects. It also had its mathematical and mystical bearings, seeing that the pyramids exhibit mathematical and symbolical peculiarities not belonging to their essentially structural requirements. And lastly, the erection of the pyramids was in some way connected with the arrival of certain learned persons from Palestine, and presumably of Chaldæan origin. All these circumstances accord well with the theory I have advanced; while only some of them, and these not the most characteristic, accord with any of the other theories. Moreover, no fact known respecting the pyramids or their builders is inconsistent with the astrological (and alchemical) theory. On the whole, then, if it cannot be regarded as demonstrated (in its general bearing, of course, for we cannot expect any theory about the pyramids to be established in minute details), the astrological theory may fairly be described as having a greater degree of probability in its favour than any hitherto advanced.