The report of Ibn Abd Alkohm, as to what was to be found in each of these three pyramids, or rather of what, according to him, was put into them originally by King Saurid, runs as follows: 'In the Western pyramid, thirty treasuries filled with store of riches and utensils, and with signatures made of precious stones, and with instruments of iron and vessels of earth, and with arms which rust not, and with glass which might be bended and yet not broken, and with strange spells, and with several kinds of alakakirs (magical precious stones) single and double, and with deadly poisons, and with other things besides. He made also in the East' (the Great Pyramid) '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. He put also into the coloured pyramid the commentaries of the priests in chests of black marble, and with every priest a book, in which the wonders of his profession and of his actions and of his nature were written, and what was done in his time, and what is and what shall be from the beginning of time to the end of it.' The rest of this worthy's report relates to certain treasurers placed within these three pyramids to guard their contents, and (like all or most of what I have already quoted) was a work of imagination. Ibn Abd Alkohm, in fact, was a romancist of the first water.
Perhaps the strongest argument against the theory that the pyramids were intended as strongholds for the concealment of treasure, resides in the fact that, search being made, no treasure has been discovered. When the workmen employed by Caliph Al Mamoun, after encountering manifold difficulties, at length broke their way into the great ascending passage leading to the so-called King's Chamber, they found 'a right noble apartment, thirty-four feet long, seventeen broad, and nineteen high, of polished red granite throughout, walls, floor, and ceiling, in blocks squared and true, and put together with such exquisite skill that the joints are barely discernible to the closest inspection. But where is the treasure—the silver and the gold, the jewels, medicines, and arms?—These fanatics look wildly around them, but can see nothing, not a single dirhem anywhere. They trim their torches, and carry them again and again to every part of that red-walled, flinty hall, but without any better success. Nought but pure polished red granite, in mighty slabs, looks upon them from every side. The room is clean, garnished too, as it were, and, according to the ideas of its founders, complete and perfectly ready for its visitors so long expected, so long delayed. But the gross minds who occupy it now, find it all barren, and declare that there is nothing whatever for them in the whole extent of the apartment from one end to another; nothing except an empty stone chest without a lid.'
It is, however, to be noted that we have no means of learning what had happened between the time when the pyramid was built and when Caliph Al Mamoun's workmen broke their way into the King's Chamber. The place may, after all, have contained treasures of some kind; nor, indeed, is it incompatible with other theories of the pyramid to suppose that it was used as a safe receptacle for treasures. It is certain, however, that this cannot have been the special purpose for which the pyramids were designed. We should find in such a purpose no explanation whatever of any of the most stringent difficulties encountered in dealing with other theories. There could be no reason why strangers from the East should be at special pains to instruct an Egyptian monarch how to hide and guard his treasures. Nor, if the Great Pyramid had been intended to receive the treasures of Cheops, would Chephren have built another for his own treasures, which must have included those gathered by Cheops. But, apart from this, how inconceivably vast must a treasure-hoard be supposed to be, the safe guarding of which would have repaid the enormous cost of the great Pyramid in labour and material! And then, why should a mere treasure-house have the characteristics of an astronomical observatory? Manifestly, if the pyramids were used at all to receive treasures, it can only have been as an entirely subordinate though perhaps convenient means of utilising these gigantic structures.
Having thus gone through all the suggested purposes of the pyramids save two or three which clearly do not possess any claim to serious consideration, and having found none which appear to give any sufficient account of the history and principal features of these buildings, we must either abandon the inquiry or seek for some explanation quite different from any yet suggested. Let us consider what are the principal points of which the true theory of the pyramids should give an account.
In the first place, the history of the pyramids shows that the erection of the first great pyramid was in all probability either suggested to Cheops by wise men who visited Egypt from the East, or else some important information conveyed to him by such visitors caused him to conceive the idea of building the pyramid. In either case we may suppose, as the history indeed suggests, that these learned men, whoever they may have been, remained in Egypt to superintend the erection of the structure. It may be that the architectural work was not under their supervision; in fact, it seems altogether unlikely that shepherd-rulers would have much to teach the Egyptians in the matter of architecture. But the astronomical peculiarities which form so significant a feature of the Great Pyramid were probably provided for entirely under the instructions of the shepherd chiefs who had exerted so strange an influence upon the mind of King Cheops.
Next, it seems clear that self-interest must have been the predominant reason in the mind of the Egyptian king for undertaking this stupendous work. It is true that his change of religion implies that some higher cause influenced him. But a ruler who could inflict such grievous burdens on his people in carrying out his purpose that for ages afterwards his name was held in utter detestation, cannot have been solely or even chiefly influenced by religious motives. It affords an ample explanation of the behaviour of Cheops, in closing the temples and forsaking the religion of his country, to suppose that the advantages which he hoped to secure by building the pyramid depended in some way on his adopting this course. The visitors from the East may have refused to give their assistance on any other terms, or may have assured him that the expected benefit could not be obtained if the pyramid were erected by idolaters. It is certain, in any case, that they were opposed to idolatry; and we have thus some means of inferring who they were and whence they came. We know that one particular branch of one particular race in the East was characterised by a most marked hatred of idolatry in all its forms. Terah and his family, or, probably, a sect or division of the Chaldæan people, went forth from Ur of the Chaldees, to go into the land of Canaan—and the reason why they went forth we learn from a book of considerable historical interest (the book of Judith) to have been because 'they would not worship the gods of their fathers who were in the land of the Chaldæans.' The Bible record shows that members of this branch of the Chaldæan people visited Egypt from time to time. They were shepherds, too, which accords well with the account of Herodotus above quoted. We can well understand that persons of this family would have resisted all endeavours to secure their acquiescence in any scheme associated with idolatrous rites. Neither promises nor threats would have had much influence on them. It was a distinguished member of the family, the patriarch Abraham, who said: 'I have lift up mine hand unto the Lord, the most high God, the possessor of heaven and earth, that I will not take from a thread even to a shoe-latchet, and that I will not take anything