{ } = word or expression can't be understood
{word} = hard to understand, might be this

[Opening remarks missing]

For the last 40 years, I have watched this very clearly, the destruction of your political and religious discipline of living by the arts. The museum today, and the {aesthete}, and the department of the fine arts, and department of music play a very strange part in our society, gentlemen. They are the substitutes for religion. And the movie therefore, is a very typical movie, gentlemen. At the end, you may remember that this gentlemen even went so far to say that the only thing that remained from Egypt was its beauty. That's of course utter nonsense. And I want to show you that -- why it is nonsense to believe in and why it is very dangerous for you. No businessman, and no farmer, and no teacher can live by beauty. Beauty is -- the Muses, gentlemen, are companions of life. Goethe, as you know, was the greatest artist of the last 150 years. And this man Goethe wrote for his son, who went to pieces and perished, and died at the age of 35 in Rome, visiting the Muses there -- he wrote in -- in his diary, in his -- in his album of poetry, you know. How do you call it? This book where you collect autographs, and -- and advices, huh? What is the word for it?

(Autograph record.)

Wie?

(Autograph album.)

Yes. It's the album. Well, Goe- -- his father, the father Goethe, the poet, wrote into the -- his son's album something I would like to translate for you and if you would put first away your pipe, I would be very grateful.

"Young man, note in due time, that the Muse knows hows to accompany, but does not know how to guide, or to lead." The Muses are the companions of man on his journey through life, gentlemen, but they are never his leaders, or his guides. And this is the terror today that this has been lost, this very simple truth. The -- the Muses and the arts, gentlemen, and the sciences are useful companions of the stern directions of state and Church. And you live in a fool's paradise, because you try to live by arts and the sciences. You really think if you buy a record disc of good music and you go to the sports, and go to the games, that then you know what life is. But that's just the umbrella, or the shade -- or that's the production into your pleasure life, into your conscious life, of real life. The arts and the sciences are nothing without the background of a fire department, of a police force, of a jet plane, and of some Marines, even if they die in the

swamps. Without an army, gentlemen, and without a Church, all these artists -- where are they? Nowhere. That's the premise of your existence, the discipline of life.

And the -- therefore I resent this movie, gentlemen, because what we have received from Egypt is the stern discipline of settlement. It is the notion that -- of the division of labor. In any tribe, the wor- -- every warrior is the whole tribe. That's why he carries his tattoo on his -- his tattoo on his body. The body of Egypt, gentlemen, is the country, and everybody participates in a common work. As you know, Communism is based on the discovery of the secret of the division of labor. And liberalism denies that there is a secret. And the whole social question of today, in GM or General Electric, or in the government, or in Russia comes from the problem: what is the division of labor? What is it that makes one man into a worker and the other man into Mr. Wilson, defense secretary? Why is not a worker secretary of defense? Why can no Jew be elected president of the United States? Why? That's the division of labor. That's a very serious business. It's never discussed in this country, and every problem is hipped on this. You try to make teachers into students. We shall behave as though we were your age. We shall play football with you if we could. And if we can't, we are fired because we are too old, because you have no understanding of the division of labor. The same is true in the churches I've been, this Congregationalism, or -- or Nazarenes, or the -- or the Jehovah's Witness -- they all abolish the division of labor. Everybody knows everything, therefore nobody knows nothing -- knows anything.

That's the average affection of your life, gentlemen. And now you come into these factories today after you leave college and you find the most extreme division of labor, all of a sudden. All specialists, all people serving up. They won't even accept you into -- in any of these factories without have -- training you once more two years in their special spirit, as they call it, in their special way. Don't they? You know how they are. They buy you now -- buy your soul because you have to be molded into somebody who goes with Alcoa -- Aloca -- Alcoa or what is the name of -- of aluminum? And one becomes aluminum and the other becomes Coca-Cola.

That's division of labor, gentlemen. The Egyptians have invented the division of labor. The division of labor, gentlemen, divides -- first of all -- priests and laity. That's the first division of labor. Clergy and laymen. And in Egypt, therefore, pharaoh is a priest, because he knows what is true in Heaven. Laymen in Egypt are the people who know what's true on earth. You remember these beautiful pictures of the goose, and the duck, and the animals in the movie. You remember? They are I think the most beautiful of antiquity. You see there a carefree atmosphere. Since people know the secret of the skies, since there are priests, the

laity is carefree. The beauty of Egypt compared to the dark march of the tribes here in the fresco of Orozco, marching forward into the future with no eyes open, just not seeing anywhere in the fog. And you see in Egypt absolute clarity, enlightenment, lucidity. Everything is illuminated by gaiety. We know -- everything on earth, because we have found the secrets on Heaven.

Gentlemen, without priesthood, there is no innocence for the children. It is very easy to become as gay as the children if there are parents. And priests are the parents which allow the Egyptian people, even at their old age, as fellahin, as tillers of the soil, to be like children. Now you all try to be that way, gentlemen, and you don't know that you need priests, because you have them. Only you have false priests. You have predicters. You have Gallup polls. You have psychologists. And you have newspaper reporters. They are the American priesthood. And you have medicine -- doctors, of course, of medicine. And then you have the greatest American god, the dentist, to whom everybody sacrifices his first and second denture, set of teeth. The sooner the better. Because the -- really the dentist would only be satisfied if we all would -- run around with this -- with this third offspring of dentures, I mean, of his own making.

I'm not joking, gentlemen. The division of labor is the great lack in your instruction. You have never heard of this as a serious problem, because you believe that there have to be no priests. You see, when Luther came and said, "Everybody a priest," he thought that everybody should be a priest. But you have perverted this dogma in this country and you say, "Everybody a layman. Nobody a priest." The same is true about "Every man a king." Gentlemen, I'm all for "Every man a king," but you have made out of it this adage no kings, which is the opposite. So you are all just -- billions. You are no kings. But you should be royalty. "Everybody a king" is the opposite from what you try to be: everybody lowbrow.

So you have caricatured every good heritage of Europe at this moment in your education and in your instruction, gentlemen. And the Egyptians can shoot you back into the -- into the verification of this great problem of the universal priesthood of all the believers. We are all experts of Heaven, this adage said. Antiquity said, "Let us at least have some experts of Heaven." They discovered Heaven. Isn't that quite something? You have lost Heaven and earth today, because you are all semi-skilled or unskilled labor. That's what a college student today is. You have neither learned a trade, nor know you anything of the secrets of Heaven. You are strangers on Heaven and on earth. And you -- the only thing you can do is drive a car into the ditch. What can you? What have you learned when you leave this college? Not one language, even. As I've told you -- often enough. When I asked you to read a French book, you laugh at -- me and say, "Why?" Well, would you kindly tell me what you have done the first 20 years of your life

with your language requirement? Don't you never -- don't you never wish to spit into your own face for this waste of 20 years of your life? It's contemptible. The golden {youth} of this country is the most stupid and the most useless part of the nation. Any other man is better. He does something serious. You don't do anything serious. You don't intend to do anything serious. You only want to get a salary, have one of these {veteran} houses or whatever it is, on a loan of 90 percent, and settle there and have six children and three wives.

Gentlemen, you have lost the privileges of Heaven and of earth, because you have despised the division of labor. The division of labor is tragic, because it takes man out of the center of his humanity. Man is -- becomes eccentric to the whole man. The first division of labor, gentlemen, is priest and layman. The second division is warrior and peasant. That is, here Heaven and earth, and the second is war and peace. The third division of labor -- it may not { } so, is rich and poor. That's already inside peace, the capitalist and the worker. So we get estates. We get orders. We get classes. Oh, wait a minute -- where did I -- ja. Well, that's just illuminating this. We get classes. And when we go on like this, gentlemen, we get in -- in India, as you know, we get castes. The last outcome of a division of labor is the frozen-out caste, where you are thrown into a position by birth. Just very much as in this country the Negroes who are -- form a caste in this country, because in -- any number of professions are still held -- off from them. Don't be betrayed, gentlemen. You say, "Caste is for India." We have castes in this country. The president can only -- has to belong to the Anglo-Saxon race in this country. You can't have a candidate otherwise. Think of Al Smith. Hopeless.

So don't think that you are free of all these divisions of labor. Gentlemen, the division of labor exists. You can mitigate it by knowing it, and you can study how the division of labor can be overcome again. But first we need it to fulfill our tasks. The larger the country, the wider the distinctions, the more you have to divide the labor. And the more you divide the labor, you more ask for a man's background before you entrust him with a certain office, with a certain position.

Now we have private property, as you know. And that makes for classes. So our division of labor is based on property rights. We have rich and poor. If you have a fortune, you are in a different position, because you can run your own business. And if you have no money, you have to be a wage-earner. This today is the division. Two hundred years ago, it was socie- -- social rank. Perhaps I should put here the word "rank" instead of "estate." In Dartmouth College, in the first {several} years, the list of students was -- and in Harvard the same, and in Princeton -- was strictly kept according, not by the alphabet, gentlemen, but according to the rank of the father of the student. If you were the son of the lieutenant governor of New Hampshire, you had a different rank in the {ABC}

of the college directory, as if the -- your father was a janitor. Did you know this, that all 18th century through in this country -- all the lists of people were never fabricated by the alphabet, but they were always listed by the division of labor, according to the division of labor? All the Harvard students, gentlemen, were marked out according to the rank of their father in society.

By blush- -- by today brushing this aside, by saying it doesn't exist, gentlemen, we don't get rid of the division of labor. We have to take it seriously, and we have to ask -- and that's what I'm offering you today in this lecture on Egypt -- for its origin, because it's inescapable. It is nothing we can -- we can -- as Christianity overcomes the world, gentlemen, but not -- doesn't abolish the world, in the same sense, gentlemen, you can overcome the division of labor, but you cannot abolish it. And Americans in the last century have tried to ignore it. And I think we are in for great trouble, gentlemen. In the -- into -- you look into the factory towns today where the vice-president and the junior executive is only allowed to marry certain people already. And where he is promoted according to his behavior of his family; and where the junior president can have a -- a Buick, but not a Cadillac, because that's reserved to the vice-president, you see how quick in this country we are leading now into an -- into a caste system. And it is of course done more -- all the more readily, as nobody is aware that there is any danger of this.

This country is hipped on democracy, but gentlemen, it is not hipped on economic democracy. And the problem of equality is always the problem of your function in society, and not -- at all a problem of political rights, because it's the function that decides in the long run. If you give me a hundred thousand Negro princes in this country and hundred thousand negroes with $2 billion -- million bank accounts, the whole question of the Negroes is solved. It's a social question. It has nothing to do with race.

Because in our country, the form of the -- the problem of the division of labor exists in the form of property. In other countries, it -- it did exist. What you call feudal, gentlemen, what you so despise, and in what you fall -- what you all fall is the feudal division in peace and war. We have a president of the United States because he won the war as a military general. And we had General Grant and General Washington. That's feudal, because it means war takes precedent -- the rank in war takes precedent over the rank in peace. So don't say so many things against feudalism, gentlemen. You are in the depths of it. That's why you want to re-elect Mr. Eisenhower. That's feudalism. Feudalism is the simple expli- -- explicit statement that the order at war is important, and that we have to pay attention to it in peacetimes. Isn't that {reasonable}? It can't be helped. It's a very -- every reason to expect that it was necessary in wartime and to -- not to forget it. And that's why you have Eisenhower as president, gentlemen. I have no

objection to that. It is a reminder for these easy-go-lucking football teams, that after all, the United States were not saved by the Dodgers, and by the Giants, and by the -- by the Yanks at all. That they are superfluous. But that's -- where business is serious is where the division of labor between those is -- who are dodging the draft and those who don't dodge the draft. The last 10 years in Dartmouth -- half of the students were only occupied with dodging the draft. And the others had to pull the chestnuts out of the fire. That's your division of labor.

So feudal division of labor is -- is even older and more primary than the division of labor between rich and poor. Can you see this? Rich and poor only applies to -- feudal division of rank in war and peace applies to the full situation of a human society. Now, but a full society, gentlemen, in -- doesn't know when to make peace and for which issues goes to war if it has not some relation to the direction of life. And that it can only be set by our faith, and by our priests, and by our laity. The relation in Egypt to Heaven is the one that makes it possible to govern as we have it here, the whole country in common work over thousands of miles.

The division of labor in Egypt therefore makes it necessary that some voice can speak into these thousands of people with a living authority as of today's work. "Division of labor," "division of function" means that at any one moment, everybody is told what his role in society is, something we all are yearning for. You are also yearning very {often} if you only know what -- what is the use you should put -- put your energies to.

Now gentlemen, a priest is a man in antiquity who says this. If you go to India, or if you go to any ancient order of society, or go to England, you have a family. One goes into the army, another goes to the Church. The third goes and tills the soil as a gentlemen. You have the three estates of the realm. You have this lord-spiritual, the priest. One of the family may become the Archbishop of Canterbury or Bishop of Chichester. The other man becomes the admiral, or the general. And the third brother, as you know in a good family in England, has an estate. And tries to make the most of it. Perhaps if he's lucky, he discovers some industry, some coal mine on his estate, and so he can go into industry, instead of farming. So that makes no difference. Gentlemen, that's a very good division.

In our country, as you know, we are much more caste-like. If you look around in America, there are military families. There are ministerial families. There are medical families. It's very bad. I think it's very bad indeed, gentlemen, because all this is done in this country just haphazardous. That is, no thought is given to -- by what this means, gentlemen. It's not good that children should become ministers because their parents are ministers. It's very bad. It is not good that

people should go to West Point, because their father went to West Point. Very bad. But we have it. And the country couldn't survive at this moment without the supply. If people wouldn't have these -- some military families, gentlemen, we would be without an army. Isn't that obvious? So we have to have a happy mixture. In some respect, it is a {great,} great fortune of the United States that some families are families of military men. MacArthur is a son of a general, as you know, and that's what gave him the security, the inner certainty that he was a good soldier. MacArthur is unthinkable as the son of a civilian. Everything that fi- -- you find funny about MacArthur comes from this hereditary militarism in his -- in his makeup. That's very important. And face it, gentlemen, and be grateful that there are some Puritanical trends and there are some descendants of Jonathan Edwards, that there are some judicial families in this country, that there are the Tafts and the Roosevelts, after all. We have hereditary government to a large extent.

It's very good this way, because it would be better if you had more of it knowingly, mixingly avoiding the pitfalls of degeneration. It is of course not good if a man is just for this reason in a profession because his father already was in the profession. But you laugh it all off, and although every one of you has some father who has deci- -- decided wishes about your future, you think that this is not a serious problem. It is very serious.

I have all -- I know it from my own family. My father had a private bank, and of course in those last 30 years, as you know, 50 years, 60 years, private banks were all absorbed into these big corporations. But I, being very inexperienced, wanted to inherit my father's business. I had only two -- well, I know I had three inclinations. The ministry, and scholarship, and the bank. But I said, "That's hereditary. That's there. I must -- become the successor to my father, in this bank." He prevented me from doing so. He said, "This has no future. This -- they are all just now incorporated, and assimilated, and -- and therefore, for a single individual, as a free enterprise, it is just a saga." I mean, as you know our corporations today thrive on the fiction of free enterprise and small business. I mean big business has even a small business committee in the Congress to prevent small business to exist.

So I didn't. I -- my father prevented me from inheriting his business, but I was quite willing, gentlemen, to sacrifice my individual inclinations -- and as you may know by now, they are quite strong -- towards teaching, and scholarship, and research. And I think I have to -- he was right, because -- but only for the reason that in his business there probably was no future.

The present needs of work set the standards of the division of labor. That's the very opposite from the tribal order in which ancestry prevails. The -- the fighting

warrior of the tribe, gentlemen, is determined to become a good warrior of the tribe in a new place, in a new climate, in a new continent. If you think of all the American Indians who moved across the Bering Strait, the call from the -- the only educational or inspirational call came from the ancestors who said, "Be ready to be as good a warrior of the tribe as we are." The cry in Egypt comes down from cli- -- from the climate of this stretch of land forever. And therefore you may understand that the division of labor is anti-ancestral. It has to be today, not yesterday, the work. And the Egyptians have created the eternal presence, the eternal presence. The great notion of the -- of the Egyptian thinking is the cycle. Life moves in tremendous cycles, and man is now here, and the dead cannot rule the living. I told you that in Egypt, the quick speak to the dead. We have seen in this movie Horus, the emperor of Egypt and the priest of Egypt, because he's one in -- he's pope and emperor in one person. A pharaoh, gentlemen, is priest on high and for this reason, emperor down below. And he -- China the same way, or in Mexico. An emperor in -- in these empires, gentlemen, is the priest from on high and therefore entitled to command below. He's the head of all the priests, and therefore, the head of the army and of the workers on earth.

Now let's look into this -- how this was done. The Egyptian pharaoh made his reputation because he could predict every year's weather. And he could predict the flood of the Nile. He had, by obs- -- found, and he -- they perfected it in the first centuries of their reign, that it would pay to set aside people for the observation of the sky. You speak of observation -- observatory, without connection of religion. But in the division of labor, gentlemen, of mankind, the dawn is in the decision to have some people watch the sky, because, gentlemen, that doesn't pay. And as you know in America, it is very difficult to get anything done that doesn't pay. And if you now want to tell people about science, you must show them bombs. Then they think that's science. That's how people still in this country are absolutely childish, because science has, of course, no application, its real science. But you can't believe this. You want to see the usefulness of a thing.

Now the poor pharaoh, gentlemen, had a hard time to sell the truth to his subjects that it would pay centuries later to observe the sky, and to feed these hungry mouths of observing priests, of people who would do nothing but sit on the roof of a building and observe the sky and take turns, like soldiers on watch, from 6 o'clock in the af- -- evening to 6 o'clock in the morning, day after day, for 365 days, that they would do this in every part of the realm, that they would have at least 36 temples alongside the Nile in which these loafers would do exactly the same. In the eyes, of course, of an American businessman, they did exactly nothing. They observed the sky. They were pure scientists. And they are -- look silly, absolutely silly to a man who has to meet a payroll.

Gentlemen, the sky of America is over Europe. The arts, the sciences, the

Church, the Louvre, the Parliament, the pope, everything is situated in Europe. To this day, gentlemen, America is a funny Egypt. The priests are in Europe and the laity is here. And as long as you have this fictitious certainty that one-half of your existence is the one you see, and the other you can forget, because these astu- -- {astir} -- these ridiculous Europeans go on with physics, and history, and poetry, and -- and the arts, and the sciences, and the religion, and the dogma, and so on, and literature, and everything is fine. You have lived under the British navy for the last 150 years, but you have also lived under the priesthood of Europe. Because priests are not people who wear, gentlemen, priestly costumes. The Irish priest in his country is not a priest in the highest sense, because he's not responsible for the development of theology. He's just responsible for the more material parts of the divine service. They are not -- even the Church in this country is absolutely dependent spiritually on Europe.

The division of labor for an American is therefore hard to understand if you do not radically see that the priesthood of all your institutions is in Europe. And the laity is here. And that's your whole low-brow idealism, that you say everybody in America can afford to be low-brow, because the high brows -- the high Brahmins are in Europe and in Boston. Boston was the only place where Brahminism is admitted. Now why do you call them Brahmins? You see, there is a caste system. That's the division of labor. Brahmins exist in India where you have the priest-caste, and the warrior-caste, and the farmers' caste, and the non- -- untouchables underneath.

So come to your senses, gentlemen. It is probably true that America now has to get priests, instead of having intellectuals and Greenwich Village. You have abused this word "intellect" so totally that you do not know that the intellect isn't -- is ven- -- is venal and despicable, if it is intellect, if it isn't in the ser- - put in the service of hope, faith, and charity as a priesthood. You are all sick with your wrong idea about the intellect. You say, "I become a writer." What right do you have to become a writer? Are you a writer of the secrets of the sky? Are you a priest? Even the scribe in the Old Testa- -- New Testament, as you know, has an honor. He promulgates the god -- law of -- law of God. But what is it to be to be a writer? If I hear this, I am always deeply shocked. Nobody has the right to say that he can become a writer. There's no content in this, gentlemen. That's a pure mechanism. There's no influx from Heaven down to earth. There's no revelation. There's no secret that you alone know and have to tell the others. No service involved. But there's money involved, I know. And fame. And women. And cocktails. It's all the -- perversion, gentlemen. You all go to Hell, all these writing classes, and creative style classes, and -- and -- it's terrible. The most corrupt country in the world in which people declare they can become the form, the empty shell of something, without any faith in what it shall contribute to the life of the human race. No direction in it. No Heaven.

That's why I feel, gentlemen, our colleges are under severe judgment. There is no part of the human society on the whole earth that is so ridiculous as our liberal arts college at this moment. It has no direction. It has no sacred values. It is -- has nothing to do with priesthood. It doesn't administer a sacrament, it is just a luxury. And it's -- luxuries, gentlemen, are like fleas. They are to be eliminated. Sniffed at. Nothing can stand in reality, gentlemen, that isn't necessary. And God reveals himself only in the things necessary. Not in the things nice, or the things you like. God is not interested in what you like at all. No woman tries to ge- -- have children under the pains that He has bestowed on the childbirth. But don't you think it is wiser for a woman to accept the pains of childbirth than to say that it is silly that she only wants to have pleasure, and therefore no children? The discipline of Egypt, gentlemen, is that man has to meet his master from Heaven by toiling in the way that is necessary for the result. So obvious, and so very simple.

Now this -- we have in order to explain you the cycle of Egypt, through which the whole history of Egypt went, I may just as well give you the four foremost phases of the Egyptian cycle in religion. The first is -- I call Horus. That is the unity of Heaven and earth. And it determines the first 400 centuries of Egyptian history -- from 2778, by and large, to 2400. That's arbitrary, of course. The second phase is the phase of Ra, the sun. And most people in the -- in the movie, for example, these people do not understand this. They have only this. The third phase is the sphere of Osiris. And the fourth phase is the one of Apis. This deals with the unity of Heaven and earth. This deals with the domination of the sun on earth. This deals with the dead. And this deals with the pre-Egyptian order of the tribes. Apis is the Apis bull. You may have heard of the bull of Apis. PreEgyptian tribes -- tribal.

May I remind you, gentlemen, that it took the Jews 4- -- 500 years before they were allowed to build a temple. The Temple of Solomon, as you know. At first, they had to be very strict. It took the Egyp- -- the Christians 400 years before they were allowed to come -- above ground and to reconcile their traditions with the emperor worship, and to be good citizens of the Roman Empire. It took the Egyptians therefore a very long time before they could mix their peace with the previous system of tribalism. History does not walk in the way you think -- evolutionary. That's one of the superstitions of America, gentlemen. You look at Russia. It was more radical Communism in 1930 than it is today. You can already see that at this moment, Mr. Khrushchev tries to build in pre-Communistic institutions into Communism. He must. He can afford it now. But you are -- were a more radical Communist in France, in Italy, in Russia 10 years ago. You are less radical now. That's what's happening under your -- noses. There's a reconciliation. There's an adjustment. The older, pre-capital- -- Communistic orders no longer are declared to be absolutely bad. There's something they want to save

now. That is, gentlemen, you first direct the next house of mankind, and then you bring the old furniture, a little -- a little changed, into the new house, too. This is -- escapes your notion, gentlemen, because you are brought up in this dead -- historical vision of a straight line of evolution. Life doesn't go that way. Life goes in jumps. And Egypt is a jump into something utterly new: a new dimension, the division of labor.

Gentlemen, man who settles can divide his labor. Man who migrates can -- must integrate -- stay integrated. he cannot divide his labor. You cannot have specialists when the whole tribe has to be kept on the move. Can you see this? A mobilized army must have everybody able to -- to be mobile. Even the paymaster. It's always the curse of any army to have paymasters, because they are so -- such civilians. They try even to keep accounts. Any soldier despises accounts. I mean, he stroy -- he destroys, he loots, he marches, why accounts, you see? So to a -- that a paymaster is in uniform is always been a sore spot in my own experience. I had to have in my own mess-hall this damn civilian. He should have been in civilian clothes, because he was -- just wasn't to be made into a soldier by any stretch of the imagination. And what they called soldiers on this campus, you know, with these -- with these -- behind the front services, it {rings} very funny, I mean. They may be managers of cafeterias, but they certainly are not soldiers. But in everything in this country, we are -- you are so good-natured, you try to -- to treat a general like a waiter. And -- and a staff officer like an accountant. But {it's bad} business for war, gentlemen.

Really, I'm very serious about this, gentlemen. In an army, even the paymaster has at occasion be able to fight. He must have a pistol, in order to draw it. Or there is no army. There is no tribe. There is no order. There is no -- no military spirit. And the civilians and the movie stars and so on -- they are the greatest danger to any army, gentlemen. Nothing is so disruptive of army discipline than any influx of civilians to the front. It shouldn't be. Especially not -- I mean, the terrible story of the Second World War, where -- where reporters demanded to be allowed to take pictures in the front trenches, when people were shot dead. Scandalous! You really have the feeling that the whole war is only fought for television. You will lose the next war with this curiosity-seeking, and this -- this kind of money-making propositions out of war, even. You can be sure of that.

This country had -- would not have been able to stay -- stand the Blitz in London. The English have saved America. Not the Americans the English. It's one of the fictions in this country -- who did what. Who won the war, gentlemen? The British won the war, because they filled the improbable gap when there was absolutely no American willing to fight. And they had to bleed white in order to get you -- get you gently aroused, because in this democracy, it's a rule of the game that everything is done only for the election. So first in 1940,

pres- -- the president of the United States had to be re-elected, then you could think a little bit about foreign policy. We are doing the same at this moment: the United States hiding behind the -- behind United Nations for their greatest political decision of this year, saying that they would do everything legal, what -- what Russia and Poland would decide in the United Nations. Don't you think that -- no, I won't say what it is. It certainly has nothing to do with government, and it certainly has nothing to do with courage.

Horus, gentlemen, is the unifier of Heaven and earth in the first 400 centuries, and the unifier of day and night. He goes from the South to the North, and where -- on July 19th, he embarks: the falcon of Egypt. That is, a mortal man to whom the insight into the secret of Egypt, this melting of the snow in the midst of summer and this flood has given the superiority complex over all the other inhabitants of this valley, he knows that man against all appearances can survive in this valley, in this narrow desert -- stretch between the two deserts. And he proves it by embarking on the royal barque. And on the royal barque there is carved the tremendous Horus, a tremendous falcon. "Horus" means the falcon. And why is it the falcon, gentlemen? Here, down on the water is the bird, and the bird is flying -- as in the sky, so now down on the water. It's a very beautiful simile. The Horus of Egypt, the pharaoh, that's his re- -- own title, gentlemen, is the falcon from Heaven who flies down on the water across the land, who brings Heaven to earth. And he does it by what we -- I told you before, the King's progress, the royal progress of Egypt.

Now gentlemen, therefore you see that in this polytheistic system of antiquity, the gods are not accidental. Horus does something that is superhuman. The gods are superhumanities. If you get the gods in Egypt -- Horus is the first god, because he is a superhuman power. If you go into the Bible and you read about the cherubim and the seraphim, what are they? They are combinations of the bull, of the man, of the eagle, of the angel, of the -- of the -- what's the -- ja -- gentlemen, these famous quadrupeds, these famous mixed animals of antiquity, the dragon with the wings, which you find in Sargon -- of Sargon and at Sargon's temple in Susa, and so on in -- in Babylonia and Assyria, all these animals are parts of man's superhuman powers. And therefore, the desire of Egypt is always to make the king representative of the heavenly powers in the -- first in the form of the falcon. Other nations have made it into an eagle. Zeus has an eagle, instead of the falcon of Egypt. And to make him then go deeper into the secrets on earth, by seeing in him the bull. The two great symbols of the Egyptian pharaoh are the bull on earth and the falcon for the dynamics of the process. The bull, so to speak, the static part, for the fields that he can plow, and for the stability of the same identity of the land -- and the falcon for the movement, for the conquest, for the binding together of the two halves of Egypt. The great ceremony of Horus is, gentlemen, that in the center of the country, where the two -- upper

and lower Egypt meet -- that he binds the two countries together. There was in the movie a slight touch where they showed the -- the two -- {giants} tying together the papyrus and the reed -- and the lotus. I don't know if you have seen this -- the symbol there for a moment.

Egypt meets at the -- at a -- at a place, gentlemen, whose symbol is a man tying together and winding together the -- the throats, the necks of two giraffes, and forcing them to look at each other, when they otherwise would look into the opposite direction. The impression the Egyptians had, that the -- every land looked at itself, so to speak, and was unity itself. Now you look at the Egyptian Delta -- the Egyptian Delta doesn't look up the -- the narrow, upper part of the river. Just as little as Louisiana -- you would look up by nature, you see, to the sources of the Mississippi River. It wouldn't. Only if you would come down the river would you have the feeling, you see, that Louisiana is waiting for you, and New Orleans. But the people in New Orleans don't give a damn what happens at the sources of the Mississippi.

And in the same sense, gentlemen, the Egyptians had this great symbol that Horus had to -- to twist the necks of two inimical parts of the globe and make them face each other. The great idea of Egyp- -- of the Egyptian conversion, or the Egyptian change of life -- transformation of life is: make the parts of the world look upon each other. This ceremony is called the union of the lands. And this union of the lands is the first vital expression of this new discovery, gentlemen, of settlement. You wouldn't believe it. You think you have a square, you have a -- arith- -- mathemetic geometry, and you just say, "This is Egypt. This is America."

Gentlemen, the problem for a marching tribe is to say, "What I have roamed through yesterday, and what I have been roaming through today, and what I shall be roaming through tomorrow I shall consider," you see, "a lasting unity. I must make these parts which lie then statically there, you see, into the unity with -- where the parts face each other." Where they -- are on speaking terms with each other, you can say, gentlemen, that the problem of a country, the problem of a division of labor is that the parts shall constantly confront each other, shall be on speaking terms with each other. In the tribes, it's very simple, everybody says the same thing. Everybody does the same thing. And -- and -- and if there is no warpath, the little families go hunting and fishing and the children play around and every father is a god. In a division of labor, where you have temples, and where you have distances, what is necessary is a constant reminder into every classroom that here we are representative of history, or of students, or of the academic way of life, or of the liberal arts college. You all know this, gentlemen. It's not so easy to perform in the beginning. It has to be shot into every -- into every district, into every county of Egypt this feeling that they are particip-

ants. And the fiction was, or the process was inaugurated by this symbol of the two great animals, looking at each other by the intervention of the pharaoh. And you find innumerable other symbols keep binding together this branch of upper Egypt and lower Egypt. And so the unity of the two lands you find on every Egyptian monument, in various forms. Sometimes animals, sometimes plants, sometimes human beings. And every pharaoh, gentlemen, therefore when he was worshiped as the unifier of Heaven and earth, was worshiped as the pharaoh of upper Egypt and the pharaoh of lower Egypt.

I brought you here a picture -- I think I brought it with me. Did I put it here? Here. That's a very typical picture -- perhaps you {send} it around. Here is pharaoh sitting in two shrines. The same king worshiped, you see, in duplication. Can you see it up here? Twice exactly the same {manner}. Perhaps you get it around.

Now gentlemen, this -- this shows you how the human mind really works. It's of general interest to you that we really know of each other only in reciprocity. You know, because you have a friend who calls you his friend. And you know yourself because your mother calls you her son. So you know that you are her son and she is your mother. Reciprocal is the real life of reflection. Most of you are sick, because you think that you can think by yourself. Nobody can do this. We all think in -- in dialogue, in -- dialectically. We think only because somebody else has a wrong idea of us, we have a wrong idea of him. Together this we call the truth.

Man comes to life, to consciousness only in reciprocity. And if pharaoh was going to bring Heaven to earth, he had to be duplicated. He had to be -- have his double. Now gentlemen, there has been much talk -- and you may have heard of it -- of the double, of Egypt, the Ka -- K-a, spelled K-a. In the books -- our books it's usually called the double, or the double in French. And it's one of the greatest phenomenon of the human -- the history of the human spirit. And I'm going to tell you about this duplication of the pharaoh's soul, and pharaoh's existence after the break.

[tape interruption]

... stated in your books on Egypt, in the popular books on Egypt, it is just as with early Christianity. Our sources of the Horus period are much more meager than the sources of the later-day saints, for the simple reason that Horus -- the period of Horus -- leadership, where Horus was exclusively the -- the key word for the Egyptian discipline, that this all had to be discovered. The priest -- the -- the Horus period begins with the setting-aside of the first priesthood. And the whole period of Horus ends with the discovery of the Great Year. That took

centuries before the people made this stupendous discovery that in 1460 years, the sky would be in the same place at New Year's Days, if you figured the year at 365 days. As you know, 365 and-a-quarter day and a few minutes, is the length of a solar year. After this, the sun returns to the same place in the sky. The Egyptians knew only that it was enough, roughly speaking, to speak of 365. I have tried to show you this in my paper, 360 and 5. Who has been good enough to read that? Well, some have. And I wished the others would, too. It's a good paper. And it brings you up short against the beginnings of human thinking.

And the beginning of human thinking was not, as you think, as -- in terms of creating a science of astronomy. All our modern books are tainted by this ridiculous arrogance of the modern scientist demanding from the Egyptians or the Greeks that they should be early scientists. They had to rule a world of their own. That's a quite a different purpose. Why should the Chinese or Egyptians be in- -- interested in this, what they call today modern science, which is of no use anyway? But it was very useful to know how to plow, and when to -- when to -- when to -- when to harvest, gentlemen. This I think is much more important than to know these hybrid things, which you call "pure science" today.

So I -- I -- I mean, there are certain gentlemen in this country who I have very many grudges against, because whenever they write a line on the Egyptians, they deplore the superstitions of the Egyptians, and that there is so little pure science in their studies. Now I have the greatest respect for these Egyptians who set aside for the first time in human history useless people to observe the sky. And too they have created the first leisure class. They have created the first scientific approach. And of course, they have created it under the circumstances of a very difficult life, and not of a very difficult examination in astronomy. And they didn't care for doctor's degrees, gentlemen, and there were no Nobel prizes. But they did care for the eternal presence of the truth. And the present of the Egyptian cycle of 1460 years, is the first truth of Egypt. And the oldest hieroglyph of which we have a tradition is the strange hieroglyph which lies -- which runs "Millions of years." The great joy of Egypt, its glory, is: man had conquered the heavens and the secret of the times. The eternal return, the eternal recurrence of the same constellations in the sky showed that man could sing, the choir -- the songs of the choirs in Heaven. That the chants of the angels, and the archangels, and the principalities, and the dominions -- that is all -- are astronomical expressions in our New Testament, gentlemen -- that all these great influences of the ninth sky, the third sky, the seventh sky, that they had been influential. Influ- -- what does it mean? Flow in -- that they had been flowing into the heads and the eyes of men, and that the rays of these stars had left traces in the understanding of the human brain. And if you know 1460 years, and you compare it to the shoddy 150 years of a tribal memory, and a tribal chronicle, and a tribal myth, and a tribal -- the songs of antiquity in a tribe, you can imagine that the Egyp-

tians went to the opposite pole and said, "We know all times; we know millions of years."

And in this I think they are superior to any later livings, that they -- tasted to the full the good life of eternity, of forever. The word that the Egyptians loved more than anything else is "ever," "forever," "eternity." And as I said, the hieroglyph, "millions of years," it's a man with a feather dancing on his head, and another un- -- throwing up his arms in jubilation. And so very, very wonderful expression of his great joy.

And "eternity" is an expression, gentlemen, which you should use today with great caution. It doesn't ring a bell when the priest in the church speaks of eternity. Nobody believes in eternity today, because they all -- all believe in elections and in prosperity, and that's very short-lived. You don't believe in an afterlife, you can't possibly, and you don't believe in anything except the moment. So when I hear today the ministers speak of eternity, it always has a false ring. Before you can speak of eternity again, first learn to believe in 70 years, learn to believe in 100 years, learn to believe in 150 years, gentlemen. Before, I won't speak to you. If I find an American boy interested in the year 2050, I'll say that he has religion. If the same man speaks of eternity, I shall laugh. It's just funny. But the conditions that we can speak of eternity, gentlemen, are some smaller eons and epochs, and nothing just eternal.

And that's lost. You live for the second, gentlemen -- from the second -- splitsecond there leads no way to eternity. Absolutely not. You can't jump from this moment to eternity. And therefore, all funerals today {around} sound so hollow, and all history books, because you have no relation to the -- middle times, you have no middle ground. But the Egyptians jump from tribal existence, from ancestor-worship, from 150 or 300 years, as I've tried to tell you -- and now you see how important it is -- to this one great discovery of the cycle in the firmament. Gentlemen, what is the cycle in the firmament? The cycle in the firmament is indifferent to human life and death. The greatness of the Egyptian story is that by worshiping the order in the sky, these people were suddenly lifted above the great problem that they themselves were sick and frail and would have to die. And the upshoot is, gentlemen, that the Egyptians founded a government and a state that lasted from at least 3000 B.C. to 400 A.D. The Temple of Apis was closed in 395 of our era, and before, it went strong. Now are you ready to found anything for 3,200 years? Obviously not. Obviously you are quite unable to found anything that is able to last more than three years.

And therefore Egypt is a very enticing story, because here people knowingly, deliberately, from the very beginning said we would live in times of 1460 years' length. I tried to show you in my Time-Bettering Days, as well as in 360 Plus 5

that they meant business, that they treated the Great Year of 1460 years, mark you, as though it was only four years of 365 days. A month of 30 days, and a period in the government of the king of 30 years to them was the same. It was one month in the Great Year of the king's reign. It's hard for you to understand this, that one day could represent a year, and one year could also be called one day. The Bible still has this truth, you see, that before God a thousand years are like one day. Gentlemen, that's true. And it was true for the Egyptian pharaoh. To him, literally 1460 years were like one day.

I'm therefore always overcome with great admiration and great amazement, that for -- these so-called primitive men had a much wider horizon than you have. They really lived within 1460 years, gentlemen. The Great Year of Egypt was deliberately celebrated in 1321 to 1317 B.C. in the days of Horemhab, of whom you heard in the movie. The great restorer of the religion of Egypt, after the venture of Ekhnaton.

And here we come now to the significance of Ekhnaton. Ekhnaton broke out -- out of the Great Year when it seemed to draw to a close, and he tried to find a way of getting rid of this inhuman animal apparition as Horus, as falcon carrying the sun through Egypt. In 1358, he was king, that is, 30 years before the end of the first cycle of Egypt. And of course, people were restive. That was just one month before the Great Year ended. Thirty years is one month, in the eyes of the Egyptians, you see. And therefore, you cannot wonder that people began -- or 40 years, it is -- began to -- to do something about it. I mean, was -- would the cycle of Egypt end? Would this be the end of the world, of their world? And they feared it. And they dreaded it. And so this king Ekhnaton did nothing of the kind, what these aesthetes try to tell you ...

[tape interruption]

... here he was, and of course, the enemies finally found out about his oath of allegiance to this place, and so he could only send -- other people to fight the -- the invaders, you see. He had look- -- look- -- locked himself up. The great gain for this man Ekhnaton seemed to be that he got rid of the name of Horus. Ekhnaton is the only king of Egypt who tried not to pretend that he was the falcon, the divine falcon. You understand? He had -- he had won his battle without the flight. He had stabilized what had been a dynamic movement through the whole country. And this is, after all, quite an exciting attempt. It failed, because as I -- you can imagine, the -- the enemies from South and North and East invaded the country, and said, "Well, it's wonderful. The {gentleman} cannot move. He has, so to speak, cut his own legs and -- and arms." And so the whole system broke down.

I can't go quite into this. But you can understand why his god {Aton}, the sun -- the shining sun was to replace the original problem, one man being in Heaven and on earth, that's Horus; Ekhnaton very modestly saying, "I am on earth what the sun is in Heaven. The sun is always at the top, so to speak, shining. I'm down on Heaven -- on earth, {that is}." Now the answer to Ekhnaton is, gentlemen, that this -- he was not right. The sun is only visible half of the time. This had great consequences, gentlemen. From the Egyptians, and Ekhnaton to the Greeks there came the idea that the sun disappeared underneath, and that it was really there, although you didn't see it. So already the Egyptians had very vague ideas that the sun really was only shut off by the big mountains in the north of the world, the Alps, the high {Barbarian} mountains from being visible to us. If you want to get rid of dynamics between Heaven and earth, and in the difference between Heaven and -- and night and day, you have to have -- get to the point where you say the sun is there 24 hours, because otherwise you have no rule -- no ruler in time. The old Horus religion, how- ...

[End of tape]