MEASUREMENTS CONNECTED WITH THE GRAND GALLERY'S SOUTH STEP. PASSOVER, 1918 THE GREAT COMPANY'S COUNTERFEIT DATE FOR END OF SPIRIT-BEGETTAL. ELIJAH ANOINTING ELISHA. SEVEN THINGS SYMBOLIZED AT THE STEP. SOME GENERAL FACTS SYMBOLIZED IN THE PYRAMID. SOME DETAILED FACTS SYMBOLIZED IN THE PYRAMID. THE BOARD'S COMPROMISING MINUTE. FOUR REASONS FOR ANTITYPICAL ELIJAH'S REAPPEARANCE. ITS EFFECT ON J.F.F.'S FOUR NEW VIEWS. FOUR PROOFS THAT THE REAPPEARANCE HAS SET IN. THE PERTINENT PYRAMID SYMBOLS. MEASURING TWO JOURNEYS OF THE CHURCH. CONCLUDING REMARKS. BEREAN QUESTIONS. 

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THE PYRAMID corroborates 1914 as the end of the reaping and begetting, symbolized at the point G in the diagram below. It was while studying this true date in the symbolism of the Pyramid that we were led by the Lord to see how He indicated by the Pyramid certain false dates, as such, that He foreknew would be presented as alleged true dates by the Great Company. We will first express the principle that the Lord gave us governing the subject: In computing time measurements any deviation in the Grand Gallery from the angles of its true floor lines symbolizes a deviation from the Narrow Way, i.e., the Way of Truth and Righteousness, and hence symbolizes a deviation into the ways of Error and Unrighteousness. There are two true and three false floor lines in the Grand Gallery. The true floor lines are (1) the ascending floor line to the foot of the large step; (2) the horizontal floor line from the top of the large step to the vertical line dropped from the south wall of the Grand Gallery, while a line from the break off just south of the north wall of the Grand Gallery to the foot of the little step is one, and the fronts of the two steps are the other two of these false lines. The fictitious 

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line to the foot of the little step deviates (1) from the angle of the ascending floor line, as well as (2) from that of the horizontal floor line; and therefore by using it and the fronts of both steps we reach a number of false dates that the Great Company has taught as true dates. Sometime we hope to present a number of these. Here we desire to point to a more simple way than these by which the Pyramid shows that 1918 is the Great Company's date for the end of Reaping. 

(2) The measurements that enter into this calculation are given on p. 70 of The Great Pyramid Passages, Vol. II [pp. 63, 64, New Edition]. There the height or front of the large step is given as 36 inches, the top of the step to the south wall is given as 61 inches and the distance from the bottom of the step projected along the line of the angle of the ascending floor line to its point of intersection with the vertical line of the south wall is given as 68 inches. This point of intersection brings us to the date September 16, 1914, which facts and Scriptures prove is the limit, not of the Church's presence on earth, but of the reaping and begetting work. On page 79 [p. 67, New Edition] Brother Edgar shows that the bottom of the step marks about October, 1846. While this date is the date of the beginning of the Image, the point at the foot of the step could not indicate an activity of the Image, whose formation is not a part of the Grand Gallery symbolism, as the latter pertains to the High Calling; for the activity of the Image belongs in the horizontal passage leading to the Pit. What then does it indicate? Before answering the question directly we would remark that it must represent the time of an event involving some who have walked the Narrow Way. Leaving this question unanswered for the present, let us first notice what date we will get, if, slightly deviating from the angle of the ascending floor line, we measure through the step from its foot to the 

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place where the vertical line of the south wall intersects the horizontal floor line leading to the King's Chamber. This line projected through the step is the hypotenuse of a right-angled triangle whose sides are the front of the step, 36 inches, and the top of the step, 61 inches. Consequently the sum of the squares of these two sides equals the square of this hypotenuse. Thus 36 x 36=1,296; and 61 x 61=3,721. Their sum is 5,017, which is the square of the line from the foot of the step to the place where the vertical line of the south wall of the Grand Gallery intersects the horizontal floor line leading to the King's Chamber, while this vertical line, projected through the floor, meets the true projected ascending floor line a few inches directly below the above intersection. If we extract the square root of 5,017 we find it to be 70.83078, which, reduced to Pyramid inches, equals 70.75995, i.e., 70¾ years, which plus the ¾ year, symbolized by the ¾ inch to the projected floor line of the King's Chamber, equals 71½ years. This added to the date, about October, 1846, which is symbolized at the foot of the step, gives us about April, 1918; thus 1,845¾ plus 71½ = 1,917¼, i.e., April, 1918. This is the date that the Society leaders, Brother Olson, etc., have given as the end of the Reaping and Begetting. Its place in the Pyramid being reached by a deviation from the true angle of the ascending floor line, the symbolism of the Pyramid suggests that the date, about April, 1918, marked at that point, is reached by a deviation from the Narrow Way of Truth and Righteousness, and must therefore have been reached over a by-way of Error and Sin. Its being in the direct line of the vertical line from the south wall of the Grand Gallery to the point of intersection with the true ascending floor line, projected through the step, proves in Pyramid symbolism that sinners and errorists from the Narrow Way would claim for it, that it represents what is actually represented directly below

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at the point of intersection with the projected true floor line, i.e., the end of the Reaping and Begetting. Hence the symbolism of the Pyramid proves that about April, 1918, is the Great Company's counterfeit date for the end of the Reaping and Begetting. 

(3) How does the Pyramid prove this counterfeit date to be the one that Great Company members would teach? We answer, in several ways: Its deviation in the Grand Gallery from the true ascending floor line angle proves that it is taught by those who are New Creatures, but who, failing faithfully to sacrifice and sinning against their justification or consecration or both, pursue a compromising course, i.e., the Great Company (Jas. 1:8). Another consideration proves this: As we know, our dear Pastor taught that antitypical Gilgal (2 Kings 2:1) was reached October, 1874. (Z 1916, p. 38, par. 4.) Consequently Elijah must have anointed Elisha (cast his mantle over him) and must have been followed by Elisha before 1874 (1 Kings 19:19-21); and therefore the cave scene and standing before the mount (1 Kings 19:9-18) must have begun before 1874. We understand the cave scene to represent the condition of the brethren incidental to the disappointment in 1844. In deep depression for a while they hid themselves away. They began to come out of that condition before October, 1846; (see Brother Miller's testimony, C 90) and at that date approximately they became a sanctuary set apart, and their first work was to share their power with antitypical Elisha in 1846, whose worldliness typed in the mantle scene (1 Kings 19:20, 21; see Chapter I) was the first step in the wrong direction of this class, and is marked by the beginning of the deviation of the line at the foot of the step, the place symbolizing about October, 1846, leading to the place symbolizing about April, 1918. Hence we conclude that from Scripture, Reason and Facts and from the Pyramid's corroboration of the true date, 1914, and its 

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pointing out the Great Company's fictitious date, 1918, that the date, 1918, is the Great Company's wrong date for the end of the Reaping and Begetting. We herewith present a drawing illustrative of the pertinent Pyramid features: 

(4) AB=front of step. BC=top of step. AC=deviating line. DG=projected vertical line of the Grand Gallery's south wall. AG=the projected floor line. EF=projected floor line of the King's Chamber. HAG=the ascending floor line. In the preceding paragraphs we showed that the foot of the step A, marks, generally speaking, October, 1846; that the top of the step, C, marks, generally speaking, July, 1917; and that the projected floor line of the King's Chamber ¾ inch vertically above marks, generally speaking, April, 1918, which, generally speaking, is the date that Facts and the Pyramid show is the Great Company's date for the end of the Spirit-begetting and reaping. Thus the Pyramid corroborates these facts and the Bible on the subject, and this proves, as will be shown, that the leaders who have taught this date as the end of the Spirit-begetting and reaping were, when they first taught it, members of the Great Company. Among 

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others this would include Brothers Rutherford, Hemery, Van Amburgh, MacMillan, Woodworth, Fisher, Hudgings, Martin, Bohnet, Robison, Sturgeon, Olson, Ofstad, etc. 

(5) The Scriptures frequently use the word day to mean a 40 years' period (Ps. 95:8-10; Matt. 20:1-8, etc.). The fulfilled facts prove that the word today in 2 Kings 2:3 is to be understood to cover a period of 40 years antitypically. We know that Bethel (Z '15, 286, par. 7) types the Passover of 1878; and 40 years onward therefrom would bring us to Passover, 1918, by which date, according to the fulfilled facts of the antitype, the antitypical Elijah and Elisha were already separate and distinct as classes. This Scripturally fixed date before which the antitypical separation was to be completed we find fully corroborated by realized facts and by the symbolism of the Pyramid. The Pyramid corroboration we have already briefly shown in the above-indicated measurement; and we will now proceed to show it in detail. 

(6) But one might ask how does the above measurement prove April, 1918, to be the Great Company's wrong date for the end of reaping and Spirit-begetting? We reply: (1) Since the point of intersection of the top of the step and the vertical line of the south wall of the Pyramid's Grand Gallery is reached by a deviation from the angle of the ascending floor line of the Grand Gallery, the thing and date symbolized are reached by new creatures over a way deviating from the path of Truth and Righteousness, which is symbolized by the floor line just mentioned; hence such new creatures are Great Company members, and are thus symbolized as walking over that by-way of Sin and Error in their double-mindedness. (2) But how are we justified in adding the ¾ inch from the point of intersection to the projected floor line of the King's Chamber to the 70¾ [Corrected: PT '20, p. 104] inches? We answer: This is because of what is implied in the claim that Spirit-begetting ceased April, 1918; for such 

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a claim implies that whoever among new creatures was faithful to that date would inevitably attain the Divine nature, whose plane is symbolized by the floor line of the King's Chamber; even as God by causing Aaron to be robed in Beauty and Glory at the typical consecration and Spirit-begettal thereby typed that those who would be faithful in their consecration were by God and should be by others anticipatorially viewed as clothed in Glory and Beauty at their consecration and Spirit-begettal (T 29, 2; Heb. 3:14). Hence the teaching of the class who began about October, 1846, to deviate from the path of Truth and Righteousness, to the effect that the door was closed April, 1918, and that all within it were safe within the closed door of the High Calling, and thus were sure of the Divine nature, is symbolized by the projected false line and the ¾ inch vertically ascending line reaching the projected floor line of the King's Chamber at the time of the event (the close of the door of entrance to, and of departure from the faithful class) that assured them of the Divine nature! And the fact that this point (reached over a line deviating from that symbolizing the way of Truth and Righteousness) is directly above the place some six inches below, where the time of the real end of the reaping and Spirit-begetting are symbolized, implies that it is the Great Company's counterfeit date for the things that are symbolized, as having happened directly below it September 16, 1914, the point where the true ascending floor line projected through the steps meets the vertical line of the south wall of the Grand Gallery. 

(7) But this is only a general view of the Truth taught in the symbols here. We now proceed to give details that are to the last degree confirmatory of our presentations on Elijah and Elisha. We showed above and in Chapters I and II that it was about October, 1846, that antitypical Elijah began to cast his mantle over, began to share in a degree his office powers with, antitypical Elisha. But one may ask, How do we know 

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this? We reply: About October, 1846, the main representatives of the Church, which has all along consisted of all the firstborns, the Little Flock and Great Company (Heb. 12:23), became in its nucleus, a sanctuary apart, cleansed and separate from Babylon, though all of its members were not so cleansed and separate (C 119, 120). Therefore, at that date antitypical Elijah and Elisha joined hands in a work separate from all denominations and measurably free from their errors. And as no one knew to which class the individuals belonged, all were treated as of the Little Flock, hence at that date antitypical Elijah at the hands of his faithful leaders cast his mantle over antitypical Elisha, i.e., all the brethren shared Elijah's powers; and as in the type Elisha (1 Kings 19:20, 21) showed a disposition not wholly loyal; so the antitypical Elisha showed a double-minded disposition (Jas. 1:8) in wanting to hold on to the world, and yet in being willing soon to follow after antitypical Elijah. His zeal was not whole-hearted. Hence, it was about Oct., 1846, that the two classes began to deviate from one another, symbolized by the first deviation of the two above-mentioned lines at the foot of the step; antitypical Elijah faithfully following the right course, which in 1846 was marked by his anointing antitypical Elisha and reproving his worldly-mindedness; and is marked by antitypical Elisha taking a slightly wrong course, and lacking whole-hearted zeal. It will be remembered that we called attention (Chapter IV) to acts of Bros. MacMillan, Woodworth, Van Amburgh and Hemery during the 1908-1911 sifting, as proving them to have shared in the antitype of Elisha's experiences (2 Kings 2:2-6), and as proving them to be Great Company members. 

(8) Returning to the Pyramid symbolisms in and out of the solid masonry of the step, we submit some remarks: (1) The fact that the two lines diverge symbolizes that they were traveled by two different classes

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of new creatures. (2) The class whose course is symbolized as following the true projected floor-line stands as a class for the Little Flock. (3) The class whose course is symbolized by the deviating line stands as a class for the Great Company. (4) The fact that the two above-mentioned lines are invisible, while within the solid masonry of the step, symbolizes the fact that it would not be manifest to which of the two classes the individuals belonged, as long as their courses were in the years symbolized by the inches within the solid masonry of the step. (5) The fact that the false line emerges from the solid masonry at a point marking about July 1, 1917, symbolizes that about July 1, 1917, the Elisha class would begin to take a course in the open that would manifest them to be of the Elisha class. (6) The fact that the line from that point changes its course and rises directly overhead in the open for ¾ of a Pyramid inch to the projected floor line of the King's Chamber, where the expectations of certain new creatures are by the Pyramid symbolized as being the erroneous expectations of the Great Company, symbolizes the fact that sometime from about July 1, 1917, to about April 1, 1918, it would be manifested as a class, but not in all cases as an individual matter, as to who was the antitypical Elisha. (7) And the fact that the Elisha class as such and that various individuals of antitypical Elisha would be manifested sometime from about July 1, 1917, to about April 1, 1918, without there being yet an infallible way of manifesting the individuals of antitypical Elijah, though the class as such has been manifested, is symbolized by the line picturing Elisha's course emerging from the solid masonry into the open at a point marking about July, 1917, and that over a wrong route as we have seen; on the other hand the line that symbolizes Elijah's course from the very beginning and reaching to the point marking about October 1, 1914, has not emerged [this was first written in 1920] from the solid masonry of the step. Hence

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we do not know of a certainty what individuals under test will demonstrate themselves in the finished picture to be of antitypical Elijah, though the class as a class was manifest at the separation in 1917. All sorts of shakings must take place before all the individuals of Elijah will be clearly manifest. We believe, in harmony with our Pastor's thought (Z '16, 264, par. 1), that this will be known this side of the veil; for the outcome of our shakings will be an individual manifestation of all Elijah's members. But it will be some years before all of the individuals of antitypical Elijah will be manifested! 

(9) We will now refer to some general facts to elucidate some of the above statements; then we will give some minute particulars making our demonstration complete. We have already given in Chapter II many Scriptures and facts that prove that the separation of the Lord's people that began in the summer of 1917 is the antitype of the separation of Elijah and Elisha. In many ways in that chapter we proved that the individuals that heartily did the seven things typed by Elisha's seven acts (2 Kings 2:12-14) are the antitypical Elisha. We also pointed out in that chapter how individual exceptions could be made in the case of not a few. We repeat argument already given as an unanswerable proof that the partisan Society adherents are the Elisha class: As at Elijah's and Elisha's separation the former lost the mantle, and the latter got and retained it in his control; so those who as a class after the separation got and retained the mantle in their control are as a class antitypical Elisha. Individuals who are of antitypical Elisha, by force and craft before this got the Society into their control, symbolized by the horsemen driving the chariot. And the mantle itself came almost completely into the hands of certain individuals, especially one individual, J.F.R., of antitypical Elisha, when between August 6 and 8, 1917, the five Directors decided not to sue "the present management," and in the case of four agreed to

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leave Bethel, three of the four ousted Directors moving from Bethel August 8. Brother Hirsh, still remaining the Tower's Managing Editor, estopped those individuals, especially one as the representative of the Elisha class, from completely possessing the mantle. But only after the separation started was it, beginning with J.F.R.'s deceitful "political campaign" and "wire-pulling," progressing with the "straw vote," and culminating in the election of January 6, 1918, that the partisan Society adherents got and now retain full possession of the antitypical mantle. Therefore they are antitypical Elisha, i.e., that part of the Great Company typed by Elisha. This proof we believe to be unanswerable: The mantle possessors after the separation are antitypical Elisha. There are other parts of the Great Company than that part typed by Elisha. These are typed by other persons, e.g., by the divisions and subdivisions of the Levites. In the Levitical picture the Mahli Merarites correspond to antitypical Elisha. This last point refutes the Society adherents' argument that they must be the Little Flock; because they are one company, while the other Truth people are divided into many factions. It is true that they are one company; but that one company consists of antitypical Mahli Merarites; and the other factions mainly correspond to other subdivisions of the Levites, and ultimately, apart from the Priests, will correspond exactly to them. All the Priests will, before leaving the world as a class, be individually manifested as such, separate and distinct from the Levites. 

(10) The facts that we gave in Chapter II prove that about July 1, 1917, the Society leaders took a course full of unrighteousness and untruthfulness, and that, in the open, symbolized by the emergence of the deviating line from the solid masonry of the step. This course they continued unabated until about April 1, 1918, i.e., for nine months, and were thereby manifested to be such as had openly left the path of Truth and Righteousness. This as taking place during nine 

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months is symbolized by the false line changing its direction and coming into the open for ¾ of a Pyramid inch. That they would make the false claim that about April 1, 1918, the door to the begettal would be forever closed, giving it [as the Great Company's] date for the end of the reaping and Spirit-begetting, i.e., teaching that all within the closed door would remain there, and thus inevitably gain the Divine nature, is symbolized by the ¾ inch straight upward and open course of the line coming to an end at the projected floor line of the King's Chamber directly above the place in the solid masonry of the step that symbolizes about October 1, 1914, when the real reaping and begetting ceased. "Into the open" individual after individual of the Great Company since about July 1, 1917, has come, and shortly afterward has been manifested as such. We as a mouthpiece of the Lord have made announcement of the manifestation of individual Great Company members, when it became necessary to do so to safeguard the flock; because the Lord manifested them to us by their revolutionism (Ps. 107:11). We have not sentenced them. We have simply announced the Lord's clearly revealed sentence! Thus He, not we, did and does the judging. We only announce His judgment, when necessary for the good of the flock. It will be noted that not a few who in the separation of antitypical Elijah and Elisha opposed antitypical Elisha, have nevertheless, by their revolutionism against the interpretations, arrangements, charter and will that the Lord gave through "that Servant," been manifested to be Great Company members, antitypical Levites of various subdivisions; but not necessarily of antitypical Elisha, who corresponds in the finished picture only to those Great Company members and Youthful Worthies who are the antitypical Mahli Merarites (Num. 3:17-20). From this discussion we note that in the unfinished picture from the time of Elijah's and Elisha's being beyond Jordan, the former does not throughout have 

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as his antitype all and only eventual Little Flock members, and the latter does not have as his antitype only and all eventual Great Company members. Rather both of them while walking and talking together beyond Jordan, generally speaking, type the two general groups of Society adherents as Little Flock, and as Great Company members and Youthful Worthies. Only in the finished picture as we find it in the elaboration of the Elijah type in John's imprisonment and beheading experience may we conclude that the antitypical Elijah and the Little Flock then in the flesh will be absolutely synonymous terms. So, too, antitypical Elisha in the unfinished picture is not absolutely synonymous with the Great Company. Rather, apart from the Youthful Worthies, implied in the expression "two classes" (2 Kings 2:9), after his separation from Elijah, he represents those Great Company members who adhere to the Society. The antitypes of 2 Kings 2:12—9:21, which have set in already, prove this latter proposition. The picture of the Priests and Levites as a finished picture will fix, we believe, the individuals as final Little Flock and Great Company members. 

(11) September 6, 1917, according to our data, the thought first struck our mind that the division among the Society friends was the antitype of Elijah's and Elisha's separation (though as early as during February 4-18, 1917, we recognized in the British sifting the separation of the Little Flock and Great Company as beginning). Gradually we could see, as pictured forth in the story, its general fulfillment in the separation of the Truth people into the two classes, as well as in the antitypical fiery chariot, horses and horsemen dividing the Lord's people. But we could not commit ourself to these thoughts, because we could not harmonize them with a future first smiting of Jordan, until early in December, 1917, when we saw clearly that the first smiting of Jordan was from the fall of 1914 until that of 1916. While before seeing the first real smiting of Jordan we had from September 6 onward 

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told a number of brethren that we would not be surprised, if the current separation should prove to be that of antitypical Elijah and Elisha, yet we told them we could not harmonize the thought with our expectation of a future first smiting of Jordan. Some of them will doubtless remember this. For several months, i.e., from September 6 the subject was indistinct before our mind until early in December it became clear. With full assurance, the evening of December 17, 1917, we first gave public utterance to our understanding of the subject in a discourse to about 50 brethren at Philadelphia. It was our belief on this subject that prompted us to refuse to vote in the election of the Society's officers January 6, 1918, as well as our determination to refuse in any way to lend sanction to the thought that there were vacancies on the Board, and hence refused the nomination for directorship. The two latter thoughts we expressed in the shareholders' meeting; the former one to leading brethren of the "opposition" before the election. 

(12) But one might say to us: "Since you speak of yourself, as though you are among those typed by Elijah, and claim that Elijah is symbolized as yet hidden in the solid masonry of the step, how could you have seen already in 1917 antitypical Elisha as separate from antitypical Elijah?" This is a reasonable question, and we answer it as follows: Not in the Elijah picture, which represents the Church as yet hidden in the solid masonry of the step, is this shown, nor were we acting antitypically as a representative of the Elijah class, when we saw antitypical Elisha emerge from the symbolic step. Rather, symbolized as a student in the Pyramid's Ante-Chamber, as a pupil in the School of Christ learning and practicing the Truth, were we in the symbolic Ante-Chamber symbolically standing on the stone ¼ inch higher than the rest of the floor of the Ante-Chamber and of the passage leading to it, when we saw the antitypical Elisha arise. Thus we, a new creature, were standing (the granite 

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stone, ¼ inch higher than the rest of the floor, implied that the one standing on it is a new creature, one begotten of the Spirit), and amid our sufferings were bowing down to the Lord's will (symbolized by the granite leaf below which one must stoop to see from the Ante-Chamber into the Grand Gallery); and looking back toward the antitypical Grand Gallery, the spirit-begotten condition of the Church, enfolded in darkness, with the symbolic passage toward it dimly lighted by the torch of Truth that our dear Pastor gave us on the separation of Elijah and Elisha, we were able first faintly to discern the shadowy outlines of antitypical Elisha as such, September 6, after he had arisen nearly ¼ of a symbolic inch, i.e., from about July 1 to September 6. But there was a flicker about our figurative torch (the first smiting of Jordan preceding the separation, and that smiting sometimes set forth by our Pastor as taking place the last two years of his life, and that smiting sometimes set forth as future, dimmed the subject as by a figurative flicker) that prevented our being sure of the exact character of the slowly rising figure, until it had arisen nearly a symbolic ½ inch, half year, from the figurative floor line; when trimming our torch, so that the flicker ceased early in December, 1917, we became assured of the fact that it was antitypical Elisha that we saw rising in the delusion of his surrounding darkness to a point ½ of a symbolic inch above our standing place as a new creature. Thus we believe the symbols of the Pyramid picture forth how and when the first pupil in the School of Christ, the antitypical Ante-Chamber, gradually came clearly to discern antitypical Elisha as such. Is it any wonder that as quickly as possible, we called to fellow pupils amid their sufferings, bowed down to the Lord's will like ourself, to come where we were standing and stooping to look in the light of the torch that we were holding toward the antitypical Grand Gallery, and see with us what we saw? And is it any wonder that God selected the 

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most courageous of the Philadelphia Ecclesia, which in its majority above all other large ecclesias stood for Truth and Righteousness against antitypical Elisha's usurpations, to be the first brethren to be offered a glimpse of the scene that now is so clear? About Thanksgiving a Brother and Sister of this church meeting us on a street in Brooklyn invited us to visit them at their home, and to see those at Philadelphia who sympathized with our viewpoint of the trouble. It was at their home, where we since taught many a Berean Class, that fellow pupils in the Ante-Chamber first looked toward antitypical Elisha in the light of the torch that we were by Grace Divine privileged to hold up for them. 

(13) We now proceed to some details that bring out the Elisha antitype even to the exactness of a day in its relations to a certain member of the Elijah class, as a representative merely of the whole class, at its separation from the Elisha class. Our Father in His condescending love was graciously pleased to use us as the particular member of the Elijah class who should at the beginning of the separation stand in the separation as a representative of all of the class, even as He was pleased in certain respects, mainly, but not exclusively, to use at the separation one individual, J.F.R., as the representative of the Elisha class. Thus equally with ourself, though differently, we accord him the privilege of being used individually, as the representative of a class, in the separation chronologically symbolized as such in the Pyramid. 

(14) The following statement of facts in which we figured we give not in the spirit of boastfulness, but in the interests of the Truth: Early in May, 1917, we thought our health, which had been broken through our strenuous work in Britain, sufficiently restored to permit of our working a half a day, six days a week at the Tabernacle. Additionally we did pilgrim work Sundays from May 20 to June 24, 1917, and led various Berean Classes from about May 10 until June 24, 1917. 

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At the Tabernacle we were set to work under the direction of the younger Brother Woodley in the basement, dusting the boxes containing motto cards, changing and sorting them, moving books from bin to bin, keeping certain sorted quantities of B.S.M.'s at places where they could be conveniently gotten, etc. We, like some other colaborers there, had to wear overalls while so engaged. Most cheerfully did we avail ourself of this work, lowly as it would seem in human eyes, because we delighted to lay down our life for the Lord, the Truth and the Brethren. In view of preceding and subsequent events we have since wondered whether "The Present Management" gave us that lowly work under the impression that we (who apart from our Pastor had for years done as responsible work as any other person in the Truth) would consider it beneath our "dignity," and would resent it, and thus would furnish them with a pretext for sending us away. Leaving their motives on this point for the Lord to manifest, we remark that such motives would be in harmony with their manifested characters; and not a few Bethelites, whom we consider nobler characters than "The Present Management," feared that such was the reason for our being given work so out of keeping with what our position in the Church might naturally lead others to expect us to have received. But the spirit of humility in, and appreciation of the least opportunity of service made us rejoice and praise God for the privileges of even that lowly service. 

(15) Brothers Ritchie, Wright, Hoskins and Hirsh, having, June 14, been appointed as a Committee of the Board to examine into our British activity (despite our petition that the entire Board hear the case), we stopped, June 14, working at the Tabernacle; because we needed the time to prepare for the consideration of the Committee the main data of our British work. Only on June 19 during two of its sessions did we appear before this Committee and during five hours

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laid before the Committee the main facts of the British case. June 20, at a Board meeting, this Committee made on our British work a favorable report, which we believe should have been made more favorable, and which was not so made, because the four thought it would meet approval, if made as it was. "Politics!" But J.F.R.'s strenuous and ill-tempered opposition weakened Brother Wright, and also Brother Ritchie, who wrote out the report, with the result that it was set aside, and instead a statement of J.F.R., casting a cloud over our letter of appointment, our credentials, and our British work, was accepted. On the Board's minutes it is recorded that this statement was accepted unanimously; but Brother Hirsh immediately after the meeting assured us that he did not vote for or against it. By the acceptance of that statement a work that consisted of co-operating with our Lord in leading two sections of Azazel's Goat from the door of the Tabernacle to the gate of the court was disparaged. We are sure that the Lord approved of it, His robe covering our unwilling weaknesses. We herewith publish the Committee's report on our British work: 

(16) "To the Board of Directors of the Watch Tower Bible and Tract Society, 

"Dear Brethren:—At the request of several members of the Board of Directors, the President appointed a Committee to hear Brother Johnson report his visit to Foreign Branches of the Society, and especially with reference to the British Branch, the Committee now wishes to report as follows: 

"We held several meetings, going over such evidence as the President furnished us, including the report of the Commission appointed by the President to investigate conditions at the British Branch of the Society, having the minutes of the Board of Directors, which we examined, yesterday having heard Brother Johnson at length, we now summarize as follows: 

"When on November 2 Brother Johnson's visit was authorized by the Board of Directors, a special Committee 

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was appointed to complete the arrangements therewith. This Committee gave him Credentials [letter of appointment; the credentials were not dictated until November 10, 1916, and were ordered dictated by the Executive Committee which succeeded to the other committee's duties and powers in re the trip. Both papers offered the same powers] which amongst other things empowered him 'to carefully examine the books and other private papers of the Association kept and maintained in the countries herein above named; to investigate the financial condition of the work and affairs of the Society in said countries, and, generally, to do whatsoever is necessary, or may become immediately necessary to protect our interests and the work in said countries; full power and authority being hereby given and granted unto him to do and perform the same. In connection with your duties above outlined you will be expected at such time or times as may be convenient to preach the Gospel,' etc. While at first there appears to have been some thought that his powers would have to be sweeping in order to gain entrance to some of the countries at war, and that there would be little or no occasion to exercise to the full the powers, nevertheless, it appears that Brother Johnson believed his Credentials, and his letter of introduction to the brethren in charge of the various foreign branches to be bona fide; and that they required him to carry out such work as seemed to him necessary for the good of the Lord's cause, and for the best interests of the Society's work in general. We find that he was confirmed in this thought by the sending to him by the Executive Committee of the Board and later by the new President copies of business letters to the British Branch Managers [and letters suggesting how he might handle some matters pertaining to the Bethel and Tabernacle situation]. We are convinced that Brother Johnson acted in all good faith, and that his labors in general have resulted in good to the cause, which we are

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pleased to acknowledge, though, like all of us, he doubtless made mistakes. The sudden cancellation of Brother Johnson's Credentials casts a reflection upon him; and we feel that some way can be found to relieve the deadlock which exists between him and our dear President, resulting in good, not only to them, but to the Lord's work in general. The minutes of the Board meeting for March 29, are not in harmony with the Secretary's 'statement' sent to Great Britain—an unfortunate discrepancy. In view of the present strained condition, involving discredit upon Brother Johnson's good name and his usefulness in the Lord's work, because of his dismissal and recall by the President, and that without authority from the Board or without their knowledge or consent, therefore, be it Resolved, That Brother Pierson and Brother Johnson be appointed to make the best possible settlement of the costs of suit instituted by Brother Johnson while in pursuit of his duties as the Representative of the Society. 

"[Signed] A.I. Ritchie Isaac F. Hoskins 

J.D. Wright R.H. Hirsh." 

(17) As we pointed out in Chapter II, the separation of antitypical Elijah and Elisha had its first faint foregleams June 21, 1917, when J.F.R. (1) had us dismissed from service at the Tabernacle; and the same morning persuaded us, who felt in health unequal to the task, to give our reluctant consent to undertake a pilgrim trip of several weeks. The route sheet for the trip was given us that afternoon. That night our sleep was wretched; accordingly the next morning shortly after breakfast, June 22, we respectfully (2) declined to undertake the trip, assuring him that it would throw us back in health, where we were four months before. (3) He then angrily ordered us to leave Bethel; but we thwarted his purpose by appealing from his decision to the Board, as the final authority in the Society. (4) Immediately before

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dinner, June 22, we affectionately suggested that an effort at a reconciliation be made; and (5) 3 P. M. that day was the time, and his office was the place agreed upon to make the effort. About 3 P. M. he sent his secretary to us with the message that he could not see us at that time. Later he told us that he used the time to discuss some repairs on Bethel with a contractor. He neglected an opportunity of consultation over the repair of the real house of God (Bethel, house of God) for one over a building made by hands. (6) About 8.35 A. M., June 23 (Saturday after breakfast and after he had given the usual instructions to the department heads, etc.), we approached him to find out when we could have our peace conference. He replied that it could not be, until he returned from a trip of four days. In view of the delay of our conference we then, June 23, briefly told him what in our judgment in his conduct had displeased the Lord: (a) his making and executing a plan for his getting exclusive executive and managerial authority in the Society, and (b) his using his position as such to usurp authority over the Board, the controlling body in the Society. (7) These remarks, quietly and lovingly made, greatly angered him, and he charged us with being in a conspiracy against the Society (himself!). He then sought to make capital of the situation, which we prevented. This scene, finished between 8:45 A. M., and 8:50, June 23, according to our watch, brought him into an irreconcilable position toward us, and marks the climax of the series of acts that constituted the first scene in the drama of antitypical Elijah's and Elisha's separation in its two representatives. Brother Martin sat near by, seeking to eavesdrop on our conversation. We desire to emphasize the time of this event, June 23, from about 8:35 to about 8:50 A. M. On approaching and leaving him we noted the time. In our present light we believe this was providential. That day according to God's reckoning was the first 

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full day of summer (Whitaker's Almanac, 1917, p. 19). The sun passed the equator at 12:15 noon, June 22, 1917, at 180 degrees East Longitude, where the whole world begins the day at midnight. Hence the first full day of that summer began at the midnight which introduced June 23. Let us again emphasize the time between 8:35 and nearly 8:50 A. M., June 23, 1917, the first full day of summer, when J.F.R. took toward us a fixed irreconcilable attitude, an attitude, which, as above described, gradually grew into fixity from June 21 to June 23. 

(18) From page 16 of Harvest Siftings Reviewed, our answer to J.F.R.'s Harvest Siftings, which was written in the summer of 1917, and of which we still have a few copies for free distribution, we quote to prove that we set forth these facts in print over 2½ years before we ever thought that these events and this date were symbolized in the Pyramid: "Shortly [the next day] after the above-mentioned Board meeting I was told, June 22 [June 21; June 22 is a printer's error, as the Board meeting occurred June 20, and the next day the sequel occurred. In P '18, 7, col. 2, par. 4 and P '19, 88, col. 2, par. 4 we corrected this printer's error and gave June 21 as the proper date, and that nearly 16 months before we learned of the Pyramid's testimony on the matter], there was no more work for me at the Tabernacle. … Instead I was told that J.F.R. wanted to see me. He proposed a Pilgrim trip … I hesitatingly assented. The next night my sleep was very poor. I concluded that a week or two in the Pilgrim work would put me back where I was four months before. … I respectfully told him this the next morning. [June 22] … Remembering our old friendship … I sought … peace with him. This prompted me …, June 22 [just before dinner], to put my arms around him and say, 'We have been such good friends, surely we can … adjust our difficulties. When shall we make the effort?' He agreed to 3 o'clock that 

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afternoon, but at that time sent his secretary to me saying that he would have to see me at another time. The next morning [Saturday], June 23, … I asked when it might be; but I received reply that it could not be before a trip that he had in view. We then had a short conversation [about 10 minutes] in which I briefly mentioned the following things that in my opinion in his conduct were displeasing to the Lord. [Here follow in two paragraphs the two things, above summarized and omitted here for lack of space, that in his conduct we thought displeased the Lord]. … I pleaded with him in God's name almost with tears in my eyes to desist from his course, as it was self-exaltation, like Lucifer's, and was causing the trouble that was now common property in Bethel. Had he heeded this plea the present world-wide trouble in the Church would not have occurred. It was on this occasion that I stated that we had opposite legal opinion and that he cried out, 'you are in a conspiracy.' Referring to this same conversation, on page 15 we said the following: "I replied we also had legal opinion, and it said the opposite … He became angry, crying out loud enough to be heard at least 50 feet away: 'You are in a conspiracy.' Then he shouted out to Brother Eschelman who was about 20 feet away, to come, and to me to repeat my statement in the presence of a witness. Seeing that he was intent on proving me guilty of what I was innocent, I declined to repeat my remark." Seeing that he was irreconcilable we immediately left him. Permit us again to repeat the thought: this irreconcilable attitude was fixed between 8:45 A. M. and 8:50 A. M., June 23; and was described by us in August, 1917, in the above quotation, over 2½ years before we ever thought of connecting that conversation with the Pyramid's symbols. Let us note what the Pyramid in its symbols teaches thereon. 

(19) Above we pointed out that the deflected line from the foot to the top of the step at the point of 

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intersection of the vertical line of the south wall of the Grand Gallery was 70.75995 Pyramid inches and showed that this measurement in a general way marked about July 1, 1917. We will now proceed to prove that, since the Pyramid records solar years whose days God counts as beginning at 6 P. M., the point of intersection points to the solar day that began 6 P. M., June 26, 1917. The first full day of the autumn of 1846 began 6 P. M., September 23. (See British Almanac for 1846.) This is the exact date at the foot of the step. 70.75 Pyramid inches represent 70¾ years and .00995 of a pyramid inch represents 3 days, 15 hours, 13 minutes and 10 seconds; for .00995 divided into an exact solar year, 365.242 days, yields that result. The first full day of the summer of 1917 began with that evening with which June 23 was introduced, beginning the summer with the first full day after the sun passed the equator at 180 degrees East Longitude. (Whitaker's Almanac for 1917, p. 19); for so the world counts the first full day of summer. This date according to precise solar (not calendar) years was exactly 70¾ years from September 24, 1846. Let us assume that the event whereby antitypical Elisha in his first member began to deviate from antitypical Elijah (1 Kings 19:20) occurred between 8:35 and 8:50 A. M., September 24, the first full autumnal day of 1846. 70¾ exact solar years would bring us to the first full summer day between 8.35 and 8.50 A. M., which was June 23, 1917; and 3 days, 15 hours, 13 minutes and 10 seconds would bring us to that midnight 6 hours before which, as God views the matter, the solar day June 27, 1917, began. Adding 9 months, symbolized by the ¾ Pyramid inch from the point of intersection to the projected floor line of the King's Chamber directly above, and we reach that midnight 6 hours before which God's day, March 27, 1918, began. What was that day? It was Nisan 14, which as God's day began at 6 P. M., 

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March 26, 1918. That day is the day that the Society leaders for nearly 9 months taught would be the day, when the door of entrance into the Harvest gathering and the begetting would close. And Brother MacMillan in his discourse the afternoon of March 26, 1918, at the Brooklyn Convention (Z '18, 111, col., 2, par. 5) gave what he thought was Scriptural evidence that during Nisan 14, 1918, the door would close! Hence the Pyramid, God's "Bible in Stone," symbolized the very day in which according to the Great Company the door to Spirit-begetting would close! 

(20) What follows from this? Especially two things: (1) That Nisan 14, 1918, is the counterfeit date of Great Company members for the close of the door to the Harvest and spirit-begetting and (2) that The Present Truth and Herald of Christ's Epiphany has rightly interpreted the Divine mind on Elijah and Elisha (P '18, 1-17; P '19, 82-100; 171-177; 210, 211, etc.), Calls, Siftings and Slaughter Weapons (P '19, 137-147), The Church Completely Organized, The Society as Channel (P '19, 151-161), The Time of Reaping (P '19, 185-194), The Epiphany (P '19, 203-207), Confessing the Sins over Azazel's Goat (P '20, 6-10), etc. Who could reasonably ask the Pyramid for a stronger confirmation than the above? "This is the Lord's doing; and it is marvelous in our eyes!"—Ps. 118:23. 

(21) Our last service under the auspices of the Society was connected with a pilgrim appointment at Passaic, New Jersey, June 24, afternoon and evening. In the afternoon we gave a lecture to a public audience on "The Overthrow of Satan's Empire," the main lecture that from the fall of 1914 to that of 1916 we used in our work connected with the first smiting of Jordan. In the evening we preached to the brethren on "The Glorification of the Church," a discourse that we first delivered the evening of June 18, 1916, at 

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the New York Temple, as the third lecturer in a series of four lectures. Two weeks before Brother Russell opened the series with a lecture on Justification; one week before Brother Rockwell followed our Pastor with the second lecture in the series, on Consecration, while a week afterward we were followed by Brother MacMillan with the closing lecture of the series, on Restitution. Brother Sturgeon immediately followed up the lectures with a series of illustrated chart talks to round out the series. Please mark the date of the Passaic appointment, June 24, afternoon and evening, which with the report thereon that we made out, and handed in to the Pilgrim Department June 26, P. M., was our last official work under the Society's auspices. As we were on June 23 irreconcilably repulsed by J.F.R., so the Pilgrim Department was ordered to cancel our appointments made for dates after June 24. Hence our cutting off from service was completed in the afternoon of June 26, when we finished and handed to the Pilgrim Department our report of the Passaic visit: The head of the Pilgrim Department, Brother Hooper, told us he had no more appointments for us. Thus as shown by the Pyramid, at 8 A. M., June 27, for the first time various members of antitypical Elisha began to work at the Tabernacle forever separate and distinct from antitypical Elijah in his first and representative member; and on that day, therefore, the Elisha class as such began to emerge into the open, separated from the first member of antitypical Elijah, whose service they in their first representative member had rejected the day before. It was some time later before any others of "the opposition" were refused service. In fact the four ousted Directors and Brother Sturgeon at the Temple took part in our Pastor's Memorial Service, October 31, 1917, which was held under the Society's auspices; but we were in the audience, and were ignored, while standing and waiting an opportunity 

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to testify, even as the same humiliation at W. E. Van Amburgh's instigation was twice heaped upon us at the Boston Convention, i.e., August 4 and 5, 1917, the second time through Pilgrim Brother Barker. 

(22) Some may object that it is unreasonable to expect to find the experiences above described in the Pyramid. For at least three reasons we answer not so: (1) The Bible itself refers in very many passages to these events, why should its Stone Witness not refer to them? (2) Since the Bible refers to less important events, with the Pyramid's corroboration, why should it not refer to a more important one? (3) The experience connected with the separation of antitypical Elijah and Elisha was one of the most important events, and the most crucial event ever undergone by a single generation of the consecrated. Why should it not be symbolized in the structure that symbolizes less important and crucial experiences? 

(23) But some might object, "It is pride in the author to think that he could be used by the Lord as the representative of the Elijah class in events symbolized in the Pyramid." We answer: We assure you, beloved brethren, in the language of the one who spoke of himself as both the least and the chief apostle: only "by the grace of God I am what I am." O, beloved, it is not our worthiness; for we feel very unworthy. It is only the grace of God which we have from our early consecration at 14 years of age sought faithfully and unselfishly to use to the glory of God and the blessing of His people that wrought mightily in us! We heartily trust Christ's robe to cover our unavoidable blemishes, and the rod to correct other blemishes. Out of the deepest recesses of our heart wells up the sentiment of the sweet singer of Israel: "Not unto us, O Lord, not unto us, but unto Thy name give glory, for Thy mercy and Thy Truth's sake" (Ps. 115:1)! May it not be envy in one that thinks it pride in another to declare the Lord's mind of him

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as God's grace is measured to him, when the interests of the Truth requires the declaration to be made? (Rom. 12:3). Brethren, will we not let the Truth sanctify us, and rejoice in the Lord's favors, whether we or others are their recipients? 

(24) J.F.R's absence from Bethel on the above-mentioned four days' trip prevented ourself from receiving before the evening of June 26 the copy of the Board's minute on our British activity. The story of how a copy of this minute came into our possession, as well as the effect itself we desire to give below as a matter of record that the Church ought to have, because it was the official act betokening the separation. June 21, during our first conversation on our proposed pilgrim trip, J.F.R. told us of the minute that the Board had accepted the day before on our British work. He asked us whether the Society's Secretary, W. E. Van Amburgh, had, as he had been instructed, given us a copy of it. On being assured that we had not received it, he said he would have it delivered to us. On the evening of June 26, with a companion with whom we had taken a walk, as on our return we were passing through the hall of floor A in the Bethel Annex, we passed J.F.R., who remarked that he had just left something in our room for us. His cold eyes, his firm lips, his unsympathetic voice and his general look of triumph over a feared foe made us feel sure that it was not something that he thought would gladden us. Entering the room, Brother Sargent, our room-mate, told us that J.F.R. had left a note for us. We opened the envelope, and read the minute of the Board on our British activity, which J.F.R. had dictated, and which he was forced to make seem charitable in order to prevent the four Directors from voting it down, while his real sentiments toward us are seen in Harvest Siftings, published without having to submit it to the vote of a hostile body that he had to conciliate before he could publish it. The minute 

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that the Board accepted is one that put under a cloud that part of the World's High Priest's work that in Britain led to the door of the Tabernacle the first sections of those parts of Azazel's Goat whose new creatures are reckoned as parts of the Gershonite Levites, H. J. Shearn and his partisan supporters, and as parts of the Merarite Levites, Jesse Hemery and his partisan supporters. The minute (compare with the report of the Board's committee above) follows: 

"The matter of the visit of Brother Paul S. L. Johnson to Great Britain in behalf of the Watch Tower Bible & Tract Society being before the Board for examination and hearing; and it appearing to the Board that the President of the Society cabled a cancellation of his authority, and asked him to return to America; and the President now here states that he did so upon the strength of cablegrams which he had received from Brother Johnson, as to what he was doing and the position he took; and, furthermore, upon the ground that he had dismissed Brothers Shearn and Crawford, who were in the office in the capacity of officers of the International Bible Students Association, and knowing that Brother Johnson had no legal authority, regardless of his credentials, to take such action; and believing further that he was mentally disturbed because of a nervous breakdown, having previously had one, and believing that it was for the best interests of Brother Johnson and for the work for him to return to America—asked him to return. That upon returning to America and hearing Brother Johnson's statement it appears from Brother Johnson's statement that he did not dismiss Brothers Shearn and Crawford as members of the council of the I. B. S. A., but dismissed them from their position in the office, and thereupon the President stated to him and the members of the Board, to this effect: Brother Johnson, we will concede you understood that your credentials gave you full power and authority to do 

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all you did; we will concede that you thought you were acting fully within the scope of your authority, and that you were acting honestly; but we are of a different opinion as to your authority, and therefore we will let the matter drop; not wishing to judge you, leaving that with the Lord; and wish to assure you of our love, esteem and respect as a brother in Christ and the determination always to treat you as such. [Did J.F. Rutherford do this from June 21, 1917, onward, including his writing and publishing his Harvest Siftings, which sober brethren familiar with the facts consider the most cruel and deceitful piece of literature ever circulated among the Truth people?] 

"The President further has stated to Brother Johnson that it is not the purpose of the Society to send him back to England, believing it is not for the best interests of himself, nor the work; and it is not the sense of this Society that he should return. 

"This statement being made by the President to the members of the Board is received and accepted by them. 

"Following discussion, motion made by Brother Van Amburgh, and seconded by Brother Pierson, that the statement be accepted and spread upon the minutes of the Society. Carried unanimously." 

(25) At the reading of the minute our heart was inexpressibly pained; for we then believed that the Board had at Brother Russell's death become the channel for directing the Harvest work. With Job we groaned: "Though He slay me, yet will I trust Him!" Only the Lord and ourself really know of the over five months' Gethsemane into which we were plunged, during the latter part of which, despite a good conscience in all our work, we had fears that we were Divinely disapproved, until early in December, 1917, God sent to His almost despairing servant, as a veritable sunburst, as a Gethsemane angel of His separated antitypical Elijah class: clearness of understanding 

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on the antitype of "The Last Related Acts of Elijah and Elisha"! Beloved Brethren, is it to be regarded as a strange thing that we have sought ever since, despite the opposition of men and devils, to comfort the brethren everywhere with the comfort wherewith God comforted us? (2 Cor. 1:4). Has The Present Truth and Herald of Christ's Epiphany made a mistake in its world-wide stand before the Church of the Living God, when in faithfulness to the Lord, the Truth and the Brethren, with the unbreakable strength of God's Word backed by Reason and Facts as its offensive Weapon, with the whole armor of God as the defensive equipment of the Holy Spirit, and with the Providence of God, as its Guide and its Protection, and as, "free from all sects, parties, organizations and creeds of men, but bound to God as it understands His Word, this Magazine stands for the defense of the Parousia Truth given by the Lord through 'that Servant' as basic for all further development of the Truth; for the defense of the Charter, Will and Arrangements [directly stated or implied in them] given by the Lord through 'that Servant' as binding on controlling corporations and associations among the Truth people; and for the exposition and defense of the unfolding Epiphany Truth, as meat in due season for the Lord's people of all classes and groups, as the Lord is pleased to provide it"? Has it indeed in this stand made a mistake? The Bible says no; Reason says no; Facts say no; "that Servant's" writings say no; the Charter says no; the Will says no; and now, as a seventh witness, the Pyramid says no! 

(26) The foregoing was providentially hindered from completion until in rough draft it was finished Sunday A. M., April 4, 1920, the true Nisan 14, just two lunar years after the Society adherents from 6 P. M., March 26, to 6 P. M., March 27, on the true Nisan 14, of 1918, in harmony with previous teaching, believed that the door to the High Calling was closed

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on that day. "It is the Lord's doing, and it is marvelous in our eyes!" "Great and marvelous are Thy works, Lord God Almighty; just and true are Thy ways, Thou King of saints … for Thy righteous works are manifest!" 

(27) Foregoing we showed that the Lord indicated, by the length of the line from the foot of the large step in the Grand Gallery to the point of intersection of the projected vertical line of the South wall and the floor line of the step, the exact date when the antitypical Elisha would be separate and distinct from the antitypical Elijah in his representative member. This date was shown to be June 27, 1917. Among other things it was also in this chapter shown by the distance from that point of intersection to the projected floor line of the King's Chamber that March 27, 1918, would be antitypical Elisha's mistaken date for the end of the Spirit-begetting and the saints' forehead-sealing. 

(28) There are a number of reasons for the thought that antitypical Elijah would reappear in activities before the world. Some of these we will now discuss: The fact that typical Elisha with the mantle appeared separate and distinct from typical Elijah implies that the typical Elijah as such, for awhile at least, would not be in evidence at all; and hence the antitype implies that the Little Flock as such, for awhile at least, would not act as a mouthpiece, a prophet, of the Lord toward the world. Therefore, according to the Bible account, for a long time typical Elijah after his separation from typical Elisha was not in evidence on the stage of activity in fleshly Israel, though later, through the single episode of his sending his letter to Jehoram of Judah, he does appear again in public activity as a prophet (2 Chro. 21:12-15). The episode of the letter in the type proves that in the antitype the Little Flock would officially, long after the separation of antitypical Elijah and Elisha, act as a mouthpiece,

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a prophet, of the Lord to Nominal Spiritual Israel. This thought will become clearer to us, if we remember that Elijah is used Scripturally, not to type the Little Flock in every one of its offices, but solely in its office as God's mouthpiece to the world. That during the time the Little Flock would not be acting as antitypical Elijah, i.e., as the Lord's mouthpiece, prophet, to the world, it would be active as the body of the World's High Priest, leading the Truth section of Azazel's Goat to the gate, is manifest both from Lev. 16:20, 21 and the fulfilled events of the antitype since late in 1916. But as typical Elijah temporarily disappeared, i.e., did not for awhile act toward Nominal fleshly Israel as a mouthpiece, a prophet, of the Lord, so antitypical Elijah was temporarily to disappear, i.e., the Little Flock was temporarily to cease acting as a mouthpiece, a prophet, of the Lord to the world, though it was not to cease from all other activities. Then as later typical Elijah sent his letter to Jehoram, and thus again stepped forth as a mouthpiece, a prophet, of the Lord to fleshly Israel, so after antitypical Elijah had for awhile ceased to act in his office as a mouthpiece, a prophet, of the Lord to Nominal Spiritual Israel, he was again to resume such an office toward Nominal Spiritual Israel. Thus we are warranted in concluding from the episode of Elijah's letter (2 Chro. 21:12-15) that antitypical Elijah's reappearance is a Scriptural teaching. On this episode Chapter IV treats. 

(29) This same fact is also apparent from the story of John the Baptist. John the Baptist, according to the Bible, sustained a twofold relation to Elijah: (1) He was on a small scale the antitype of Elijah, in some measure fulfilling in his reformatory work in Israel as Christ's forerunner the antitype of Elijah's reformatory work in Israel (Matt. 17:12, 13; Luke 1:17); and (2) he was an elaboration of the Elijah type, and as such by his activities furnished for a completion of 

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the Elijah type some pictures that could not be performed by Elijah without interfering with some of the Lord's purposes with the Elijah type. This is the viewpoint of Matt. 11:14. See the Am. Rev. Ver. and the Diaglott. Accordingly, like Elijah, John types the Little Flock as a mouthpiece, a prophet, of the Lord to Nominal Spiritual Israel. Therefore John as the Elijah-type-elaboration types the antitypical Elijah. Scriptures, Reason and Facts prove that antitypical Elijah and Elisha have been separated (Chapter II), and that for awhile antitypical Elijah ceased his official work—the work of being mouthpiece to the world. [Scriptures, Reason and Facts prove that the antitype of John's reproof of Herod and Herodias began in Sept., 1922, and his imprisonment began Aug., 1927, though his beheading is yet future; therefore some of this antitype is future.] And since from the standpoint of typing the Little Flock as mouthpiece to Nominal Spiritual Israel the Elijah and John types are parts of one another, the two giving the entire picture of antitypical Elijah, the antitype of John's reproof of Herod and Herodias and his imprisonment and also his beheading will be fulfilled in antitypical Elijah; for "this one [John the Baptist] is [represents the] Elijah [the Church] that is about to come" (Matt. 11:14). Therefore antitypical Elijah would have to reappear and conduct a ministry that would involve antitypical Herod and Herodias, after his separation from antitypical Elisha. 

(30) Further, the second battle of antitypical Gideon implies a reappearance of antitypical Elijah; for the battle in which the men of antitypical Naphtali, Asher and Manasseh took part (Judg. 7:23) presupposes the separation of the Great Company from the Little Flock, and therefore implies that it took place after antitypical Elijah had dropped, and antitypical Elisha had picked up the mantle. Hence the second battle coming later than that battle which

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followed the separation of the Little Flock and the Great Company implies that the Little Flock would appear again in public work in conflict with Nominal Church teachings, i.e., that antitypical Elijah would reappear in activity toward Nominal Spiritual Israel. 

(31) There is a fourth Scriptural consideration that proves the reappearance of antitypical Elijah: the cooperation of the Body of the World's High Priest with the Head in leading the Nominal Church section of Azazel's Goat from the door of the Tabernacle to the gate of the Court. In the next volume of this series we will show how the Body of the World's High Priest co-operated with the Head in leading all the Truth sections of Azazel's Goat under bad Levite leadership from the door of the Tabernacle to the gate of the Court. Such activity, of course, implies the separation of the Little Flock and the Truth section of the Great Company. After leading that part of Azazel's Goat to the gate, the next thing for the World's High Priest to do would be to lead the Nominal Church section of Azazel's Goat from the door of the Tabernacle to the gate of the Court. This would imply a work among the Nominal People of God on the part of the Little Flock after its separation from the Truth section of Azazel's Goat under bad Levite leadership. To do this work implies a reappearance of antitypical Elijah after disappearing from activity toward Nominal Spiritual Israel. 

(32) Thus the episode of Elijah's letter, John's final experiences, those with Herod and Herodias, Gideon's second battle, and the High Priest leading the Nominal Church section of Azazel's Goat to the gate are Scriptural proofs that there would be a reappearance of antitypical Elijah, i.e., that the Little Flock, after ceasing for awhile to act as a mouthpiece, a prophet, of the Lord to Nominal Spiritual Israel, would resume the use of that office, though while not using that office the Little Flock would be 

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active in other official capacities. We are to remember that while the Little Flock ceased to function as antitypical Elijah, whose office work is limited exclusively to mouthpieceship to the world, it did not cease from all official work; for during the time of its ceasing to work toward the world, i.e., while ceasing to act in its Elijah capacity, it worked with the Truth section of Azazel's Goat. 

(33) The fact of a reappearance of typical and antitypical Elijah is fatal to J.F.R.'s third and fourth "new views" on the relation between antitypical Elijah and Elisha. It will be recalled that in The Present Truth, No. 6, reproduced in Chapters II and III, we refuted his first and second "new views," which made Elijah type successively those Societyites and then the Society leaders as head and Elisha type their followers as body, and which seem to have been invented to meet our explanation—harmonious with that of our Pastor—preached orally by us for a year, and then first published Dec. 9, 1918, in The Present Truth, No. 1, six weeks before the second "new view" came out. It will be further recalled that after The Present Truth, No. 6, appeared refuting the second "new view," J.F.R. invented a third "new view" of Elijah and Elisha, according to which Elijah typed the Little Flock until 1918, and then antitypical Elijah forever disappeared in the troubles of the Society leaders, and from then on Elisha (who previously had acted with Elijah!) types the Little Flock. Our refutation of this third "new view" (P '19, 171-177, reproduced in Chapter III) he has attempted to answer by claiming that these prophets did not represent classes, but two works of the Little Flock. Our refutation of this fourth view (also reproduced in Chapter III) he has not attempted to answer, doubtless because he cannot answer it from the standpoint of his fourth "new view," and because he doubtless fears to invent a fifth "new view" as an evasion of it! If his third and 

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fourth "new views" were right, Elijah's sending the letter could never have occurred. In the August 15, 1919, Tower, containing the third "new view," J.F.R., realizing how the letter episode contradicted his second "new view," cautiously evades discussing it and that for good reason. If his third and fourth "new views" were correct, Elijah could have had no further activity like his sending the letter after his separation from Elisha. The final work and suffering of John the Baptist would be impossible as typical of antitypical Elijah's final work for, and experience at the hands of, Nominal Spiritual Israel, if the third and fourth "new views" were correct. Thus we see the complete fallacy of the third and fourth "new views." Like every other weapon formed against the Lord's faithful servants this weapon, the third and fourth "new views," will not prosper, even as the Lord declares (Is. 54:17). 

(34) Having hitherto proven that the Scriptures teach that there would be a reappearance of antitypical Elijah, i.e., that after the Little Flock for awhile would have no mission as the Lord's mouthpiece toward Nominal Spiritual Israel, it later would again have a mission as such, we will now proceed to prove that the reappearance of antitypical Elijah has occurred. First we will offer two clearly attested and fulfilled Scriptural types with their antitypes to prove it; then we will give the Pyramid's corroboration of this fact. 

(35) There are especially two Scriptures that prove that antitypical Elijah has reappeared, i.e., that the Little Flock has again become active as a mouthpiece, a prophet, of the Lord to the world. The first of these is that which treats of antitypical Gideon and His Three Hundred engaging in the second battle. As we showed above, this battle is against the two king errors of Nominal Spiritual Israel—eternal torment and the consciousness of the dead. In fighting against these two king errors the Little Flock has been acting

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as a mouthpiece of the Lord to Nominal Spiritual Israel. This battle now going on, [and having been going on for eighteen years], antitypical Elijah has reappeared. Moreover, the events preceding the second battle, type and antitype, indicate the time relation of the events, and by their order suggest that now is the time of antitypical Elijah's reappearance. The type shows that before the second battle the men of Naphtali, Asher and Manasseh would pursue the Midianites; that the men of Ephraim would cut off many of them, including their princes, and would complain against Gideon; that the men of Succoth and Penuel would refuse Gideon succor for his three hundred; and that Gideon would pass by and leave behind him the tent dwellers. Consequently the antitypes of these events were to occur before the antitypical second battle. In the April, 1921, Present Truth we showed how all of these antitypes were fulfilled before the antitypical second battle began, the last of these antitypes—the Lord's passing by and leaving behind Him the Amramites in two classes, as the representative classes of their two groups—occurring during June, and the first eleven days of July, 1920. A week thereafter the second battle in antitype began. This type with its antitype not only proves that antitypical Elijah has reappeared, but likewise indicates by the time order of the events that the time had come for his reappearance. 

(36) A second Scripture with its antitype also proves that antitypical Elijah has reappeared: the High Priest leading the nominal church section of Azazel's Goat to the Gate. The type does not indicate the fact of a time difference in dealing with the Truth section and the nominal church section of Azazel's Goat. Accordingly, we would not know from the type whether Azazel's Goat in antitype would in all the steps be dealt with as one undivided whole, or whether it would be dealt with in two general sections having 

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various subdivisions. We have had to wait for the antitype to find this out; and the antitype proves that in the steps following the confession of the sins, which was done over both sections of Azazel's Goat at the same time, first its Truth section in eight subdivisions was to be dealt with; then afterward its Nominal Church section was to be dealt with. If this variation of dealing had not set in, antitypical Elijah would not temporarily have ceased to function. The antitype has proceeded so far as to have realized not only the High Priest's taking all the steps with the Truth section of Azazel's Goat under bad Levite leadership, but also the High Priest's taking the step of leading the Nominal Church section of Azazel's Goat to the Gate. This act on His part is His resistance of its revolutionism, particularly along the lines of its teaching eternal torment and the consciousness of the dead and the union of state and church. Such resistance to its revolutionism consists in a public testimony to the Nominal Church against these three doctrines [going on now for over eighteen and sixteen years, respectively], has been going forth. To give under Divine sanction to Nominal Spiritual Israel such a testimony implies mouthpieceship; hence the Little Flock has now a mouthpieceship to Nominal Spiritual Israel, i.e., antitypical Elijah has reappeared in his peculiar activities. 

(37) [By this we are also to understand that antitypical Elijah has sent his letter to antitypical Jehoram; and that antitypical John the Baptist has reproved antitypical Herod and Herodias, and been imprisoned though not yet beheaded.] Hence antitypical Elijah is here now functioning in his office; but while he is functioning in his office, he has not now the mantle—the power of being God's special mouthpiece to the world. There is no record of typical Elijah ever getting back his mantle, and that for good reason, because it would imply that the antitypical Levites 

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would be cut off from their work toward the world—a thing that will not take place. Hence we are not to expect antitypical Elijah to get back the mantle. He has so far neither gotten it, nor is it necessary for him to have it in order to do his Divinely designed work. But it is assuredly refreshing for us to know that he is now here again functioning in his office work. Our hearts rejoice therein, as it is a sign of the times. 

(38) All important features of God's Plan are with their chronology symbolized in the Great Pyramid. Above we showed that antitypical Elisha's appearance apart from antitypical Elijah is represented in the Pyramid together with its exact date. This, as already shown, is indicated by the length of the line that deflects from the projected Grand Gallery floor line, i.e., it is the line from the foot of the large step at the upper end of the Grand Gallery to the point of intersection of the top of the step and the vertical line of the Grand Gallery's south wall. We found the length of this line to be 70.75995 Pyramid inches; and at the above-mentioned point of intersection we found it to mark June 27, 1917. If antitypical Elisha's appearance separate and distinct from antitypical Elijah, with its exact date, is indicated in the Pyramid, surely we should all the more expect antitypical Elijah's reappearance separate and distinct from antitypical Elisha, and its exact date, to be indicated in the Pyramid. It is even so, as the following proves. 

(39) It will be remembered that above we pointed out that any deflection from the angle of the Grand Gallery's floor line between its beginning and its end would symbolize a deviation from the narrow way of Truth and Righteousness. The line between the foot of the step and the above-mentioned point of intersection is such a deviation, and therefore symbolizes the measurably unfaithful course of antitypical Elisha from Sept. 24, 1846, to June 27, 1917. Antitypical Elijah's course could not symbolically deviate 

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from the angle of the Grand Gallery's floor line between the north and the south walls of the Grand Gallery, for such deviation would symbolize unfaithfulness, while Elijah types the faithful as a class acting as God's mouthpiece to Nominal Spiritual Israel. Hence antitypical Elijah's course is symbolized as passing through the solid masonry of the step to the vertical line of the south wall at the same angle as the floor line has had throughout the Grand Gallery. See illustrations in Vol. 3, 359, The Great Pyramid Passages, Vol. 2, 70 and above. This projected floor line meets the vertical line of the south wall in the solid masonry of the step, nearly six inches below the floor line of the step. From this meeting point, what shall we do? Shall we continue projecting the floor line at the same angle? We answer, No, and that for two reasons: (1) such a projection would take us out of the Grand Gallery, and this would symbolize that such a course would be outside of the High Calling as represented by the Grand Gallery; and (2) such a projection for 13,198 British inches would reach the floor line of the passage to the Ante-Chamber, 11,831 British inches beyond the vertical line of the south wall of the Grand Gallery, below that stone which represents the first step of consecration: the laying down of our wills before we take the second step of consecration: accepting the Lord's will as our own, represented by the Granite Leaf, which is still farther away from the south wall of the Grand Gallery, toward the Ante-Chamber; hence such a projection would symbolize that we are where our consecration has not been completely made, and where it has not at all been accepted, which, of course, proves that we cannot in harmony with Pyramid symbols project that line in such a manner; for the floor line symbolizes the true course of new creatures, and its length symbolizes the time during which Spirit-begetting was possible for Gospel-Age purposes; while the symbolism of the

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passage to the Ante-Chamber refers to the two things that those believers who would consecrate must do. In other words, the symbolism of this part of the Pyramid, though related to, is quite different from, that of the Grand Gallery. Hence we must avoid confusing their symbolisms by such a projection of the floor lines. It is because one of our former Swedish pilgrims, Bro. Sjo, has overlooked these facts that, projecting this floor line until it intersects the projected floor line of the King's Chamber—a distance which is actually 14.8774 Pyramid inches—he used this distance as though it were 15 inches, to corroborate a theory that he is presenting, to the effect that in the fall of 1929 (the measurement, if usable, would reach to about Aug. 1, 1929) the Church while still in the flesh will forever be delivered from Babylonian oppression, and will then experience while still in the flesh the glory of Ps. 149:5-9. His whole theory on this matter, including his thought that our Pastor lost his crown, is certainly a marked example of unproven assumptions and confused reasoning [refuted also by its failure. Adam Rutherford used a somewhat similar method to reach May 28, 1928, also a failure]. 

(40) The only way, therefore, for antitypical Elijah to emerge from the solid masonry of the antitypical step into the open, after reaching over the antitypical projected floor line the antitypical vertical line of the Grand Gallery's south wall, is upward along that antitypical vertical line. But some may object: This is a deviation from the angle of the Grand Gallery's floor line, and thus symbolizes a deviation from the narrow way. We answer: A deviation from the floor line between its beginning and ending would symbolize a deviation from the narrow way; but this would not be the symbolism after one has reached the end of the Grand Gallery; for that line cannot, as just shown, be projected farther south in harmony with Pyramid symbolisms. Therefore the only way out is a specially 

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difficult one—vertically upward. Hence, after antitypical Elijah reached the intersection point of the projected floor line and the vertical line of the Grand Gallery's south wall—a point nearly six inches below the top of the step—his course would have to turn abruptly upward, reaching the top of the step at right angles. We understand that antitypical Elijah reached this point Sept. 16, 1914, and the top of the step July 18, 1920. 

(41) We set forth above, as an assumption, that the foot of the large step marked the hour of day of Sept. 24, 1846, as 8:50 A. M., expressly stating that the hour was uncertain, but that the day was certain. The reasons why we assumed this hour (P '20, 79, par. 2) were because just 70¾ years later to the minute J.F.R. assumed an irreconcilable attitude toward us, while both of us were acting, unconsciously to ourselves, as representatives of the two classes; and because the Pyramid times are especially connected with the first full days of spring, summer, autumn and winter. However, we showed that there were 3 days, 15 hours, 13 minutes and 10 seconds more time than the above-mentioned 70¾ years symbolized by the length of the deflected line, pointing to June 27, 1917, as the date when antitypical Elisha would emerge into the open from the solid masonry of the antitypical step. Since the first publication of that article the thought has come to mind that in view of the fact that the end of the 70¾ years did not bring antitypical Elisha out of the solid masonry of the antitypical step, would it not be better to measure backward from the hour of the day when we know antitypical Elisha emerged from that antitypical step, and thus locate the hour of Sept. 24, 1846, when the first deviation from the antitypical floor line occurred? We think this is the better method, because it is based, not upon a guess, but upon a fact. As we pointed out above it was 8 A. M., June 27, 1917, that members of antitypical 

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Elisha at Bethel for the first time went to work forever separate from antitypical Elijah in his first and representative member. Counting back 70¾ years, 3 days, 15 hours, 13 minutes and 10 seconds would bring us to about 4:47 P. M., Sept. 24, 1846, about eight hours later than our formerly assumed hour. Using that hour as marking the exact time at the foot of the step it also fixes the time for antitypical Elijah's entrance into the solid masonry of the antitypical step. According to the figures given below, the time from 4:47 P. M., Sept. 24, 1846, to the point symbolizing Elijah's emergence would bring us to 1:06 A. M., July 18, 1920. However, we should hardly expect the Pyramid to measure to the day's exact hour. It is surely sufficient that it points out the exact day; for in so doing the step had to be cut and placed to a scale of 1/365.242 of an inch; while if the hour were required, the builders would have had to work to a scale of 1/8765.808 of an inch over a distance of 97 inches, the length of the front and top of the step, and to take into consideration an angle embedded nearly six inches in the solid masonry of the step! So small a scale is invisible. Most surely to make it exact to a day is little short of a miracle. Doubtless the Lord considered the two sets of events symbolized in connection with the step of such transcendent importance that He has in the Pyramid so symbolized them as to give us the exact days of each. 

(42) We now proceed to demonstrate the dates, Sept. 16, 1914, and July 18, 1920, by the Pyramid. Our first problem is to find the distance in Pyramid inches from the foot of the step to the point where the projected floor line meets in the solid masonry of the step the vertical line of the Grand Gallery's south wall. Bro. Edgar (G. P. P. Vol. 2, 70) has by Trigonometry given us this as 68.045 British inches. He carried out his decimals to three points only, while exactness requires us to carry them out to the seventh

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point. The length of the top of the step, i.e., from the top of the step's front to the south wall, is 61 British inches. To obtain by Trigonometry the length of our projected floor line we multiply the secant of the floor line's angle (see G. P. P. Vol. 2, 329), 1.1154926, by the length of the top of the step, 61 inches; and we find the result to be 68.0450486 British inches. Since a Pyramid inch is .001 of an inch longer than a British inch, to reduce 68.0450486 British inches to Pyramid inches we subtract from this figure .001 of it, i.e., .0680450486. Our remainder, 67.9770035, would be the length of the projected line in Pyramid inches, which would in Pyramid symbols represent 67 years and .9770035 of another year. To reduce this decimal part of a year to days we must multiply it by the exact length of the average solar year in days, 365.242, i.e., 365 days, 5 hours, 48 minutes and 48 seconds. The result is 356.842712347 days. To reduce this decimal part of a day to hours we must multiply it by the number of hours in a day, i.e., 24. The result is 20.225069328 hours. To reduce this decimal part of an hour to minutes we must multiply it by the number of minutes in an hour, i.e., 60. The result is 13.50577968 minutes. To reduce this decimal part of a minute to seconds we must multiply it by the number of seconds in a minute, i.e., 60. The result is 30.3467808 seconds. Hence the length of the projected floor line represents 67 years, 356 days, 20 hours, 13 minutes and 30 seconds, which is 8 days, 9 hours, 35 minutes and 18 seconds less than a year of 365 days, 5 hours, 48 minutes and 48 seconds. The first full fall day of 1914 was Sept. 24 (Whitaker's Almanac for 1914, p. 19). Exactly 68 years before, i.e., in 1846, the first full fall day was Sept. 24, which day at 4:47 P. M. marks the foot of the step. Hence subtracting the 8 days, 9 hours, 35 minutes and 18 seconds above referred to from 4:47 P. M., Sept. 24, 1914, we find the projected line to have ended at a place

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marking 7:12 A. M., Sept. 16, 1914. Seemingly at this time, symbolized by the end of the projected floor line in the Grand Gallery, the last one was Spirit-begotten for High Calling purposes, and consequently the reaping, but not the gleaning, then ended. From that time onward the course of the Church was more trying, symbolized by the line's ascent to the top of the step. 

(43) Our second problem is to find out the distance between the point where the vertical line of the Grand Gallery's south wall meets the floor line of the step and the point where this vertical line meets the projected floor line of the Grand Gallery in the solid masonry of the step, which second point we have just seen marks Sept. 16, 1914; for the distance from this point to the point vertically above it, where the vertical line of the Grand Gallery's south wall meets the top of the step, symbolizes the time it would take from Sept. 16, 1914, to come out of the solid masonry of the step; and thus by its Pyramid inches it will give us the date of antitypical Elijah's emergence into the open from the solid masonry of the antitypical step, i.e., the date of antitypical Elijah's reappearance. How may we find out this distance? Before showing this we suggest that our readers carefully examine, in Bro. Edgar's G. P. P., Vol. 2, 70, the larger drawing of the step where he gives the dimensions of the projected floor line and the front and the top of the step. Those who do not have that book can procure it in the second edition for $2.00 from us. It is an excellent treatise, especially on the time features as symbolized by the Pyramid. Vol. I in the second edition can be procured for $2.00 also. In the above-noted drawing we find that the step is 36 inches high and 61 inches long, the top and front of the step forming a right angle. If we can find a way of making a right-angle triangle, consisting of a part of the front of the step, all of the top of the step and the projected floor line, knowing already the length of the projected floor 

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line and the top of the step, we could easily by Geometry find out the distance from the present top of the step to the end of the projected floor line. This may be done as follows: If we should imagine that the entire surface of the top of the step were equally depressed until a new top were formed meeting the projected floor line at the place where the vertical line of the Grand Gallery meets it, i.e., where the date Sept. 16, 1914, is indicated, we would have a right-angled triangle whose base and hypotenuse are known to us to be 61 and 68.0450486 British inches, respectively, and whose perpendicular is as many inches less than 36 inches, the actual height of the front of the step, as the front of the imaginary step would be inches less than the front of the actual step, which difference would be equal to the distance of the imaginary top of the step at the point marking Sept. 16, 1916, from the actual top of the step vertically above; for we have assumed an equal depression of the top of the step along its entire surface. From Geometry we know that the square of the hypotenuse of a right-angled triangle is equal to the sum of the squares of the other two sides. The square of the hypotenuse, 68.045048, is 4630.128557322305. The square of the base, 61, is 3721. If this square plus the square of the perpendicular equals the square of the hypotenuse, then this square subtracted from the square of the hypotenuse will give us the square of the perpendicular, i.e., 909.128557322304, whose square root, 30.151758, is in British inches the height of the front of our imaginary step. This figure subtracted from 36 inches, the height of the front of the actual step gives us as a remainder 5.848242 British inches as the depth of the imaginary depression, i.e., the distance from the point where the vertical line of the Grand Gallery's south wall meets the top of the actual step to the point where this vertical line meets the projected floor line. This number of British inches 

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reduced to Pyramid inches by subtracting from it .001 of itself, i.e., .00584242, equals 5.842397 Pyramid inches, which symbolize that number of years. Reducing the decimal part of a year to months, days, hours, minutes and seconds by the same method as was used in the preceding problem, we find the actual time to be 5¾ years, 33 days, 17 hours, 54 minutes and 51 seconds, to which, adding our previous findings, 67 years, 356 days, 20 hours, 12 minutes and 30 seconds, we have 73¾ years, 25 days, 8 hours, 19 minutes, 33 seconds. Adding this time to 4:47 P. M., Sept. 24, 1846, will give us the date indicated at the point of intersection of the vertical line of the Grand Gallery's south wall and the top of the actual step; for 4:47 P. M., Sept. 24, 1846, is the date at the foot of the step; the 67 years, 365 days, 20 hours, 13 minutes and 30 seconds bring us to the point of intersection of the vertical line and the projected floor line, which marks about 7:12 A. M., Sept. 16, 1914; and 5¾ years, 33 days, 17 hours, 54 minutes and 51 seconds bring us out of the solid masonry of the step to its surface, into the open, vertically below the south wall of the Grand Gallery. 73¾ years from 4:47 P. M., Sept. 24, 1846, bring us to 4:47 P. M. of the first day of summer, 1920, i.e., June 22; and 25 days, 8 hours, 19 minutes and 33 seconds added to that time bring us to about 1:06 A.M., July 18, 1920. Thus the length of these lines points out July 18, 1920, as the date for antitypical Elijah's reappearance. 

(44) What occurred on July 18, 1920, answering to the reappearance of antitypical Elijah? We reply that on that date a body of God's people who had been separated from antitypical Elisha from the summer of 1917 onward, and who later had been separated from all other Levitical bodies acting under bad Levitical leadership, for the first time since the summer of 1917, as a company acting in The Laymen's Home Missionary Movement during the first Gideon Convention, 

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held at Philadelphia, July 15-19, 1920, conducted their first public lecture, which the writer as a representative of the Lord and of them was privileged to deliver to an audience gathered by their united advertising efforts. This public lecture, which was delivered before about 1000 representatives of Nominal Spiritual Israel—a large number considering the heavy rain before and during the meeting—and which the next day was widely commented on by many newspapers, marks antitypical Elijah's reappearance, the beginning of antitypical Gideon's Second Battle, and the beginning of the co-operation of the Body of the World's High Priest with His Head in leading the Nominal Church section of Azazel's Goat to the Gate of the Court. As the Pyramid marks the very day when antitypical Elisha separated himself from antitypical Elijah in his representative member, thus cutting off the Elijah class representatively from public work, is it any wonder that the same Pyramid should indicate the very day in which, in a by far more important event, antitypical Elijah would reappear, i.e., that the Little Flock officially would again become a mouthpiece to the world? The wonder would be if, the less important event being there symbolized, the more important work should not be there symbolized. "Great and marvelous are Thy works, Lord God Almighty! Just and true are Thy ways, Thou King of saints!" "Bless the Lord, O my soul!" As all of us know, the distance from the point of the intersection of the step and of the vertical line of the Grand Gallery's south wall to the projected floor line of the King's Chamber is just three-fourths of a Pyramid inch. As in the case of antitypical Elisha we noted that this distance represents nine months from his appearance, June 27, 1917, until he reached the Great Company's counterfeit date for the closing of the door of spirit-begetting, March 27, 1918—a teaching that the Society leaders have since repudiated—so we

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note that this distance in antitypical Elijah's case seems likewise to be symbolic of the nine months from his manifestation until the movement in which he has been active would be specially marked and pointed out as antitypical Elijah's movement, Sunday night, April 17, 1921 (by God's time this was April 18), just nine months after antitypical Elijah's reappearance, at the last session of the Jersey City Convention, April 16, 17, we for the first time gave a discourse on antitypical Elijah's reappearance, a summary of which this article is. We are wondering whether the nine months between antitypical Elijah's reappearance, which occurred at Philadelphia first, and the public meeting of the Jersey City Convention and the discourse just referred to, in which this antitypical Elijah movement as such was first marked and pointed out, are not connected with the ¾ inch from the top of the step to the projected floor line of the King's Chamber. It will be recalled that the Philadelphia and Jersey City Ecclesias were the ones that stood the brunt of the Amram sifting. We are just wondering whether these two ecclesias were not for this reason by the Lord singled out to be honored in having their public meetings at the times marked by these two points in the Pyramid, in order that the Lord through their meetings might point out that antitypical Elijah was active in the public work of that movement—The Laymen's Home Missionary Movement—in which these two churches participated, one at the beginning, the other at the end of the nine months so marked in the Pyramid. When the Jersey City Ecclesia asked for a convention to be held in April, the only Sunday of that month which had not already been assigned to other ecclesias was April 17. Thus, providentially, without any manipulation whatever, the public meeting followed by the above-mentioned discourse on the proper date for the end of the nine months indicated in the Pyramid fell to the lot of the second most

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hardly beset church in the Amram sifting, as many providences led at the beginning of the nine months to holding on the proper date the public meeting of the church which was the most hardly beset in that sifting. The Lord has His own ways of honoring His faithful, and impressive indeed are these ways! "It is the Lord's doing, and it is marvelous in our eyes!" To God be praise! 

(45) The fact that antitypical Elijah has reappeared does not mean that whoever does not take part in The Laymen's Home Missionary Movement will not be in the Little Flock; for there are, bewildered among the Levite groups, not a few brethren who will eventually make their calling and election sure; for the Lord seems to have selected only the more courageous of the Priests to have the privilege of the Epiphany Truth and through it more markedly to resist the Levites' revolutionisms, leaving the less courageous Priests among the Levites, there in a less marked way to resist the latter's revolutionism, i.e., lead them to the gate. Likewise, apart from The Laymen's Home Missionary Movement, those Priests who are among the Levites, by witnessing against eternal torment and the consciousness of the dead, are taking part in antitypical Gideon's second battle, and John's Rebuke of the co-operation of state and church in America, and are co-operating in leading the Nominal Church section of Azazel's Goat to the Gate; but their being without the Epiphany Truth, and their being outside of The Laymen's Home Missionary Movement, are doubtless handicaps to their usefulness. Additionally, more or less of their efforts are misdirected by reason of the limitations of their Levitical surroundings. This much may in truth be said of them—that they are not taking part in that which the Lord regards as the official antitypical Elijah, Gideonite, and High-Priestly work, considered from the standpoint of a movement. 

(46) Nor does the fact that antitypical Elijah has

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officially reappeared in The Laymen's Home Missionary Movement prove that all who take part in it will eventually make their calling and election sure. Even after excepting the co-operating Youthful Worthies it cannot be said that all the consecrated brethren who take part in this movement will eventually be of the Little Flock, because when the good Levites will be manifested, doubtless some of them will have been found to have been in this phase of the official High-Priestly Movement, as was the case in previously manifested Levites taking part in other phases of that movement. It will, therefore, not be manifest who will be the eventual Little Flock members, until all the Truth Levites have been manifested, have cleansed themselves (Num. 8:7), have recognized themselves as Levites (Num. 8:9, 10), have washed their robes in the blood of the Lamb (Num. 8:12), have been set apart for the true Levitical service (Num. 8:11), and are set before the Priests as their servants (Num. 8:13). We do not look for these things to be finished for a year or two yet. Therefore, there is no room for resting on one's oars in carnal security; the exhortation still applies to each one of the Priests: "Give diligence to make your calling and election sure." And therein the Lord will bless the faithful with success! On account of this let us all rejoice, take courage and press perseveringly on to the end of the way! And our being in antitypical Elijah is all the more reason for encouragement in such perseverance. Beloved Brethren, let us rejoice exceedingly that antitypical Elijah has reappeared; and let us faithfully perform our part in His work. What a privilege is ours! 

As somewhat related to our subject, and that our readers may have it in permanent form, we will here reproduce John's Rebuke, which like Elijah's Letter is drawn up in the form of Do-you-know questions. It first appeared in the Herald Of The Epiphany, Sept. 15, 1922. 

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Do you know that Catholics must obey the Pope and his mouthpieces in all things in which the Pope requires their obedience, as the Bull Unam Sanctam shows—hence in political matters, if the Pope thinks that they affect directly or indirectly the political or religious interests of the Papacy? 

Do you know that the Papacy is a political Power as well as is the controller of the Catholic Church? 

Do you know that in harmony with this thought the Papacy has the essential attributes of a State, in that it has a head who wears a crown, who is recognized as a sovereign by International Law, and who is guaranteed as a sovereign by the laws of Italy, in that it claims supernational authority, receives and sends ambassadors, makes treaties, has subjects—all Catholics, who at the Pope's discretion are bound to obey the Papacy in civil as well as religious matters—has a court, consisting of the Cardinals, has a system of laws—the canon laws—which it enforces, has (a few) soldiers and a certain (limited) territory, seeks to regain the Papal States from Italy as its claimed rightful territory, and has lately been recognized by the League of Nations as a Power, and therefore as being competent for membership in the League of Nations? 

Do you know that because of its peculiar character the Papacy is a religio-political kingdom within every country in which its officials and subjects live—hence a government within every government of Christendom? 

Do you know that this peculiar Papal characteristic makes most of her adherents have citizenship in two governments? 

Do you know that with the exception of the subjects of the Papal kingdom the subjects of all powers must renounce political obligations to their rulers and citizenship in their countries before they can become citizens of the United States? 

Do you know that on account of the Pope being a

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civil ruler, the fact of his being head of a religion is no more a logical reason for his subjects enjoying such an exceptional privilege than that the former Sultan's subjects, who sustained a similar relation to him, should have become American citizens without renouncing political allegiance to him? 

Do you know that Papal law, requiring at the Pope's discretion obedience in political matters to the Pope, makes a faithful American Papist, because of such double citizenship, believe that he owes the Papacy in civil matters an allegiance superior to that which he owes to the United States Government? 

Do you know that it is for this reason that Priest Phelan, as reported in the Roman Catholic magazine, Western Watchman, said: "Tell us we are Catholics first and Americans afterwards? Of course we are! Tell us that in case of conflict between Church and State we take the side of the Church? Why, of course we do! Indeed, if the Church were at war tomorrow with the Government of the United States, we would say, To hell with the Government of the United States"? 

Do you know that because of this peculiar characteristic of the Papacy, through its agents and subjects it partakes directly and indirectly in the politics of every country of Christendom? 

Do you know that this is especially true of its activities in the national, state and municipal politics of America? 

Do you know that America would not tolerate this in the subjects of any other Power? 

Do you know that the fact of American Papists being the subjects of two political Powers makes all participation in American politics on the part of the Papal Hierarchy, whether in person or by those subject to it, per se an alliance of Papacy and our Government—a sort of union of Church and State—when

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such participation is accepted by national, state or municipal officials? 

Do you know that the Catholic Church is seeking and also gaining political influence, power and support in America? 

Do you know that many of her efforts in these respects are done under cover of secret dealings with political leaders, campaign managers, convention delegates, etc., and are therefore discernible as having been active mainly from the facts of her receiving and having such influence, power and support? 

Do you know that the first way by which Papacy has been seeking and gaining political influence, power and support in America is training its subjects to believe in the union of Church and State and to work for as much of it as is possible to attain in America? 

Do you know that the union of Church and State with the Papacy as the controlling Partner in the union is a doctrine of the Papacy, as can be seen among other things from the Bull Unam Sanctam? 

Do you know that Parochial schools teach this un-American doctrine to their pupils; that priests indoctrinate with it their catechumens, preach it to their audiences, inculcate it to their penitents in the Confessional, and spread it in their conversations; that Catholic writers defend it in their books, magazines and periodicals; and that Catholic professors lecture in favor of it to their students? 

Do you know that as a result of this propaganda Catholics believe the doctrine that it is their duty to seek and gain for the Papacy political influence, power and support in America? 

Do you know that this is contrary to America's Constitution? 

Do you know that a second way by which she is seeking and gaining political influence, power and support is a hypocritical profession of great admiration for American Democracy and the institutions of 

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American Democracy, while her practices, as can be seen from history, and her teachings, as can be seen from the anti-democratic bulls of many Popes, the decrees of the Trent and Vatican Councils, the syllabus of errors of Pius IX and the Great Encyclical Letters of Leo XIII, favor absolutism in government, the Divine Right of Kings, Aristocrats and Clergy, and condemn the main pillars of American Democracy—freedom of speech, of press, of assemblage, of worship, of conscience, of thought and of education, separation of Church and State, and government of, by and for the people? 

Do you know that Papacy's history and doctrines are a complete proof of the blatant hypocrisy of such professions of Papal admiration for the institutions of American Democracy? 

Do you know that despite this fact these hypocritical professions are being widely accepted, and Papacy's representatives are being treated, by national, state and municipal officials, as though such professions were genuine? 

Do you know that in such professions the Jesuitical character of Papacy's representatives is manifest as acting out the principle that the "end—'getting America'—justifies the means"—the hypocrisy used to obtain that end? 

Do you know that our national, state and municipal officials should disbelieve such professions, because they are contrary to Papacy's doctrines and practices? 

Do you know that a third way by which Papacy is seeking and gaining political influence, power and support in America is influencing Catholics to vote as a block? 

Do you know that in Europe Papists vote as a block? 

Do you know that Cardinal McCloskey, who was for years the ranking Catholic prelate in America, advised American Catholics to vote as a block, as can be seen from the following statement: "We must take 

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part in elections. Move in solid mass in every state against the party pledged to sustain the integrity of the public schools"? 

Do you know that "during the campaign of 1908 the Vatican issued a manifesto to the effect that William H. Taft should be elected President because of his satisfactory settlement of all matters pertaining to the Roman Catholic Church"? 

Do you know that such a manifesto must be obeyed by all Catholics faithful to their belief as set forth in the Bull Unam Sanctam, published ex cathedra, hence infallible, by Pope Boniface VIII: "Every human being is [obligated to be] subject to the Roman Pontiff—this we declare, say, define and pronounce to be altogether necessary to salvation"? 

Do you know that in 1916 President Wilson, in his campaign for re-election, received the Catholic vote, because he had, mainly through his Secretary, Mr. Tumulty, a staunch Romanist, so greatly favored Catholics as to give them 70% of America's appointive offices, though Catholics are but 17% of our people? 

Do you know that not infrequently Catholic periodicals advise their voting readers for whom to vote, and that such advice is usually followed? 

Do you know that certain sections of the Catholic press, although opposed to woman's suffrage before it was enacted, have, since suffrage was granted, stated that Catholic women would vote as the Church desires? 

Do you know that the Confessional, Monasteries, all almost exclusively-Catholic clubs like Tammany Hall, etc., and all Catholic Orders, like the Knights of Columbus, etc., afford abundant opportunity to instruct "the faithful" how to vote? 

Do you know that in 1920 the Catholic vote was cast for Mr. Cox in the interests of the League of Nations, because entrance into it by America was publicly favored by the Papacy?

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Do you know that the Catholic vote was marshalled as such in 1921 in Pennsylvania, in an attempt to change the State Constitution so as to legalize the State's financial support of sectarian hospitals, in order that Catholic hospitals might continue to receive 80% of the State funds illegally used before that election for such purposes? 

Do you know that despite the greatest of newspaper opposition it was the Catholic vote that re-elected the Mayor of New York in 1921, and that by an unprecedented majority? 

Do you know that the above facts prove that faithful Catholics will vote as a block in national, state and municipal matters for those who will favor Catholic interests, regardless of whether the candidates are Catholic or Protestant, that they will work and vote against candidates who will not favor their Church, and that they will work and vote for the candidate from whom they hope to get the most favor for their Church, whenever opposing candidates differ in the degrees of their favorableness? 

Do you know that the fourth way by which Papacy is seeking and gaining political influence, power and support in America is putting its members into political offices? 

Do you know that several years ago 62% of all offices of the United States, both elective and appointive, were held by Roman Catholics, and that about the same per cent prevails at this time, though Catholics constitute but 17% of our population? 

Do you know that there being such an overwhelmingly large proportion of offices in Catholic hands is not due to their having proportionately so vastly superior capacities for office over non-Catholics, who as a very general rule are the best educated, most public-spirited and most efficient of our citizens? 

Do you know that the presence of such a disproportionately large number of Roman Catholics in public 

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office cannot be a matter of accident in selection of candidates, especially when we consider the subject from the standpoint of the general superiority in education, citizenship, Americanism and efficiency on the part of non-Catholics? 

Do you know that the fact that Roman Catholics, constituting 17% of our population, and belonging to a religio-political organization—the Papacy—which in every country makes strenuous efforts to control or mould government policies, have succeeded in securing 62% of American political offices can be reasonably explained from but one standpoint? 

Do you know that this standpoint is, that these Catholics hold these offices as the result of a fixed policy of the Papacy to place, in its own interests, its adherents into political office? 

Do you know that the Catholic Hierarchy praised Mr. Tumulty, President Wilson's private secretary, as "a faithful son of the Church," because he used his official position to advance Roman Catholic interests and also to advance Roman Catholics to office, until 70% of America's appointive offices were in their hands? 

Do you know that many political clubs like Tammany Hall, and Catholic Societies like the Knights of Columbus, whenever possible put forward and support Catholic candidates as such for office in pursuance of Papacy's policy of "getting America"? 

Do you know that the Catholic clergy boast that these Catholic officials hold their offices to protect the Church from opponents, as can be seen in the following declaration of the Rev. Father Ignatius Smith, speaking at a convention of Catholic Societies held against the Ku Klux Klan's activity in Hudson County, N. J., according to the Sept. 7, 1921, issue of the Jersey Journal: "There are too many level-headed Irishmen [Catholics] in authority in the United States to allow the Klan to get very far with their propaganda," 

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which Rome fears as anti-Catholic, and which she bitterly opposes? 

Do you know that these facts prove that the Papacy puts such Catholic office-holders into office to increase its political influence, power and support in America? 

Do you know that such an activity very strongly implies an alliance of influential office-holders and political leaders, on the one hand, and the Catholic Church, on the other hand, and smacks of a union of Church and State—Papacy's world-policy? 

Do you know that a fifth way by which the Papacy has been seeking and gaining political influence, power and support in America is advancing its dependable adherents to strategic positions in all kinds of public capacities? 

Do you know that the Papacy has agents who seek to secure private secretaryships for graduates of one of its Washington institutions to Senators, Congressmen, Cabinet officers, Bureau heads, etc., and that similar methods of securing such secretaryships to State and municipal officers prevail? 

Do you know that such private secretaryships, used as Rome has them used, as can be seen in the case of Mr. Tumulty, give the Papacy immense political influence, power and support in America, as well as enable Rome to learn for her advantage, through the Confessional, etc., just what is going on behind the scenes in political America? 

Do you know that Rome uses such knowledge to increase her hold on our Government and to checkmate policies undesirable to her, and that this is the main reason why such secretaryships are sought by her for her dependable adherents? 

Do you know that in pursuance of Papacy's policy to advance its dependable adherents to strategic positions in all official departments of our country, states and cities it has succeeded in having two thorough Catholics in the U. S. Supreme Court, also Catholic 

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Judges in many U. S. District Courts, State Supreme Courts, and County and Municipal Courts? 

Do you know that this does not necessarily mean that the Hierarchy require specific pledges of such support from such judges, but that it does mean that the Hierarchy believes that they will naturally be inclined to favor the Papacy? 

Do you know that in pursuance of this policy Catholics are placed on Official Committees, Boards and Bureaus? 

Do you know that in harmony with the policy of placing their dependable adherents in strategic positions the Papacy has secured the ranking position in our navy for a Catholic, and that all branches of the navy on land and sea literally swarm with Catholics in important positions, including those of chaplains, which are almost exclusively in the hands of priests? 

Do you know that, though in a less marked degree, they have succeeded in placing their dependables into strategic positions in all branches of our army and marines, including most of the chaplaincies, which are in the hands of priests? 

Do you know that they have placed their dependable adherents in the strategic positions of the Post Office service, even more completely than in the army and navy? 

Do you know that they have placed such adherents in the responsible positions of the United States Printing Department, and that these manipulate affairs so that Congressional matters that are against their Church receive the scantest possible publicity, as is manifest, e.g., by the early suspension of printing the Report of the Taft Commission on the dishonesty, immorality and general unfitness of the Philippine Friars? 

Do you know that strategic positions in all other Governmental departments are being Romanized in a similar manner?

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Do you know that according to this same Papal policy over 90% of the policemen and detectives in American cities of 10,000 population and upward are Catholics? 

Do you know that in Philadelphia several years ago 98% of the detective force were Roman Catholic, and that nearly this proportion holds good in our other large cities? 

Do you know that in pursuance of their policy of putting their dependables into strategic positions they are placing largely disproportionate numbers of their dependables on State, County and Municipal Boards of Education, thereby hoping to control matters of policy respecting school courses, text-books, teachers, officers and management, and thus more or less make our public schools, which, despite their efforts, they have failed to overthrow in the interests of their parochial schools, more amenable to Rome's theories of education? 

Do you know that in harmony with this policy over 100,000 of our public schools are taught more or less by Catholic teachers, and that in 20,000 Catholic teachers constitute one-half of the teaching force? 

Do you know that in New York, Chicago, Philadelphia, Boston, Cleveland, Baltimore, St. Louis, Buffalo, Los Angeles, San Francisco, etc., 75% of the public school teachers are Catholics? 

Do you know that in pursuance of this same policy of putting their adherents into strategic positions Catholics are in a majority in 15,000 city, town and village councils in the United States, and that this means that in the various departments of these cities, towns and villages Catholics are placed into strategic positions? 

Do you know that according to the same Papal policy the majority of the National Democratic Committee are Catholics, and that Catholics are in the majority 

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in 35 Democratic and 21 Republican State Committees? 

Do you know that such placing of Catholics in strategic positions cannot be an accidental matter, but must be the result, first, of the operation of a deliberate plan of the Hierarchy to introduce here Rome's world-policy of political control, and, second, of a working alliance between the Catholic Hierarchy, directly or through its agents, on the one hand, and national, state and municipal officials and political leaders, on the other hand? 

Do you know that the resultant condition makes Rome almost omnipotent in legislative, administrative and judicial circles in our nation, states and municipalities, and that this is practically a union of Church and State, because of Rome's relations to her followers? 

Do you know that a sixth way by which Papacy has been seeking and gaining political influence, power and support is using her Monastic Orders, largely-Catholic political Clubs and various other Societies to secure such ends? 

Do you know that almost all European countries have expelled the Catholic Monastic Orders, both male and female, in part because they were used by the Papacy in political activities? 

Do you know that the chief of these Orders is the Order of Jesuits, which, among other things, because of its political activities has made itself odious unto exile from every nation of Christendom, except America? 

Do you know that Jesuits in America and elsewhere, are the chief agents of Rome to carry forward Papacy's political programs? 

Do you know that these Jesuits, working in secrecy, are mainly responsible for creating Rome's political power in America, as they have been in other countries? 

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Do you know that the benevolent aspect given to some of these Orders, like that of the Sisters of Mercy, gives Papacy opportunities to further Rome's political plans as to "getting America," especially in lulling unwary Americans to sleep by the thought that the Papacy must be a good and harmless institution, if it favors such good as is practiced by the Sisters of Mercy? 

Do you know that Tammany Hall and some other powerful political clubs, being overwhelmingly Catholic in their membership, are in reality Catholic political clubs, and as such further Papacy's political influence, power and support? 

Do you know that various other Catholic Orders, like the Knights of Columbus, the Ancient Order of Hibernians, etc., are working in the same direction and, judging by their activities and accomplishments, were organized for that purpose? 

Do you know that there is good reason for believing that the recently organized National Catholic Welfare Conference and the National Conference of Catholic Men and the National Conference of Catholic Women have been organized in America for the same purposes that Rome organizes such bodies in other countries—among others that of seeking and gaining political influence, power and support? 

Do you know that the seventh way by which the Papacy has been seeking and gaining political influence, power and support in America is entering into bargains with politicians and officials? 

Do you know that such bargains with concurrent alliances are usually made by "secret diplomacy" between agents of the Roman hierarchy on the one hand, and convention bosses, party committee-men and prominent statesmen on the other hand? 

Do you know that we can prove the existence of such secret bargains and alliances, rather from their effects than from witnesses of their making, even as 

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we can prove the existence of an unseen fire by the presence of smoke? 

Do you know that an alliance implies that both parties to it grant, as bargains, certain advantages to one another, for which the alliance is entered into and maintained? 

Do you know that such an alliance explains the fact of Papacy's great political influence, power and support in America during President Wilson's incumbency, a condition that gave the Papacy such a grip on the Government that the change of administration would not have been able to set aside, even if it had tried so to do? 

Do you know that the fact that the Papacy now enjoys such great political influence, power and support in America is per se a proof that political bargains have been made by representatives of the Papacy with American politicians and officials? 

Do you know that an eighth way by which Papacy, has been seeking and gaining political influence, power and support in America is creating such an atmosphere as compels its recognition on the part of politicians and officials? 

Do you know that Papacy does this by impressing such politicians and officials with its power to support or oppose them by its controlled Catholic vote? 

Do you know that Papacy does this by promising to reward and by actually rewarding compliant politicians and officials with support at the polls, etc., and by threatening to punish and by actually punishing recalcitrant politicians and officials with opposition at the polls, etc.? 

Do you know that these considerations account for some politicians and office-holders ever mounting from lower to higher offices, and for others sinking under defeat into oblivion? 

Do you know that for this reason the bulk of politicians and officials dance to the crack of Papacy's 

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whip, and thus Rome gains political influence, power and support through the selfish ambitions, accommodations and fears of politicians and officials? 

Do you know that a ninth way by which the Papacy has been seeking and gaining political influence, power and support is using national, state and municipal officials to give it favors, prestige and publicity? 

Do you know that among such favors are the political jobs and positions that the Papacy secures for her favorites from national, state and municipal politicians and officials? 

Do you know that Papacy has succeeded in gaining considerable prestige by securing politicians' and officials' attendance at great Papal functions and celebrations? 

Do you know that in line with this course of Papacy one of our Presidents attended a Catholic Church each Thanksgiving day and attended with his entire Cabinet, accompanied by Senators, Representatives, etc., the fiftieth anniversary celebration of Cardinal Gibbons' ordination? 

Do you know that Papacy has created such an atmosphere as to make our public officials, from the President down, spare no pains to impress the thought of the importance of the Catholic clergy and Church in American affairs, as can be seen from the remark of one of our Presidents to the effect that "a Roman Catholic priest is the finest human being that walks the earth"; from the remark of another President that "the Roman Catholic Church is the most uplifting moral influence in the Philippine Islands"; and from the telegrams of another President, his Vice-President, some of his department secretaries and other prominent officials, on the occasion of Cardinal Gibbons' death, praising his Americanism and Churchmanship? 

Do you know that this same spirit created by the Papacy in politicians and officials prompted the Mayor of New York to furnish Cardinal Dougherty, on several 

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occasions of the latter's passing through New York City, with an ostentatious escort of motor policemen to clear the way for "his eminence," and prompted the Mayor and Council of Philadelphia to give the same Cardinal an immense civic reception, in which hundreds of thousands participated, requiring at the expense of tax payers the use of hundreds of extra police at various locations along the parade route, while many scores of other policemen walked, motored and rode on horses and in autos in the parade? 

Do you know that according to the mayor's testimony the Cardinal frequently remarked, during the course of the parade, at such unprecedented civic honors, "This is not meant for me personally, but for the cause I represent?" 

Do you know that the next night the Mayor of Philadelphia and the Governor of Pennsylvania, seated at either side of the enthroned Cardinal, vied with each other in doing honor to what was seemingly the Cardinal, but actually was, as the Cardinal truly claimed—the cause he represented? 

Do you know that the Papacy by using prominent politicians and officials to give its representatives such favors, prestige and publicity is gaining political influence, power and support in America? 

Do you know that a tenth way by which Papacy is seeking and gaining political influence, power and support in America is seeking through legislative, judicial and administrative action to overthrow opponents, and their use of the freedom of the press and of speech and of assemblage? 

Do you know that the Papacy has been seeking by legislative, judicial and administrative action to overthrow the Ku Klux Klan, as inimical to it? 

Do you know that it inspires newspapers, national, state and municipal officials to attack the Klan? 

Do you know that the Roman Hierarchy continually 

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seeks to secure the withdrawal of mailing privileges from anti-Catholic periodicals? 

Do you know that the Catholic and Catholic-inspired legislators have, to shield the Papacy, introduced similarly worded bills in almost every State legislature, and also in Congress, forbidding criticism of any religion or of its head, with penal provisions and provisions of withdrawal of the mail service to publications criticizing any religion or its head? 

Do you know that Papacy through its representatives frequently prevails upon municipal officials to prohibit meetings where patriotic lectures are to be given for the enlightenment of the public on Papacy's political activities in America, and through Catholic mobs has killed, maimed or otherwise violated the rights of some who deliver such lectures? 

Do you know that all these facts prove that Papacy has been seeking and gaining political influence, power and support in America through efforts to undermine opponents and to take away their constitutional privileges, and that in such activity it has the cooperation of not a few politicians and officials? 

Do you know that an eleventh way by which Papacy is seeking and gaining political influence, power and support in America, is manipulating in its interests the agencies and organs of publicity—the leading newsgathering agencies, publishing houses, newspapers, and moving picture corporations? 

Do you know that it is for this reason that Papacy gets such large and prominent space for its favorable news, and causes important favorable Protestant news to be given scant and obscure space, in the public press? 

Do you know that it is for this reason that unfavorable Catholic news, e.g., like priests going wrong, etc., is suppressed, while unfavorable Protestant news, e.g., like ministers going wrong, is given large and prominent mention? 

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Do you know that it is for this reason that reference books, histories, text-books, etc., are being given a Catholic bias, with the deletion and minimizing of things discreditable to Papacy? 

Do you know that it is for this reason that the movies usually hold up Papal matters to reverence and Protestant matters to scorn? 

Do you know that these conditions brought about by Papacy according to its intention result in its increasing its political influence, power and support in America? 

Do you know that a twelfth way by which Papacy is seeking and gaining political influence, power and support in America is getting from national, state and municipal funds financial aid for its hospitals, schools and Indian missions? 

Do you know that the Papacy has in many states and cities secured support for its hospitals, in some cases 80% of public funds given to Sectarian hospitals going to Catholic hospitals? 

Do you know that in America "many public school boards now contribute a part or all of the School tax to Catholic Schools"? 

Do you know that Papacy has so manipulated matters that, while our national Government has for years been supporting public schools in the Philippine Islands, these schools for years have been practically turned over to the control of the Catholic Church, which uses her control to teach her doctrines in them? 

Do you know that under Papal manipulation our National Government in part supports the Papal missionary work among the American Indians, by contributing to the support of Rome's Indian schools, where among other Papal things her catechism is taught? 

Do you know that in these ways our Government supports the work of teaching Papal religion among 

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the Filipinos and Indians, and that this is a feature of the union of Church and State? 

Do you know that these acts give the Papacy political influence, power and support in America? 

Do you know that a thirteenth way by which Papacy seeks and gains political influence, power and support in America is influencing many of its European adherents to emigrate to America, usually settling them in cities, rapidly securing citizenship for them, and sending them to the polls to vote in her interests? 

Do you know that this accounts for Rome's great numbers and political dominance in our large cities? 

Do you know that for the past forty years our immigrants have been preponderantly from Catholic countries? 

Do you know that Papacy is the most persistent foe to our legislation for the restriction of immigration, and that because Roman Catholic immigration enhances her political influence, power and support in America? 

Do you know that a fourteenth way by which Papacy is seeking and gaining political influence, power and support in America is encouraging the use of parochial schools and seeking to set aside distinctively American features of our public schools? 

Do you know that Rome as staunchly supports her parochial schools as she opposes our unmanipulated Public Schools? 

Do you know that this is because, among other things, its parochial schools enable the Papacy to train her future voters to seek and conserve her political interests, and because our unmanipulated Public Schools inculcate a 100% Americanism, which means death to Papal politics in America? 

Do you know that Papacy seeks desperately to have her parochial schools in America supported by the State, and has succeeded in securing this in many

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cases, and is continually in many States injecting the question into State and municipal politics? 

Do you know that Papacy has for years opposed the bill called the Smith-Towner—Towner-Sterling—Sterling-Reed bill, which champions things in harmony with Americanism in education, and up to the present has kept the bill asleep "in Committee," because its enactment among other things would put hindrances in the way of Rome's "getting America"? 

Do you know that Papacy's external and frontal attack on our Public School system having generally failed, it is now "boring from within" in an effort to emasculate their Americanism by filling the Boards of Education and the teaching staffs of our Public Schools with its adherents? 

Do you know that Papacy is seeking to revise the text-books used in our Public Schools or write new ones so as to make them more or less Roman propaganda? 

Do you know that these facts prove that Papacy's policy of education, exemplified in its course toward the parochial schools and toward our Public Schools, is in part to seek and secure political influence, power and support, and in part to nullify opposition to such influence, power and support, and that in these purposes it receives more or less support from political leaders and office-holders? 

Do you know that the fourteen lines of Papal activity outlined above unanswerably prove the existence of a deep, thorough, all-embracing, cleverly conducted and largely successful plan on the part of Papacy to "get America"? 

Do you know that the above fourteen lines of thought incontrovertibly prove that there is a working cooperation and alliance between the representatives of Papacy and their supporters on the one hand, and politicians and office-holders on the other hand, in which cooperation and working alliance many features 

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characterizing a union of Church and State are present? 

Do you know that our National Constitution, forbidding a union of Church and State, impliedly, logically and truly forbids what partakes of various features of such a union? 

Do you know that it is, therefore, unlawful in America and repugnant to American institutions that there be such a cooperation and working alliance as we have proved exists in America between the representatives of the Papacy and their adherents, on the one hand, and politicians and officials, on the other hand? 

Do you know that the Church is espoused to Christ, and is in figurative chastity to keep herself pure and free from all alliances with all others, so that as a figurative chaste virgin she may be fit for her marriage with Christ, which takes place at Christ's Second Advent?—2 Cor. 11:2; Rev. 19:6-8; 21:9, 10. 

Do you know that it is because the Roman Catholic Church has failed to keep herself free from all alliances with others and has united with various States in a union of Church and State that she has become unfaithful and unchaste as the Bride of Christ, and hence is, figuratively, called in Scripture a "Harlot," who will not become Christ's Bride at His Second Advent?—Rev. 17:3-6, 15, 16, 18; 19:2, 3. 

Do you know that the Divine law, described in the two last questions as forbidding what partakes in any measure of a union of Church and State, is also violated by the cooperation and working alliance which the above given fourteen points prove exists between Papacy's representatives and their adherents and many American politicians and office-holders? 

Do you know that it is, therefore, unlawful both from the standpoint of God's Law and of our nation's Law that politicians and office-holders in

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America be in such a cooperation and working alliance with the Roman Catholic Church? 

Do you know that the above given facts should move all Protestants, all members of Anti-Catholic Lodges, Orders, Societies, etc., and all other non-Catholics to use all honorable means in pulpit, press, platform, assemblage, conversation and ballot to checkmate Rome's hold on our national, state and municipal officers, in order to avert the displeasure of the Almighty from resting upon our country, and the loss of liberty and equality, for which America has been the champion, from the earth? 

Do you know that by the circulation of this and similar papers you can in part "do your bit" in a much needed reform? 

Do you know that Papists, the most bigoted of all religionists, will call such a course bigotry and intolerance? 

Do you know that such a course on their part is the "stop thief" cry of the pursued wrong-doer? 

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BEREAN QUESTIONS

(1) How must the measurements within the Grand Gallery be made to give true dates? What will result from deviating from such a method of measuring within the Grand Gallery? What are the especially indicated false lines leading to false dates? 

(2) Where can we find the Pyramid measurements given that refer to antitypical Elijah and Elisha? What are these measurements and what distances do they indicate? What is not symbolized at the foot of the large step at the end of the Grand Gallery? Why? What is the correct measurement from the foot of the step through the step to the intersection of the top of the step and the vertical line of the Pyramid's south wall? How is it obtained? 

(3) What are the events, type and antitype, immediately preceding, accompanying and following Elijah's casting his mantle over Elisha? How is the date 1846 connected with these events? Where is this date marked in the Pyramid? 

(4) What do the lines of the above diagram picture? 

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How did the Pyramid's witness to the date April, 1918, as the Great Company's false date for the end of reaping and Spirit-begetting become clear? What two measurements are connected with this thought? What does this prove with reference to those who taught that April, 1918, was the date for the end of Spirit-begetting and reaping? 

(5) How many years does the Bible often use a day to type? What passages prove this? What do fulfilled facts prove as to the day of 2 Kings 2:3? How so? What was computed by Passover, 1918? How is this thus Scripturally proven date computed? What has already been shown on this date? 

(6) What two thoughts are symbolized by these two measurements? How is the first of these thoughts symbolized by a Pyramid measurement? What will eventually be the position of those who over the proper course reach the condition symbolized by the projected floor line of the King's Chamber? What type illustrates the principle underlying this thought? How is the second of these thoughts symbolized by a Pyramid measurement? How do the above-mentioned two measurements symbolize April, 1918, as the counterfeit end of Spirit-begetting? 

(7) What do detailed Pyramid symbols do for the main Epiphany truths? In what chapters are these truths to be found? When did antitypical Elijah cast his mantle over antitypical Elisha? How is this proven? How did antitypical Elisha act on that occasion? What is marked by their conduct at that time? How does the Pyramid symbolize this? What did four leading brothers do in 1917, whose conduct in 1908 and 1909, along with that of others, is typed by Elisha's conduct in 2 Kings 2:2-6? Of what class are they thus proven to be? 

(8) What is symbolized by the fact that the two lines under consideration diverge in the solid masonry of the step? Whose course is symbolized by the line ascending at the proper angle? Why? Whose course is symbolized by the deviating line? Why? What is symbolized by the lines being invisible in the solid masonry of the step? What is symbolized by the fact that the deviating line reaches the open at a point symbolizing about July, 1917? What is symbolized by the fact that the line, for ¾ of 

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an inch, ascends into the open? What is symbolized by the fact that the line symbolizing the course that the faithful class took could not reach the open before the time marked as July 18, 1920, in the Pyramid? How long will it yet be before all the individuals of antitypical Elijah will as such be manifested? 

(9) Where are detailed proofs given that the separation of the Truth people in 1917 was the separation of antitypical Elijah and Elisha as classes? What fact proves the partisan Society adherents to be antitypical Elisha? How increasingly did they take to themselves the mantle? How should we answer the Society adherents' argument that they, being but one group, while other Truth people are many groups, must be the Little Flock? How many divisions will there ultimately be among Truth people? 

(10) What kind of a course in the open did the Society leaders take about July 1, 1917? How long did they unabatedly continue in it? How are these nine months symbolized in the Pyramid? What is symbolized by the ¾-inch reaching the projected floor line of the King's Chamber directly above the place marking about Oct. 1, 1914? Who does and who does not pronounce judgment as to Great Company membership? What may and what may not Epiphany-enlightened saints do in connection with the Lord's judgments in this matter? What may we not, and what may we conclude of antitypical Elijah and Elisha in the unfinished picture? Why? What may we conclude of them in the finished picture? In the strict sense of the word, whom does Elisha type? 

(11) How did the antitype of Elijah's and Elisha's separation gradually become clear? What hindered its becoming clear sooner? When and where was it clearly presented for the first time? How did its understanding affect a certain brother's course at the Society's election in 1918? 

(12) What questions do these Pyramid symbolizations of antitypical Elijah and Elisha raise? What answer should be first be given to the objection involved in the question? How is the objection completely answered from the standpoint of Pyramid symbols? Describe in detail the symbols connected with the Ante-Chamber by which the objection is completely answered. What was done 

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when the subject became clear? Where and before whom was it done? 

(13) By what and whom were antitypical Elijah and Elisha represented as acting on the date of the separation, as indicated in the Pyramid? What does this not, and what does it mean? 

(14) What services were performed by a certain brother as his last services connected with antitypical Elisha? What seems to have been the reason for "The Present Management's" assigning him certain work at the Tabernacle? 

(15) What was done by a certain Board Committee from June 14 to June 19, 1917? When did they report their findings to the Board? What was done at that Board meeting? How did the Board and the Lord judge respecting the British work relating to Azazel's Goat? 

(16) What led to the appointment of this Board Committee? What helps did they have in their investigation? What were its findings as to the validity of certain credentials and as to their holder's understanding of them? What convinced this Committee of the bona fide character of these credentials? What was its judgment on the work of a certain brother? What unauthorized acts did the Society's President perform in re these credentials and the brother's having and acting on them? What was the Committee's judgment on the President's acts and the Secretary's statement sent to Britain? What did the Board Committee recommend as against the President's course? 

(17) Give in their order a series of seven events occurring from June 21, 1917 to June 23, 1917. How do they, especially the seventh event, stand related to antitypical Elijah's and Elisha's separation? 

(18) What was done respecting these seven events 3½ years before their relation to their Pyramid symbolization was known? Summarize the account of these things as given on pages 16 and 15 in Harvest Siftings Reviewed. When did the Society's President show himself irreconcilable? 

(19) What are the exact dates indicated at the foot of the step and at the point of intersection between the deflected line and the top of the step? What is the exact 

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length of solar time represented by the deflected line? Into what periods is this time divided by exact solar reckonings? To what solar date do the ¾ of an inch vertically above the point of intersection bring us? What was that date in lunar time? What had the Society leaders taught would occur on that date? What does the Pyramid say of this? 

(20) What two results follow from this Pyramid symbolism? 

(21) Give the events occurring June 24 to June 27 involved in the separation of antitypical Elijah and Elisha. When did antitypical Elijah representatively perform his last act under the Society's auspices? When did antitypical Elisha start his work forever separate and distinct from antitypical Elijah in his representative member? How is this event symbolized in the Pyramid? What later events prove that antitypical Elijah in his representative member was given no recognition in service after June 27, 1917? 

(22) What three thoughts prove the reasonableness of these events being symbolized in the Pyramid? 

(23) What charge is brought against the representative member of antitypical Elijah for setting forth his representative part as symbolized in the Pyramid? Why need not such a course spring from pride? What quality may have prompted the charge? 

(24) What intervened between Saturday, June 23, 1917—the date of the conversation that showed the irreconcilable attitude of antitypical Elisha's representative member—and this member's delivery of the Board's resolution of June 20 to antitypical Elijah's representative member? When and how did the former first mention it to the latter? What were the circumstances of its delivery and receipt? What did this resolution do with the work of leading two British sections of Azazel's Goat to the Gate? 

(25) What was the effect of its reading? How was this effect overcome? What are the seven witnesses vindicating the stand of The Present Truth? 

(26) How was the finishing of this article chronologically related to the Great Company's false date for the end of the reaping and Spirit-begetting? 

(27) What two events respecting antitypical Elisha are

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symbolized in the Pyramid? How are they there symbolized? What dates does the Pyramid give for these two events? 

(28) What is the first Scriptural consideration which proves that antitypical Elijah was to reappear? What is implied in typical Elisha's appearance with the mantle, separate and distinct from typical Elijah? What do these things imply for their antitypes? What does Elijah's reappearance in the letter episode type? What distinction in the Little Flock's offices will help to clarify this antitype? While inactive as Elijah's antitype what office did the Church exercise? What things prove this? What two points in both type and antitype must be emphasized to clarify and prove antitypical Elijah's reappearance? 

(29) What is the second Scriptural consideration which proves that antitypical Elijah was to reappear? What is the twofold relation of John the Baptist to Elijah? What proves this? Which of these relations is connected with antitypical Elijah's reappearance? What three lines of evidence prove antitypical Elijah's and Elisha's separation? What events of John's experiences have not yet—4½ years after antitypical Elijah's and Elisha's separation—been antityped? In whom additional to antitypical John will these types be antityped? What does this prove concerning a reappearance of antitypical Elijah? 

(30) What is the third Scriptural consideration which proves that antitypical Elijah was to reappear? What two reasons make this third consideration prove his reappearance? 

(31) What is the fourth Scriptural consideration which proves that antitypical Elijah was to reappear? What has the World's High Priest done to the Truth Levites under bad leadership? What does such activity imply? What work should follow such activity? What does such subsequent work imply? How does leading the Nominal Church section of Azazel's Goat to the Gate prove antitypical Elijah's reappearance? 

(32) Give a summary of the four considerations that prove antitypical Elijah's reappearance. In what office alone does Elijah type the Church? What are some other offices of the Church? 

(33) What does antitypical Elijah's reappearance do

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with the second "new view" on antitypical Elijah and Elisha? What are the three "new views"? Why, seemingly, were they invented, and where are they refuted? What other fact refutes the "third and fourth new views"? 

(34) How many general proofs are there that antitypical Elijah has already reappeared? 

(35) What is the first Scriptural consideration which proves that antitypical Elijah has already reappeared? What is antitypical Gideon's second battle? In what capacity does the Church act in this battle? What follows from the fact that this battle is now going on? What are the events, type and antitype, that preceded this battle? What do they prove as to antitypical Elijah's reappearance? 

(36) What is the second Scriptural consideration which proves that antitypical Elijah has already reappeared? What peculiarity common to the Elijah and the Gideon pictures is lacking in the picture of the High Priest leading Azazel's Goat to the Gate? How only could we learn that Azazel's Goat would be led to the Gate at different times in its Truth and Nominal Church sections? What would have failed to happen to antitypical Elijah if this variation of time in leading these sections of Azazel's Goat to the Gate had not set in? How far has this antitype proceeded? Along what lines does and will the leading of Azazel's Goat to the Gate proceed? What is implied in the Church's testifying to the nominal people of God against the manifold revolutionism of Azazel's Goat? 

(37) What inferences should not and what inferences should be drawn from the above proofs? What power does antitypical Elijah now lack? What should he not be expected to receive again? Why? How should this reappearance affect us? 

(38) What does the Pyramid do with all important features of God's Plan? How does it indicate antitypical Elisha's appearance separate from antitypical Elijah, and its date? What should be inferred from this fact? 

(39) What do deflections from the floor lines of the Grand Gallery symbolize? How is antitypical Elisha's measurably unfaithful course symbolized there? What should not be expected to be found in the line representing 

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antitypical Elijah's course within the Grand Gallery? Why not? How is his course there represented? What kind of a line should not symbolize his course after it reached the end of the Grand Gallery? What two reasons forbid it? What is the difference between the symbolism of the Grand Gallery and the passage from it to the Ante-Chamber? What wrong theory is based on an ignoring of this difference and on an inaccurate measurement? 

(40) How only in harmony with the Pyramid's symbols could antitypical Elijah emerge from the antitypical step? How may we answer an objection to this? What are the two lines that mark antitypical Elijah's course through the step? [The Class leader would profitably make a large drawing of the south end of the Grand Gallery, including the step and the passage to the Ante-Chamber, indicating on the drawing the lines and measurements that symbolize antitypical Elijah's and Elisha's courses through the step. A sample for such a drawing will be found in The Great Pyramid Passages, Vol. 2, 70.] What dates are indicated at the ends of these two lines? 

(41) What time of the day, Sept. 24, 1846, was assumed as marking the foot of the step? What was the character of that time, and why was it assumed? What better way is there of finding the time of the day at the foot of the step? Why is it better? From what day and hour should we count back to the foot of the step? What time is shown from this reckoning for antitypical Elisha's and Elijah's entrance into the antitypical step? What date is indicated by the Pyramid for the latter's exit from this step? What particularity should we not expect in the Pyramid? Why not? How should we regard its exactness to a day? 

(42) What is the first problem before us in tracing antitypical Elijah's dates as symbolized in the Pyramid? What does exactness in this matter require? How can we find out in Pyramid inches the length of the projected floor line in the step? What is the exact length? How do we reduce this decimal of a Pyramid inch to days, hours, etc.? What is the exact time symbolized by the length of the projected floor line in the step? How do we find 7:12 

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A. M., Sept. 16, 1914, to be the time when antitypical Elijah reached the vertical line of the antitypical Grand Gallery's south wall? What does this prove? 

(43) What is the second problem before us in tracing antitypical Elijah's dates as symbolized by the Pyramid? Why must the length of the vertical line be known to find the second of such dates? Where are the step measurements given? What are they? What kind of angle is formed by the front and top of the step? What two things should be done to find the distance of the vertical line from the top of the step to its point of intersection with the projected floor line? What would this vertical line in Pyramid inches symbolize? What is this time reduced to years, quarters of years, days, hours, etc.? How can we find the full length of the two lines symbolizing the two parts of antitypical Elijah's journey within the step? At what date did the second line reach the top of the step? How is this proven? 

(44) What occurred July 18, 1920, as prophetically symbolized in the Pyramid? What types did that event begin to antitype? Why is it reasonable to expect antitypical Elijah's reappearance to be indicated in the Bible and the Pyramid? What is the distance from the point of intersection of the step's top and the vertical line of the Pyramid's south wall to the projected floor line of the King's Chamber? What two sets of events and dates in antitypical Elisha's and Elijah's experiences are symbolized at the beginning and at the end of these ¾ of an inch? What two churches were privileged to hold the public meetings for antitypical Elijah's work which were necessary to fix these dates? Why were these two churches selected by God for this honor? Where, when and in what service was The Layman's Home Missionary Movement first pointed out in public as the movement in which antitypical Elijah was active in his reappearance? Why was this done on that date? 

(45) What conclusion should not be drawn from the fact that antitypical Elijah has reappeared? Why not? How are those Priests who are in the Levitical groups sharing in antitypical Elijah's present work? Under what handicap do they labor? In what are they not taking part? 

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(46) What other conclusion should not be drawn from the fact that antitypical Elijah has reappeared? Especially what two classes working in The Laymen's Home Missionary Movement will not be in the Little Flock? What parallel activities illustrate this? What events must first take place before the eventual Little Flock members will be manifested as such? How should these considerations affect us? 

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