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  The Nature of a Good Pyramid Shafts Theory

  By Anthony Sakovich

 

In my presentations to groups on the subject of the small shafts inside
Khufu's pyramid at Giza, one thing that seems to get universal approval
is my set of methodological  benchmarks I created for my own theories on
the subject.  I felt it was necessary to set out a series of guidelines
and boundaries within which I had to stay in order to maintain the
integrity of my own theoretical work.

Diagram showing the 4 shafts of Khufu's pyramid

As such, I developed four general rules so that I would avoid the
pitfalls to which other shaft-theorists have fallen victim.  If I could
keep my theory alive while working within these parameters, then I felt
I had a theory that was worthy of presentation to Egyptologists, both
professional and amateur.

I created four rules.  The first one is applicable to any logical
argument, but I wanted to state it up front as a mandatory part of my
work.   

   1. *The theory must be _logical_ and _internally consistent_.*

I know this sounds pretty easy, but in fact it is what rips apart most
of the speculations that have been tossed around for years on this
subject.  Bauval?s Orion Correlation Theory has been shown to be
internally inconsistent, since part of the theory requires the plateau
to be ?locked? to the cardinal points, while another part requires it to
be flip-flopped 180 degrees around so that the other structures line up
with their corresponding stars.  These kinds of mistakes simply cannot
be tolerated if we?re trying to really understand the motivations of
ancient peoples.

   2. *The theory must be _grounded in known Egyptian religious
      concepts_ that are contemporaneous with the pyramid, or
      preferably, _predate the pyramid_ in question*

It does no good to use modern concepts, Sumerian beliefs, Celtic rituals
or Mayan religion  to understand a Dynasty IV Egyptian structure.  In
fact, it doesn?t necessarily help us to use concepts from centuries
later in Egypt, either, since their cosmology and religion were dynamic,
changing entities.  No, in order to understand Khufu and his pyramid, it
is necessary that we try to pull our evidence from a time period as
close to the building of the pyramid as possible, or before it,
preferably.  Only in this way can we be sure that the information we are
using was available to Khufu at the time he and his priests designed his
pyramid.

   3. *The theory must explain _all four shafts_ equally well.*

There are four shafts in Khufu?s pyramid, and coming up with an idea for
one or two simply cannot fill the bill.  If a theory is to be held as
tenable, then it is mandatory that we understand all four of the
structures in question, along with an explanation for all the evidence
we have that involves the structures.  We need to know why the second
chamber?s shafts were sealed at both ends.  We need to know why both
pairs of shafts exit at approximately the same heights.  Directionality
of the shafts must also be explained.  They may be small shafts, but
this is no small task.

   4. *There must be _supporting evidence_ (/either textual, historical,
      physical; or any combination of the three)/ for the theory.  This
      evidence should not be solely contextual or circumstantial. *

This is the place at which most theories, until now, have stopped cold. 
It has been considered the biggest stumbling block because, as many
people have said, there is no evidence for why they built the shafts.  I
suggest that this idea tells us something else entirely.  The simple
fact that there is no evidence for the other theories, in and of itself,
indicates that the current speculations are probably directing us to the
wrong places for the answers.  When one finally discovers the /right/
theory, the evidence can literally jump out at you and bury you faster
than a Saharan sandstorm. 

You just have to look in the right place for the answer.  That?s all.

 


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