section_path: Historiographical record/Late antiquity and the Middle Ages
section_name: Late antiquity and the Middle Ages
paragraph_text: Late antiquity and the Middle Ages
  
  During late antiquity, a misinterpretation of the pyramids as "Joseph's granary" began to gain in popularity. The first textual evidence of this connection is found in the travel narratives of the female Christian pilgrim Egeria, who records that on her visit between 381 and 384 AD, "in the twelve-mile stretch between Memphis and Babylonia are many pyramids, which Joseph made in order to store corn." Ten years later the usage is confirmed in the anonymous travelogue of seven monks that set out from Jerusalem to visit the famous ascetics in Egypt, wherein they report that they "saw Joseph's granaries, where he stored grain in biblical times".
  
  This late 4th century usage is further confirmed in the geographical treatise Cosmographia, written by Julius Honorius around 376 AD, which explains that the Pyramids were called the "granaries of Joseph" (horrea Ioseph). This reference from Julius is important, as it indicates that the identification was starting to spread out from pilgrim's travelogues. In 530 AD, Stephanos of Byzantium added more to this idea when he wrote in his Ethnica that the word "pyramid" was connected to the Greek word πυρός (pyros), meaning wheat.
  
  In the seventh century AD, the Rashidun Caliphate conquered Egypt, ending several centuries of Romano-Byzantine rule. A few centuries later, in 832 AD, the Abbasid caliph al-Ma'mun (786–833) is said to have tunneled into the side of the structure and discovered the ascending passage and its connecting chambers. Around this time a Coptic legend gained popularity that claimed the antediluvian king Surid Ibn Salhouk had built the Great Pyramid. One legend in particular relates how, three hundred years prior to the Great Flood, Surid had a terrifying dream of the world's end, and so he ordered the construction of the pyramids so that they might house all the knowledge of Egypt and survive into the present.
  
  The most notable account of this legend was given by al-Masudi (896–956) in his Akbar al-zaman, alongside imaginative tales about the pyramid, such as the story of a man who fell three hours down the pyramid's well and the tale of an expedition that discovered bizarre finds in the structure's inner chambers. Al-zaman also contains a report of al-Ma'mun's entering the pyramid and discovering a vessel containing a thousand coins, which just so happened to account for the cost of opening the pyramid. (Some speculate that this story is true, but that the coins were planted by Al-Ma'mun to appease his workers, who were likely frustrated that they had found no treasure.)
  
  In 987 AD, the Arab bibliographer Ibn al-Nadim relates a fantastical tale in his al-Fihrist about a man who journeyed into the main chamber of a pyramid, which Bayard Dodge argues is the Great Pyramid. According to Ibn al-Nadim, the person in question saw a statue of a man holding a tablet and a woman holding a mirror. Supposedly, between the statues was a "stone vessel a gold cover". Inside the vessel was "something like pitch ", and when the explorer reached into the vessel "a gold receptacle happened to be inside". The receptacle, when taken from the vessel, was filled with "fresh blood", which quickly dried up. Ibn al-Nadim's work also claims that the bodies of a man and woman were discovered inside the pyramid in the "best possible state of preservation".
  
  The author al-Kaisi, in his work the Tohfat Alalbab, retells the story of al-Ma'mun's entry but with the additional discovery of "an image of a man in green stone", which when opened revealed a body dressed in jewel-encrusted gold armor. Al-Kaisi claims to have seen the case from which the body was taken, and asserts that it was located at the king's palace in Cairo. He also writes that he himself entered into the pyramid and discovered myriad preserved bodies. Another attempt to enter the pyramid in search of treasure is recorded during the vizierate of al-Afdal Shahanshah (1094–1121), but it was abandoned after a member of the party was lost in the passages.
  
  The Arab polymath Abd al-Latif al-Baghdadi (1163–1231) studied the pyramid with great care, and in his Account of Egypt, he praises them as works of engineering genius. In addition to measuring the structure, alongside the other pyramids at Giza, al-Baghdadi also writes that the structures were surely tombs, although he thought the Great Pyramid was used for the burial of Agathodaimon or Hermes. Al-Baghdadi ponders whether the pyramid pre-dated the Great Flood as described in Genesis, and even briefly entertained the idea that it was a pre-Adamic construction. A few centuries later, the Islamic historian Al-Maqrizi (1364–1442) compiled lore about the Great Pyramid in his Al-Khitat. In addition to reasserting that Al-Ma'mun breached the structure in 820 AD, Al-Maqrizi's work also discusses the sarcophagus in the coffin chambers, explicitly noting that the pyramid was a grave.
  
  By the Late Middle Ages, the Great Pyramid had gained a reputation as a haunted structure. Others feared entering because it was home to animals like bats.