We have seen that there was an ancient Egyptian Chronicle accredited with containing the records of over 36,000 years[1]. The same record is recognised in another way by the tradition of the 36,500 books assigned to Hermes. Nor is there the slightest reason to doubt that the Egyptians may have kept their reckonings during that vast period of time, the whole of which is fully required to account for other actual phenomena, and no signs of numerical exaggeration have ever been detected on the monuments. The tattered condition of the Turin Papyrus cannot quite obscure the fact that it contained a chronological system corresponding to that asserted by the traditions of the stelae and the books of Taht.

There is a statement quoted by Bunsen[2] from John Malalas[3], who is followed by Cedrenus[4], and by a subsequent continuer of the Chronicon Paschal[5], to the effect that the 'Giant Nabrod' (Nimrod), the son of Kush the Ethiopian, of the race of Ham, built Babylon. Chronus ruled over Syria and Persia, the son of a certain Uranus, who reigned fifty-six years. His wife's name was Semiramis. He was succeeded by Ninus, the father of Zoroaster; after whom came Thuras, then Ares and Baal, to whom the first stelae were dedicated. The Ares and Baal here connected with the first stelae are Shu and Sut in Egypt. Ares is Mars, and the earliest Baal, the son, is Bar-Sutekh; and the Baal of the first stelae, as Sut, is one with the Hebrew Seth, to whom the astronomical pillars are ascribed by Josephus[6]. Certain stelae are also referred to as the pillars of Akikarus, called the prophet of Babylon (or the Bosphorus), whose wisdom was said to have been stolen by Democritus, and on which a treatise was composed by Theophrastus[7]. In Egyptian khekha signifies the numbers and reckonings, and is a name for the stone of memorial; ru denotes the graver of the stone; rut is to engrave, which suggests a meaning for the name of an erector of the [p.282] stelae, as Akikarus. Sut and Shu (Baal and Mars), to whom the earliest pillars were dedicated, are the two primordial recorders in the Egyptian mythology, and both are earlier than Taht, Sut being the predecessor of Taht[8]. Herodotus calls Cepheus the 'Son of Belus,'[9] and as the successor to Bar-Sut, the earliest Baal or Bel, this is the true sequence and order of descent.

By aid of the Hymn to Shu we learn that Shu was also the divine scribe, whose works were included in the records of Taht, lord of Sesen, and treasured up in the royal palace of On[10]. The bringing on of Shu the star-god as a scribe or recorder into the lunar mythos is shown by the aan, monkey (which was a type of Shu), becoming the co-scribe with Taht.

The stelae of Baal (Sut) would be records of Sothis, the Dog-star, the star of Sut, the first announcer of celestial time in relation to the Great Bear and the inundation in Egypt. Shu, in his twofold character, has been sufficiently identified with the Moses and Joshua of the Hebrew writings. Sut is Seth, to whom the pillars and stelae are attributed.

In the fifth chapter of Genesis the seven who preceded Seth are summed up in Adam, the biune parent. 'Male, and female created he them, and called their name Adam.'[11] Adam is the sole predecessor of Seth in one version of the mythos. We might just as well say Eve or Chavvah, for the first producer in mythology is the genetrix. But Adam will serve, as in the Egyptian Ritual Atum appears as a female, designated the 'mother-goddess of Time.'[12]

The mother-goddess of time is the genetrix of all the gods, for these have no other phenomenal origin than the cycles of time. The earliest name of Seb (Time) is Keb or Kheb, who in the feminine or dual form is Khebti, and whose place of manifestation was the celestial Khebt (Egypt), or earlier Khepsh (Küsh), the Ethiopia of the north, and region of the Bear.

The first Time observed and registered was Sut-Typhonian; its types were the Great Bear and the Dog-star. In this time the year began with the rising of Sothis, and the first four cardinal points of the solstices and equinoxes were in the Lion, the Scorpion, Waterman, and Bull; this year and its imagery remaining fixed in the planisphere for ever. Whatsoever was changed and added, the origins are never lost or entirely superseded; the earliest types were stereotyped, and can still be found in heaven above and on the earth below. The bear and dog (jackal, wolf, fox or coyote), the bull, lion, bird, and human figure of the four genii are among the extant witnesses of that early time which began with the genetrix and Sut, her son, to be followed by Shu and the genii of the four corners. Sut and the goddess of the seven stars were the earliest Smen, the eight, of whom Taht was made the lord, when he had superseded Sut. The records of this first time, [p.283] kept on the stelae or pillars are those of Sut or Seth, who follows the seven patriarchs, and whose son was the Anosh or manifestor, identified with the Anush or wolf-hound type of Sut.

Sut was the announcer of the Great Bear cycle, when the heaven was lower and upper, as north and south before the time of the four corners, (the revolution of the Great Bear being observed from near the equator wholly on the north side of the heavens), the records of which were the stones in the Karuadic land. The star-god Shu was an indicator of the solstices as Cepheus in the Waterman, and Regulus in the Lion, and therefore belongs to the figure of the first four quarters.

A Sun-and-Sirius year also probably began from this starting point; its representative image being Sut-Horus. Sut, in relation to Har, was assigned the earth, and Har the heaven; Sut represented the first of the two truths, the opening one; Har the second. This position was continued in the typology of the Ritual. In the circle of Smen, the place of preparation, it is said of the soul passing through the purgatorial trials, 'divine Horus purifies thee; the god Sut does so in turn.'[13] He was the purifier in one sense, corresponding to the feminine period of purification. The first starry type of Har in relation to Sut was probably the wolf, the Anush, which rose in the evening when the sun and moon were reunited in the sign of the vernal equinox. Diodorus describes the dog as being the type of Sut, and the wolf as the type of Makedo[14]; and Makai, in the Magic Papyrus[15], is called the son of Sut, but under the crocodile type. The dog and wolf correspond to a dual form of Sut­Anubis. The passage of the sun's entrance into the sign of the Bull was marked by the rising of the Wolf; and Sut (dog) and Makedo (wolf) are called (by Diodorus[16]) the two sons of Osiris. The present point, however, is the identification of Shu (Ares) and Sut (Baal), with the stelae of the Karuadic land existing before the flood of Noah. Shu, as a star-god, is so old in Egypt that he is called 'greater and more ancient than the gods.' He was the son of Nun, the bringer, before Taht became the reckoner and recorder of time, and in the readjustment of the myth, according to the solar reckoning, Shu is the adopted son of Ra. In this sense Shu is said to be selected by Ra as his son, previous to his own birth[17], which is exactly what occurs in Exodus. The sun-god Jah is not born or manifested in Israel until his appearance to Moses in the bush of flame[18], when he announces himself by name as Jah and Evah Asher Jah, the hitherto unknown god.

Shu made for Ra 'hereditary titles which are in the writings of the lord of Sesen,' that is in the Hermean books of Taht[19], and here, apparently, we strike upon the connection of Moses with the Psalms of David or Taht.

[p.284] In addition to the five books the Jews assign eleven of the Psalms (90 to 100) to Moses. Also there are traditions of the Book of Job having been written by Moses, the Hebrew Ma-Shu. Thus the Hebrews have the writings of Shu (Moses) mixed with those of Taht (David), and Shu invented hereditary titles for Ra. Jah is one of the titles of the Hebrew sun-god, found especially in the Psalms. Now the earliest books of Shu, as we have seen, were the stelae, the stone tablets of the oldest chronology.

Moses being identified as the Egyptian god Shu of the Two Truths, represented by the two stone tablets on which the ten commandments were written, we have in these a survival of the stone stelae of Shu. Moses is the typical author of the Pentateuch; he is credited with writing the second edition of the ten commandments[20], and the register of the stations in the wilderness[21]. Moses is Shu; shu or su, in the later modification, means number five, and the five books are those of Shu. Su (shu) for five is the final development of kafi, the hand, and Kafi is a name of Shu, who, in his dual character, constituted the two hands of Ra, the sun-god, as his supporter and the uplifter of the nocturnal heaven. Taht superseded Shu as well as Sut, and this is reflected in Tut (or Tu) for the number five and a name of the hand. Moses is emphatically the hand of Jah-Adonai, and the 'Hand upon the throne of Jah' in the margin[22] has an apparent relation to Moses or Shu, the hand of the Lord with which he commanded Israel[23].

In the Egyptian development of the mythology we see Shu discrowning himself as it were to decorate the later sun-god. Horus says to his father Osiris, 'Thou receivest the headdress of the two lion-gods.' 'The lion-gods supply his headdress.' 'The lion-gods have given to me a head-attire. He has given to me his locks, he has placed his head and his neck with his great power upon me,' says the Osirian[24]. Osiris was crowned with the feathers by the lion-gods as the universal lord when the solar cult superseded the Sabean.

The change from Shu, the star-god, to Shu-si-Ra, which occurs in the creation by Ra, is marked when Moses came down from the mount and wrote all the words of the Lord, and erected an altar and twelve pillars at the foot of the mountain. These represent the solar zodiac, and here the twelve stones take the place of the matzebah, or pillar, of an earlier cult, the hieroglyphic of Sut. In the Hebrew mythology Moses reveals the solar god to Israel by the name of Jah, the El­Shadai of the five books. When the new god is elected for worship under the leadership of Joshua and a covenant is made, then 'Joshua wrote these words in the book of the law of God.'[25] He plays the same part here as Moses in the other books, of whom it is said, 'It came to pass when Moses had made an end of writing the words [p.285] of this law in a book, until they were finished.'[26] Joshua then is a writer of the book of the law, in a scripture indefinitely older in form and substance than the Book of Deuteronomy. Now as the name of Joshua was altered in order that the name of the male god Jah, made known by Moses, might be compounded with that of Shu or Shua; and as Jah-Adonai is the sun-god Ra who adopted Shu as his son in the solar regime, it follows that Jah-Shua is the Hebrew equivalent of Shu-si-Ra, and the original Oshea becomes the son of Adonai-Jah, just as the pre-solar god Shu in the creation by Ra becomes the son of Ra, whereas previously he was, like Joshua, the son of Nun. Shu, in the character of Anhar, is the elevator of heaven, the bringer, the one who returns, brings back again, countervails, compels, forces a way, raises, restores, equalizes, and saves. All that can be expressed by the Hebrew אוש as uplifting, self-sufficing, enough in oneself; הוש, to countervail and equalize; בוש which denotes returning, bringing back, and restoring, is concentrated in Anhar, the typical returner and bringer; and as shva or shua indicates this character of the uplifting and self-sufficing one, who follows Moses as the servant of Jah, it is a fair inference that the full name of עושוהי means the supporter, helper, and upholder of the god Jah, proclaimed by Moses. Hitherto it has not been known that Jah needed help, and so the name has been rendered, 'Jah is help,' but in the original myth Ra adopts Shu as his son because he requires support, and his own father Nun tells Shu to become the lifter-up of the sun-god.

Joshua does not appear in the Book of Exodus, in which Moses is identified with Shu in his first character of Mashu, until the period of 'permutation' or transformation, when Anhar the bringer takes the place of Shu, the up-lifter of heaven. Also the change of Oshea's name to Joshua occurs in Numbers[27], at the point where Joshua takes up the leadership for the land of promise, or is sent forth in search and discovers the intercepting Anakim.

Shu, the god of two names, is called the double deity in his name of 'young-elder,' in his name of 'double-abode' of Ra, in his name of the youthful 'double force' in the circle of Thebes. This duality is shown by the change from the leadership of Moses to that of Joshua, and also by the two names of Oshea and Joshua. In the passage respecting the hereditary titles of Ra, Taht, the lord of Sesen, is called the scribe of the king Ra-Har-Makhu, and the writings are said to be engraved in script, under the feet of the god, in the royal palace of On, to be transmitted from generation to generation. In the exact words of the hymn, as rendered by M. Chabas and Dr. Birch[28], the 'substance of Shu is blended with that of Ra,' which is exactly what takes place in the change of Oshea's name into Joshua, in which Shu is blended, as explained, with Jah. lt is then said of Shu, 'He made for him (the god Ra) hereditary titles, which are in the writings of the [p.286] lord of Sesen, the scribe of the king Har-Makhu, in the palace of On, consigned, performed, engraved in script, under the feet of Ra-Har-Makhu, and he transmitted it (the scripture) to the son of his son for centuries and eternity.'[29] Here then we find the Egyptian sacred scriptures ascribed to Shu (Moses) and Taht (David), deposited in the great temple of On, to be transmitted from generation to generation for ever.

The records of Sut, transferred from the stelae, are not mentioned, as Sut had suffered his degradation and casting out, but these were brought on by Shu and Taht. When the sacred books were assigned to Taht, hieroglyphic writing had been invented. He is the earliest divine scribe as the penman of the gods, and his consort Sefekh is styled mistress of the writings. Previously the burin and the stelae of the graver had been the chief means of memorial, and the bringing on of the stone records of the past from the stelae of Sut and Shu set up in the Karuadic land, and their transcription into the hieroglyphics of Taht can be traced through the fragment from Manetho[30]. These, according to his own account, he copied from the inscriptions which were engraved in the sacred dialect and hieroglyphic characters upon the columns set up in the Siriadic land by the first Hermes (i.e., Sut), who was earlier than Shu and Taht, and, after the flood, were translated from the sacred dialect in hieroglyphic characters, and committed to writing in books (papyri) and deposited by Agathodaemon (Num), the son of the second Hermes (Shu), the father of Taht, in the penetralia of the temples of Egypt. The three Tahts are traceable as the Sabean Sut and Shu (Baal and Ares), and the lunar god, who, being the third, and superseding the previous two announcers, was knowingly called Hermes-Trismegistus by the Egyptian Gnostics. Agathodaemon, or Num, apparently adds a fourth to the divine scribes or registrars, and there is a tradition that Taht drew up commentaries from Nuh, or Num. This is alluded to in the fragment of the Hermean writings entitled Κόρη χόσμου[31] in which the virgin mother says to her son, 'Listen, my son Horus, for I teach thee a mystery. Our forefather Kamephe possesses it from Hermes, who writes the account of all things, and I received it from the ancient Kamephe when he admitted me to be initiated by black.*

* Black, rendered atramentum, by Canter[32], or 'initiation by writing,' possibly an allusion to the Veil of Isis.

Receive it from me in thy turn, oh, wonderful and illustrious child.' The god here called Kamephe is the god of breath, and therefore the name signified is Khneph, the Egyptian Nu, or Num. The Hermes, who preceded Num, is Sut or Hermanubis, not Taht, as Taht is the son of Num. The first god of breath was Shu, and the leopard skin is Num, a sign, like the winepress, of the lion-god; Shu was the earlier Num (or Nef), whereas the later Num-Ra was a sun-god. The three bringers-on of the records were Sut, Shu (Num), [p.287] and Taht, the star and lunar gods, before solar time began. The Kabbalist doctrine, which they term the Mystery of Ibbur or transmigration of souls, is a form of the Egyptian khepr, to transform, change, be retyped or transfigured as Khepra the beetle transmigrated into his own son. Speaking of this transformation, Rabbi Menasseh says some among the Kabbalists affirm according to the doctrine of Ibbur, that the soul of Seth, being pure and unspotted, passed into Moses to inspire him for the delivery of the law, and the soul of Moses passed into the soul of Samuel through the Ibbur[33]. This is identical with Sut, the announcer, being followed and superseded by Shu as the lawgiver and the two star-gods by the lunar logos, the divine scribe, Taht; and the solar child, one of whose names, Sem-p-Khart, is equivalent to Samuel, as Sem, the son. Seth, Moses, Samuel, and David form the Hebrew parallel to Sut, Shu, Horus, and Taht. The gathered result in the records of Sut, Shu, and Taht was deposited at On as the Hermean books.

According to the Hebrew story it was at On that Pharaoh gave Asenath the daughter of Potipherah, priest of On, to Joseph as his wife, when he was 'thirty years of age,' and 'he went out over the land of Egypt.'[34] Brugsch-Bey has referred to the fact that in Annu, the On of the Bible, there existed from very early times a celebrated temple of the sun-god Atum, or Tum, a particular local form of Ra,* and his wife the goddess Hathor-Iusaas, to which the pharaohs were wont to make pilgrimages according to ancient custom to fulfil the directions for the royal consecration in the great house of the god[35].

* He was not merely that. Atum was 'Ra in his first Sovereignty,' on a sarcophagus of the time of Amenemha. See chapter 17 of the Ritual for commentary[36].

Before considering this local northern cult of Atum-Iusaas and their son Iu-em-hept, the Jesus of the apocrypha, it will be necessary to speak of the god Atum, or Tum as he is generally called, who has already been identified with the deity of the Hebrew Thummin, and the British Tom Thumb. His familiar name of Tum is repeated as an epithet of the Hebrew deity, who is called םת (Thum), a perfect, pure one, in the tenth psalm. Tum (Eg.) means to complete and perfect in a total of two halves. This is identical with kak (Akkadian), koko (Fin), kokk (Esthonian), coke (Lap), to complete, and Kak is the form taken by Tum as the completer and finisher of the cycle. In Kak we shall find the Hebrew Jach.

Genealogically Tum is said to be the son of Ptah and Pasht. Also he is called Ra in his first sovereignty. The Ra sun was later than the Har sun. Ra denotes the Rek, the sun by which time was reckoned in the solar year. Ptah was the establisher of that year, or the four corners on which it was founded. Atum is the first [p.288] form of the sun of what may be termed the equinoctial year, hence he wears the equinoctial crown.

The usual double crown of the gods, and always of the kings of Egypt, is the white and red crown, placed the one within the other, to represent the upper and lower of the two heavens, and the two truths of mystic meaning. Atum is the only deity who wears a double crown, having the one at the side of the other instead of the two within each other. This double crown is equinoctial, the other is solstitial. The two different symbols belong to the equinoctial and solstitial beginnings of the year.

Atum represents Ra in the reckoning by solar time which followed the lunar and sidereal time. In this way he may be called the son of Ptah and Pasht, the Egyptian goddess of Pasche or Easter, whose seat of the double lioness was at the place of the vernal equinox. Tum is a visible connecting link between the sonship and fatherhood. He is a form of Har-Makhu, the sun of the double horizon, which was solstitial at first and afterwards equinoctial, and, as Har-Makhu, he brings on the name of the son, Har.

Atum was the earlier Aten, Adon, or Tammuz, the son considered as the child of the mother.

In the Stele of the Excommunication[37] Atum is recognized in his type of the Hut, the double-winged disk of Hu, who is Atum in the upper heaven, as the 'duplicate of Aten,' usually called the deity of the solar disk. But whereas the Aten was limited to the sonship and to the Har-sun, Atum was developed in one cult into the divine father and the representative of Ra, as the generator.

In the 'Per-em-Hru,' or Coming Forth By Day, Atum is addressed as the 'Father of the gods.'[38] He is hailed as the creator, god, the master of being, or visible existence. 'In thy following is the reserved soul, the engendered of the gods who provide him (it) with shapes. Inexplicable is the genesis. It is the greatest of secrets. Thou art the good peace of the Osiris, oh Creator! Father of the gods, incorruptible.'[39]

In the Egyptian gospel[40] the souls call Atum their father. In the 'Chapter of making the change into the oldest of the chiefs,' i.e., Atum, the deceased says, 'I am Tum, maker of the heaven, creator of beings (which means rendering visible), coming forth from the world, making all the generations of existences, giving birth to the gods, creating himself Lord of Life supplying thee gods.'[41]

In short, the Egyptian Atum, as the father and creator, is the divine Adam who appears on earth as the human progenitor, in the Hebrew Genesis.* In one form then Atum is of the earth, earthy.

* Tum (Eg.) denotes the race of human beings, mankind, as the created people; the word is written like the name of Tum or Atum, the Egyptian Adam. The race of Atum are the created race. Tum has an earlier form in rutem for the  men[42]. M. Maspero[43] looks on the t in this word as an inserted dental, and considers the form rem to be the root. But the ideographs precede the phonetics, and with some signs, if not with all the phonetics, ru is an earlier rut. By omitting the t from rutem the deposit is rema, for the natives. The rutem are the original created race, and the triliteral form is first. The name of this primordial race which is earlier than that of the worn-down Tum or Atum is extant, in the Polynesian language of the rotuma. In the Maori, tama signifies the eldest son, and timata means to begin.

[p.289] It is in the earth as the lower world that the souls are embodied. Even the creation of the woman from the man is known to the mystery of Sem-Sem. In some versions of the Ritual[44], Ra says, when the circumference of darkness was opened 'I was as one among you (the gods). I know how the woman was made from the man.'

In Jewish traditions the 91st psalm is assigned to Adam, and if for Adam we read Atum, we shall recover the veritable El-Shadai as the solar son of the ancient genetrix Shadai, the suckler; he who, as Jah, is identical with Hak and Kak, the earlier Kebek, the typhonian form of the sun of night, who was brought on as Atum, the Hebrew Adam, to whom the psalm was ascribed. Also the rabbis have retained much mythic matter, which was rejected when the Hebrew scriptures were selected from such sacred writings treasured up in the temple as the Book of Jasher[45] and the Book of the Wars of the Lord[46], and those traditions and dark sayings commanded to be transmitted from father to son[47]. To them we are indebted for a further identification of the Egyptian Atum as the Hebrew Adam, in their statement that Adam was originally green![48] Green is one of the colours in which Atum was portrayed. Champollion copied from a mummy-lid a picture of Atum as the green god[49]. Green was emblematic of the invisible world out of which life sprang in the green leaf; the flesh of Ptah was also painted of this hue.

Atum is intimately connected with the lion-gods, here represented by Sut and Horus who establish a particular link between Sut and Atum.

'Oh, Tum! oh, Tum! coming forth from the great place within the celestial abyss lighted by the lion-gods.'[50]

'Tum has built thy house, the twin lion-gods have founded thy abode.'[51]

One title of Atum is Nefer, a word of many meanings, and as nef is breath, surely the nefer must include the meaning of the breather or the breathed. Nefer-Tum is the youthful, the newly-breathed form of the god. Atum is depicted with a lotus on his head, the image of reproduction and of life breathing out of the waters. 'I have been emaned from his nostril,' says the young Horus of his father, and he [p.290] is called the 'living soul (that is breath) of Atum.' Nef-ru will read 'breath of the mouth,' and the nefer ideograph, a musical instrument, is corroborative. There was a form of the nefer earlier than the viol, as Horapollo[52] calls it—the heart of a man suspended by the windpipe, signifying the mouth of a good man. The title of Nefer-hept, rendered 'the good peace,' may also mean 'the breather of peace.' There is a description in the Gospel of John[53] which is related to this subject. The risen Christ comes into the midst of the disciples, 'the doors being shut,' and says, 'Peace unto you.' And when he had said this he breathed, and said, 'Receive ye the Holy Ghost.' That is a picture of the Nefer-hept, whether as Atum or Khunsu. Nefer also signifies to bless, and here the blessing is breathed as 'peace.' In the chapter of 'How a person receives the breath in Hades,' the deceased cries. 'Oh, Tum! give me the delicious breath of thy nostril,'[54] the breath of renewed life. The Festival of Tum is the festival of passing the soul to the body. 'My father Tum did it for me. He placed my house above the earth: there are corn and barley in it. I made in it the festival of passing the soul to my body,'[55] the soul being the breath.

Atum supplied the breath of those to be, and reproduced the image of breathing life, he himself being that breathing image of visible existence in the renewed form of Nefer-Tum, the Iu-su. The proof that the word nefer has to do with the breath is furnished by the lily-lotus of Nefer-Atum. This lily is borne on his head, or his head appears emerging from the lily, which is mystically called the 'guardian of the nostrils of the sun and the nose of Athor.' The lily, the symbol of Tum and Athor breathing out of the waters, is the type of Tum, who, in the Stele of Excommunication, is designated the 'giver of breath to all nostrils.'[56]

The doctrine of Atum, the breather of souls, with Nefer-Atum as a form of the breathed, the continuer (nefer) of Atum, furnished the myth of the creation of Adam, in the Hebrew Genesis, of whom it is written in the English version, 'The Lord God formed man (of) the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul.'[57]

Atum appears in the Ritual as a male triad in one person. It is said, in the 17th chapter, the gods, Hu and Ka, are 'attached to the generation of the sun, and are followers of their father Tum daily.' That is Atum, the god of the two heavens, whose station is equinoctial, has two manifestations, the one in the lower, the other in the upper heaven; the one as the god of light, the other as the deity of darkness. In the type of Har-Makhu he unites both; in the type of Khepra, the beetle-god, he makes his transformation from the one into the other character. The shrine, or secret dwelling, is said to be in darkness, in order that the transformation of this god may take [p.291] place[58]. The name of Ka permutes with Hak, and the original of both is found in Kak, and yet earlier Kebek. Hu is the spirit of light, the good demon of the double-winged disk, and Kak is the sun of darkness in the nocturnal heaven. Exactly the same representation occurs in the Maori, where the word iho is a correlative, and has the value of ake, and yet ake is also the converse of iho. Hu and Iho are the modified forms of Hak and Ake, just as har, the upper, is of kar, the lower. A form of this triad is shown in the passage of the Hades by a picture of the divine bark carrying the solar disk, enclosing a scarabaeus. The god Sau is at the prow, and Hakau is at the poop. The beetle represents Khepra-Ra, the transforming sun. If for these we substitute Tum, Hu, and Kak, we have the triad of the Atum cult.

In the earlier mythos of the mother and son, the child Horus had a dual manifestation in the light and dark. In this the Har-Suti, the suffering Adonis or Thammuz, was represented as the blind Horus. He is spoken of in an ancient text as sitting solitary in his darkness and blindness. In the Royal Ritual at Abydus he is introduced, saying, 'I am Horus, and I come to search for mine eyes.'[59] The eye or his sight was restored to the sun at the dawn of day, or it was remade in the annual circle at the time and place of the vernal equinox. The blind Horus was another form of Ka or Kak, who is called the god Touch, he who had literally to feel his way through the dark, and is the prototype of our 'Chache—blind-man.' Chaeich, in Irish, means a purblind fellow; caoch (Gaelic), blind, empty, void. Kak (Hak), is identified with the blind and suffering Horus by his being portrayed as Harpocrates. Kak is yet extant in the form of our Chache-blind-man and Jack-in-the-box.

For Tum is the God who is in his box, chest, ark, or sheta, out of which he comes forth from the 'great place within the celestial abyss, lighted by the lion-gods,'[60] or springs up from his box like Jack, who also personifies the green man with a black face, as he dances in green leaves on May Day.

The ancient gods, those of Israel included, are now to be mainly met with at the toymakers; the divinities of childhood still. In the chimney corner, by the nursery fire, the deities are dozing away their second childhood, save that once a week the strings are pulled, and the puppets are compelled to keep up a kind of nodding acquaintance with the world from the pulpit, which now represents their box, on Sundays.

As before shown, our 'Black Jack'—whether represented by the Jack in his box, or the sweep in his framework of spring foliage, or by the 'Black Jack' of our winter greens, or the spirit called 'Black Jack'—is identical with Kak-Atum, who is also represented by the image of a black doll, as a sign of life in the lower domain. Also the [p.292] white and black of the gods Hu and Kak have been faithfully preserved in the white surplice and black gown of the clergy; and just as Atum in his box was the black Kak, so the black gown is still put on when the pulpit is entered by the preacher in the second character. The guiding star, or the sun in the Hades, the nocturnal sun, the sun in the winter signs—these are the origins of the black god, the black Sut-Nahsi, the black Osiris, the black Kak, the black Krishna, or the black Christ.

The greater mysteries were held at midnight. In truth night was the earliest time of light, and the evening and morning were the first day. The Jewish Sabbath, beginning at night, still records this fact. Night was the mother of all the manifestors of light. The sun of night, that passed for ever through the underworld, and returned in spite of death and darkness, was the victorious one, the helper, saver, comforter, whose first manifestation was the morning; who came to evoke the religious fervour of those whom the night and its terrors had already brought into a kneeling attitude from fear. This was the particular deity made known to Moses as the sun in the Akar, or hinder-part of the celestial circle, by the name of Jah, the great god of the psalmist, who praises him by name as Jah or Jach. This name of Jah is supposed by Fuerst[61], Gesenius[62], and other Hebraists to be a word abbreviated from Ihvh (הוהי), or derived from a different form of pronunciation. But the writer of the Book of Exodus is right, and the Hebraists have never known it—Jehovah was not the same divinity as Jah. If Jehovah had been a male divinity from the first, he would have represented Khebekh, the son of Kheb the genetrix; but the positive changes in the naming preclude that from being a possibility. When, in the fourth chapter of Genesis, men began to call upon Ha-Shem-Jehovah, the name was identical with the sen of Jehovah-genetrix, who is there represented by Sut-Anush, and later by El-Shadai. Also the Hebrew carefully retains the ה terminal to the name of Jhv, for the feminine Jehovah, as in Aloah, a goddess.

If the deity made known to and by Moses had been Jehovah, he would of course have been known already by that name, and by making the name of Jah to be identical with Jehovah, the god is made to bear false witness against himself. The two names have been confused by translators; the Hebrew rabbis knew well enough that Jehovah was not Jah, but a female divinity whose name was therefore not to be uttered; and when the name was written it was supplemented by the title of Adonai, or Adonai was employed in place of it to distinguish the male god from the goddess. The name by which the deity had not been previously known is Jah. This occurs in the fragment of an ancient hymn[63], called the 'Song of Moses,' or Mashu, who 'made hereditary titles for Ra,' and in [p.293] Exodus[64], two of the oldest remains of writings, of which we have only a later réchaufe in the present Pentateuch. The name originally given in Exodus is Jah or Jach, the god of the far earlier fragments and of the Psalms and ancient poetry; the same as the Egyptian Kak. In the hard form Jah is Kak, and Jach is the intermediate spelling of the name. Kak, Hak, Jach, with other variants, will be found in many languages, including the Hebrew type-name of akh; Akh, the Assyrian moon-god, the English Jack; Kodiak, Ijak; Saraveca, Cache; Laos, Xaca; Bushman, Cagu; Loanga, Chikokke (a black idol); Ge, black sun, Chugh-ra; Erroob, Geggr; Singhalese, Jaca (the devil); Seneca, Kachqua; Port Philip, Kaker; Susu, Kige; Angami Naga, Achuche; Cuban, Jocahuna; Galla, Wak; Gonga, Yeko; Sereres, Aogue; Finnic, Ukko; Otomi, Okha; Sioux, Ogha; Arabic, Jauk; Japanese, Jacusi, god of healing; Koniaga, Evak, the evil spirit, and many more. The name depends on Kak, meaning darkness, and on the light, whether as star, moon, or sun, being the deity of the dark. Kak was the solar god in the Akar; so is Jah, the divinity of the hinder part shown to Moses. Kak is the god of darkness, and the word means darkness. So הי is annexed to a noun[65], to denote horrible darkness. Jah is the god of darkness. The god of the psalmist[66], who bowed the heavens and came down, was the descending sun, the beneficent deity of the dark; the darkness was his secret place. The god of the dark was portrayed as the black god.

In Strabo's[67] account of the exodus we are told that Moses, the Jewish teacher, was opposed to images of the deities[68]; but neither Moses nor any one else could get rid of the imagery which is still extant in the writings and reproducible for the reader. My conclusion, as easy to defend as to suggest, is that the Ashar, in Evah Ashar Jah, is a part of the proper name, equivalent to the Phoenician רסא, an epithet of Baal, the son, as consort of Asherah, the goddess of the tree and the pillar who was the object of secret adoration in Israel when the cult had been publicly suppressed. Asherah, Astarte, Ashtaroth, are finally one with Jehovah as the primordial genetrix; Asher-Jah was a form of her son, the son who in mythology grows up to become the husband of the mother and the re-begetter of himself as his own father. This was so with the earliest duad of the mother and son, whether Sabean or solar. The virgin and child were before the fatherhood was individualized on earth, and therefore before it could be typified or divinized in heaven. Now, this development of the male god from the son of the mother into her husband and the father of souls is traceable in the change from Aten to Atum in Egypt; also in the evolution of Osiris, the father god, out of As-Ar, the Har-son [p.294] of Isis; she who came from herself. The Ar-son is P-ar, i.e., Bar, Baal, and this development can be traced in Israel.

'It shall be at that day, saith the Lord {thou} shalt call me "my husband," and shalt call me no more Baali,'[69] rendered 'my Lord,' and not inappropriately, for Baal is expressly the Lord, as son of the mother. The ar or har (Eg.) means the lord. Aten, or Adon, is the lord, and the lord is the prince, son, heir-apparent, the repa of mythology, who precedes the pharaoh and represents the Har-son that was earlier than Ra. This was the Shem that men began to call upon at the time when the Anosh was born to Seth, or when Sut-Anush was made the male manifestor of the female deity.

The earliest god known to any mythology is the son of the mother, the eternal child, boy, or lad. El or Al was the supreme god of the Babylonians; the prince of gods, the lamp of the gods, the warrior of the gods (the characters of Bar-Sutekh). On Assyrian monuments Baaltis and the 'Shining Bar' are found in immediate juxtaposition.

Har-pi-Khart, distinguished from Har-pi-Kherp, is not merely Horus, the child; he is the child of the motherhood solely, that is the ar, har, or khar, with the feminine terminal to his name.

The Asar, who in Egypt was son of the mother, and later consort, is in the Phoenician רסא (Asir) the husband. In Hebrew asar means the spouse, the wedded consort, whilst ashar or gashar signifies to be united sexually, to be married. Ashar-Jah is thus Jah, the husband, distinguished from Baal, the son.

There is no other origin for the Hebrew El, a name of the supreme deity as male, because it belongs to the sonship of the motherhood. It is useless, likewise, to discuss the meaning of Al (El) apart from the earlier forms in Gal, Kal, and Kar, which alone are primary. El is the worn-down form of hal, or har, khar, and khart, extant not only in Egypt, but in the Fijian god Kalou, called Kalou-Gata, the god who fulfils what he promises; is as good as his word, the equivalent of the Egyptian makheru, or true voice; Kalevala, the Finnish divine hero; the Greek Kurios, and others, including the Cornish Golly, or Goles, who is still sworn by in England, and is represented by the uplifted hand; goll, as hand, being equivalent to the kher sign, which is the oar-sceptre, or hand of Horus in crossing the water.

Asar (Osiris) is the son of As, Hes, or Isis, so El-Shadai is the son of Shadai, the Dea-Multimammae. 'I am El-Shadai,' is the first announcement of his name and presence made in the Hebrew writings[70]. This the Targum of Onkelos renders by 'Anah chiv­lah sapukah.' Anah (הנא) has the meaning of being brought on by adaptation. Chivlah (הלוח), from לוח, denotes the bringer­forth, the gestator, and sapukah signifies the added and joined [p.295] together, the exact equivalent of Ashar-Jah; El, son of Shadai, being brought on as the god attached and wedded to the genetrix, as in the original mythos.

The earliest Ar was Bar, or Baal, and in the Hebrew writings the name of El interchanges with Baal. Baal[71] alternates with El[72]. Baal, the supreme god of the Kheta and the Syro-Phoenician peoples, was Baal-Sutekh, the ass-headed Sut of the monuments. This was the Baal of the heavenly dwelling or the tower of Saturn in the seventh heaven, when Sut had become a planetary god, as Saturn. Al is the son, then, identified with or as Baal, i.e., the Sabean Baal, who was Baal-zebul or Baalzebub and Bar-Sutekh. Bar-Typhon (Eg.), Baal-Zephon (Heb.), Baal-Kivan (ןוכ־לעב) of the Phoenician and Babylonian mythologies, and the Baal-Kivan of the Numidian inscriptions, are each and all the son (al) of the genetrix, who was first the goddess of the seven stars, next of the moon, and lastly of the sun.

Baal is compounded with Jah in the proper name of Baaliah, i.e., Jah, the son, as Baal, Bar, or Al, and Baaliah, a Hebrew proper name[73] as a divine name, distinguishes the deity Jah as Baal, who was the earlier son (al) of the mother. The most varied abbreviations are found in compound proper names, where the beth becomes a mere sign of abbreviation. It is so made use of for the name of Baal. Fuerst[74] quotes the Phoenician םט׳ב reduced from םעט־לעב with the name of Baal represented by the beth. We have the B'Jah of Psalms 65:5, Psalms 68:5, Isaiah 26:4, which we can now read as a modest annunciation that Baal-Jah is the name signified, only Baal had then acquired a bad reputation. Moreover the B' is brief for either Baal, Ben, Bar or no. 2. These ancient significates are all essence, and this B' suffices to identify the god Jah as the son who was Baal, the manifestor, in a twofold form, the same as Sut-Har, Sut-Nubti, the dual Anubis, or the double Horus.

Philo-Judaeus, speaking of the mysteries of Baal-Peor, tells us that the votaries opened their mouths to receive the water that was poured into them by the priests[75]. Baal-Peor is called lord of the opening, which this action symbolizes. The Hebrew רועפ, rendered by the Seventy φογώρ, a hiatus or opening, is the Egyptian pekar, a gap, opening. Ar denotes that which is fundamental. Pekar also has the significant sense of being in flower; one of the Two Truths. At their period of pubescence the maidens were dedicated to Baal-Peor. This identifies Baal-Peor with Sut, or Bar-Typhon, who is designated the Opener. The year was opened by the star named after him. In the Magic Papyrus[76] the 'two great goddesses that conceive and do not breed are opened (sennt, to open the ground, make a fresh foundation) by Sut and sealed by Har.' Interpreted by the Two [p.296] Truths, this identifies Sut with the water (blood) period, and Horus with gestation or breath; the one represents the opener, the other the closer of the womb; the one flesh, and earth; the other spirit and heaven. In the planisphere Sothis was the star of the opening year and of the inundation with which the year opened; it was Bar-Sut the opener, or Baal-Peor. Sut-Har, in the first year, was represented by the wolf, or Orion. Baal was the opener as the child, son, the khart, or child of the genetrix.

The Phoenician Baal of the earliest time was known by the title of Baal-Itan, Βελιτάν[77], this was understood to mean the old Baal, the first form of Baal. Itan answers to the Egyptian Aten, the circle-maker, the sun of the disk-worshippers. In Hebrew ןתיא also identifies the old as an epithet of the highest male deity. The 'old' here signifies the first in time. Baal or Bar was the old, first, supreme star-god. The terminal kh in Sutekh has long perplexed Egyptologists, but when we find that Osiris at Thebes is called khe, the child, and that the khu, sieve, stands for a child, there can be little doubt that Sutekh is expressly the child of the mother, Astarte. Also 'At,' the root of Aten, is the child or lad in Egyptian. Baal-Itan or Aten is the earliest form of the solar Baal and Aten, the Adon of Syria and Adonai of the Hebrews, identified as the son by the prefixed Baal. Further, by aid of the Phoenician Asar, we are enabled to identify the Hebrew El. Asar or Isar, with the divine name of El suffixed, is the Egyptian Asar, as son of the mother. Asar was an epithet of Baal, the son (Bar) or consort of Asherah (הרשא) who was a Phoenician goddess, sometimes synonymous with the Sidonian Astarte[78]. The Asherah image of 2 Kings 21:3, is one with the Asheroth of 2 Chronicles 33:3, so the goddess Asherah is identified by the Seventy and others with Ashtaroth. Asherah, read by Egyptian, is the abode (ah) of asar, the child of As (Isis), the Great Mother being personified as the abode as well as the tree—hes, or the divine abode[79]. Asir is an epithet of Adonis, who is called רסא־ינדא. El-Shadai, Adonai, Baal, are each a personification of the son of the genetrix belonging originally to the cult of Sut-Typhon, which was precisely that of the Romish Church of today, the worship of the virgin mother and her child.

Many secrets of the early religion are enshrined in Hebrew proper names. Thus Allah (הילע) or Galiah, identifies the god El, the son Al, as Jah. Adonijah identifies Adon with Jah, and Ramiah[80] identifies Rimmon with Jah.

It has now to be suggested that where Jah is announced to Israel as the new god, Evah Asher Jah, the status of the earlier El has been changed from the son to the spouse of the mother, and the divine fatherhood is intended to be introduced. Eyah Asher Jah reads: 'I am Jah, the husband,' implying the begetter of souls and [p.297] thence the divine fatherhood, as an advance on the doctrine of the earlier mother and son. El-Shadai and Jah then we take to be two of the 'hereditary titles' or designations of descent of the sun-god, Atum-Harmakhu, which were 'In the writings of the Lord of Sesen, the scribe of the king Ra-Harmakhu, in the royal palace of On, consigned, performed, engraved in script under the feet of Ra-Harmakhu.'[81]

These writings of Shu may be supposed to have contained the originals of those which are in various traditions assigned to Moses, and to have been carried forth from On into Syria, together with a version of certain writings of Taht, the Egyptian David; and from thence we infer the writings of Shu (Moses) and Taht (David) were carried into Syria and Palestine, to become the Pentateuch, the books of Joshua and Job, the Psalms, and the missing Book of Jasher[82]. In On the god Atum was worshipped with his consort Iusaas and their son Iu-em-Hept. These three form the trinity proper of father, mother, and son, in which mythology landed religion at last as it was in the worship of Osiris, Isis, and Horus, or Amen, Maut, and Khunsu; but the worship was characterized by peculiar tenets and types. In the town of Tum, Pa-Tum, the Pithom of Exodus, Tum was worshipped under the surname of ankh, one meaning of which is the living, and Brugsch Bey makes much of the god Atum of Heliopolis being called ankh, the living god; as if the living god could only have been known to the Hebrews at Pa-Tum, in Egypt. 'This is the only case,' he says, 'in the Egyptian texts of the occurrence of such a name for a god as seems to exclude the notion of idolatry.'[83] Enough for the present purpose that Tum was expressly called the Living; this with the masculine article prefixed would be Pa-Ankh. Tum was also personified as Sutem the hearer, or hearkener, the Judge who hears truth. He is called Sutem or 'hearing' in the time of King Pepi[84], (6th dynasty). The ear is a sign of the descent on the Sut-Typhonian line, from Sut to Piten, from Kebek to Kak, Atum having been the earlier Aten. It may be noted that the proper name of Azniah[85] signifies Jah the hearer, from azen to hear, and Jah, Jach, or Kak is a form of Atum, the god who hears or perceives in the darkness, hence the god of the dark based on the nocturnal sun. Tum-Ankh of Pithom was served not by priests like the other Egyptian divinities, but by two young girls who were sisters, and who bore the title of honour, urti, the two queens or twin-queen. A serpent was considered to be the living symbol of the god of Pithom, called in the Egyptian texts the magnificent, the splendid. According to Brugsch it also bore the name of הלנ, which he renders the smooth[86]. But as the word also signifies to reveal, disclose, open, and is applied to the open ear[87], the serpent Geleh may have been another type of Tum-Ankh as the Hearer. The consort of Atum of [p.298] On is named Iusaas; styled Regent of Heliopolis. She is a form of Isis or Hathor, to judge by her headdress. 'Her divine role,' says M. Pierret, 'is most obscure; her name itself is a mystery. On peut le traduire; venue de sa grandeur.'[88] But a better rendering may be found in perfect keeping with her character. She is the mother of the son whose name is Iu-em-Hept. She herself also has the title of Neb-hept, the mistress or lady of peace. The accented sa in her name implies the earlier sif; both sa and sif are names of the son who is Iu. As is a name of the genetrix, Isis; the as, the seat, chamber, house, bed, resting-place, maternal abode, the secreting part of the body. Iu-sa-as is thus the as or womb of Iu-sa, Iu-sif or Iu-su, three modes of naming the son Iu. Iu means he who comes, and Iu-sa, Iu-su or Iu-sif, is the coming son, the messiah of mythology. The hes was also represented by the sacred heifer as a type of the virgin mother. Iusaas is the cow, the chamber, the womb of the coming son, the child that is to be. There is still another meaning. Iu signifies double. The Iu was of a dual nature. In the Hermean zodiaci one mother, the virgin, is in the sign Virgo; the other, the gestator, is in the sign of the Fishes; a kind of mermaid. Iu-sa-as will read the double-son-house, double-seat of the son, or seat of the duplicated son. She is the double-seat of Atum in An, in person. Perhaps the most complete rendering of the name of Iusaas, and one that includes the mythological meaning as well as the philological, is, 'She who is great with the coming one,' that is, with her son who was Iu. The name of Iu-em-hept is variously spelt with the Ai, Aai, Iu, and Au. It was abbreviated into I-em-hept, and became the Greek ΙΜΟΥΘΟΣ. Both Iu and Aai mean to come and to bring, so that Iu-em-hept is the peace-bringer or he who comes with peace, who, as the Nefer-Hept, is the breather of peace. In the solar or luni-solar trinity there was one of the three who was for ever the coming one, the exact analogue of the expected man of America, looked forward to as the 'Coming Man.' This was the Iu, Au, Ao, Af, Yav, Yahu, Ahu, Iah, Tao, Hak, Kak, Kefekh, and other variants of the one name of the youthful god. Osiris has the title of Neb-Iu, the coming lord. Ie (Iu) was written over the door of the young sun-god Apollo at Delphi. Tum was called Tomos by the Greeks. Thomas 'which is called Didymus' renders this duality of Tum by name, and the epithet serves to identify the Didymean Apollo with the sun of the two horizons impersonated in Tum, or in Iu as the dual son. Iu-oliter is the name of a Finnish deity who not only comes but also brings fish into the nets of the fishermen of the Baltic; a form of bringing attributed to other messiahs. Hept, in addition to peace, means plenty, heaps of food. Both natures of the father and mother were blended in the later son, and before the fatherhood was founded both sexes were represented [p.299] by the dual child. The son of the mother as Iu or the double Horus personified the future of being, the becoming, and was the type of futurity presented by youth, the image of coming into being, the mythical Iusu or Iusif the coming child. Hence the doctrine goes back to the child in the womb of the great mother, and has to be thought out there as a beginning; hence au (Eg.) to be, and au the embryo, the coming being. It is as old as the god Ptah, who was personified as the embryo, and as Sut the ass-headed, for Iu is an ancient name of the ass. Now the worshippers of this manifestation of the eternal in time were the 'Ius,' or Jews, and the doctrine of the coming one of the heavens led to their false and fatal expectation of the Messiah on earth.

All that is expressed in Revelation[89] by the ΑΩ, 'which is, and which was, and which is to come,' is found in the Egyptian 'Au,' signifying was, is, and to be. The letter u represents the later o. A and i interchange in Egyptian, a being the English i, and in the name of Iu-em-hept the Iu has a variant in Au, the AO or alpha and omega of the Greek alphabet and of the Mexican pictographs. We are told that all who entered the temple of the epicene divinity Serapis, bore on their brow or breast the letters or signs of Io (Iu)[90].

There were different modes of indicating this double divinity and the dual nature of the Iu. For example, the dual signification of the name of the Iu or Jew would appear to have been perpetuated in a practice of the Abyssinian artists who, according to Salt[91], invariably and of set purpose drew only the profile of a Jew, the reason of this curious custom being unknown to him. It was a mode of suggesting the dual expressed by Iu.*

* The English medieval Jew-Stones were double. Another illustration of the Iu or Jew in relation to the Egyptian deity. In my identification of the god Tum, the lower minified sun, with Tom Thumb and the impostor 'Saint' Thomas, the crowning illustration was omitted. The recurrence of the shortest day reminds me that this is the day dedicated to Thomas. Also Drake relates in his Eboracum[92], that there was a custom in the city of York for a friar of St. Peter's Priory to have his face painted like a Jew and to be set on horseback with his face to the horse's tail, to ride through the city, carrying one cake in front of him and one behind. The double cake denoted the two paths of the solar orbit. The friar represented Youl in person, and was accompanied by the youth of the city shouting youl, youl. The MS cited by Drake connects the custom with the betrayal of the city to William the Conqueror who had obviously taken the place of the sun-god[93]. Tum was the sun of the hinder part, and is represented by Youl (Iu-el) riding backwards, and the Jew or Iu, and here on Tum's (Greek, Tomos) day we find the same transformation of Tum into Iu—as shown by the accompanying Youth—taking place, that was portrayed in Egypt as occurring at the time of the spring equinox, when Tomos 'called Didymus' or dual, made his transformation into Iu-em-hept.

The dual nature of the Iu-God is correctly depicted in the person of the young man with feminine paps. Bacchus was portrayed with female breasts. In the Soane Museum there is a Greco-Roman statue of the child Horus—the first half of the double Horus—made in the image of the female. Saint Sophia, [p.300] intended for the Christ in the Roman iconography, was delineated as a bearded female[94]. The long and typically feminine robe is another sign, whether this be worn by Jewish high priest or Roman pope. Anhar, who is male-female, twin in Shu and Tefnut, is likewise a wearer of the long robe. The long garment—in which was 'the whole world'[95] in the sense now explained—was worn by Iu-em­hept. He is figured at Memphis seated, and holding an unrolled papyrus on his knees, as the wearer of the long robe. We have already identified this deity as the Egyptian Jesus, to whom the 'wisdom of Jesus' is ascribed as an Egyptian writing, and of whom it is said, 'This Jesus did imitate Solomon, and was no less famous for wisdom and learning.'[96] A form of this god is found on the monuments at Biban-el-Muluk, with the name of Au or Iu. As Tum-neb-tata, he is the black wearer of the white crown[97]. His portraits were copied by Wilkinson. In one of these he is of a black complexion, in another[98] he is bull-headed, with the name of Au, or Sutem, the hearer. To denote hearing, says Horapollo[99], the Egyptians delineate the ear of the bull, and the reason given is that when the bull hears the cow lowing he hastens to respond. Au, the bullock-headed, is the hearer. He has the style of Sutemi, the hearer, resident in the House of Shu, and he is the lord of victory. Shu, be it remembered, is the Egyptian Moses, and Au (Iu), the bull-headed, is the dweller in his house. Also he is a form of the black god, otherwise Kak or Jach. He is identified with Atum as the hearer, the bull's ear having been preceded by the earlier types of the ear of Sut, who was the hearer as the long-eared ass, the prick-eared jackal, the square-eared fenekh, and who at last deposits in the hieroglyphics the ear-type of At, Sut, and Sutem. The ear, says Horapollo[100], is the symbol of a future act. He is right. Au means to be; the being who was Atum as the old (au), and Nefer-Tum, Iu­em-hept, or Au, as the future of being, the coming one. Au denotes both the elder and the younger in one person, or the young-elder of the mythos. In the form of Au, Atum will supply another of the origins.

Au, as the son, is Ausu. Iu, as the son, is Iusu. And this god of Biban-el-Muluk, with the black complexion, is the black Jesus of Egypt. The black Jesus is a well known form of the child-Christ worshipped on the continent, where the black bambino was the pet image of the Italian Church, as popular as Krishna, the black Christ of India; and unless the divine son was incarnated in black flesh, the type of the black child must have survived from that of the [p.301] black Au, the black Ju, the black Kak or Jach, the black Sut Nahsi, the negro image of the earliest god.

Iu-em-hept may now be followed out of Egypt. According to Jablonski[101], Aesculapius was called Imouthos, and he thinks he was Serapis. There was an Asklepeion, or small temple of Serapis, in the Serapeum of Memphis. Ammianus Marcellinus[102] says 'Memphis boasted of the presence of the god Aesculapius.'*

* Kherp (Eg.) is a name of the prince or repa who comes, and the name of Aesculapius or Aesclepius is probably derived from Kherp-iu with the prefix as for the great, noble; or, as Aesculapius is the divine healer, the prefix may represent the Egyptian usha, a doctor, physician. Thus Aesculapius is the Prince of Peace who comes for the healing of the nations.

A bronze figure of Iu-em-hept, the Egyptian Jesus, the Jesus of the apocrypha, may be seen in the British Museum. He is represented as a youth wearing a skullcap, and is seated on a stool in the act of unrolling a papyrus; perhaps a treatise on medicine, he being the healer, or Aesculapius[103].

Wilkinson was certainly wrong in assuming that Iu-em-hept could not be the leader of the heavenly deities who is called Emph by Iamblichus[104]. The figure designated Hemphta at the centre of the Hermean zodiaci will help to identify him. Iu was the same as Hu in the Tum triad; and the winged disk, or Aten, is a form of the Teb-Hut sign of the god Hu, the manifestation of Tum in the upper heaven. The disk has the wings of the dove, the type of that peace (hept) which was brought by Iu, the coming son, who was the second Atum, and the child of the lady of peace, Iusaas Neb-Hept.

The mythos of Atum and Jesus (Iu-su) contains the original matter of Paul's doctrine of the first and second Adam; he actually quotes it. 'So it is written. The first man Adam* was made a living soul; the last Adam a quickening spirit. The first man of the earth earthy; the second the Lord from heaven:'[105] And 'as in Adam all die, even so in Christ shall all be made alive.'[106] 'And as we have borne the image of the earthy, we shall also bear the image of the heavenly.' This was represented in the worship of Atum, the red Atum, who was of the earth as the lower sun, and the lord of heaven, 'the great god, lord of heaven and giver of life,' as he is called in his second phase, typified by the hut, or winged sun. In the character of Khepra, the type of immortality by transformation, the first Atum transformed into the second as his own son Iu, i.e., Iu-su, the Greek Jesus.

* Adam, the name of man in Lughman and Curali, and Adma in Adaiel, were not derived from the Hebrew.

'We shall be changed,' is a translation of the mystery of Khepra, to change, to transform. This change, or rebirth, was also effected by the mother Nut in her name of heavenly mystery. Hippolytus[107] says the Chaldeans called the man of earth who became a living soul, Adam. [p.302] This was the gnostic Adamas, Adam the Red, as sun, or as personification, was of the earth earthy, considered as the lower of two, and he became a living soul in the mythical transformation that was first based on the physiological, in which At-mu is the child of the mother, the embryo made of the red earth, the flesh formation; and the second Adam is the Iu-su, the child after it is transformed by the quickening spirit. Moreover, the youthful god, Iu-em-hept, had become a personal being postulated as existing in spirit-world, communicating with the minds of men in this life, and prefiguring the future in dreams. On one of the Ptolemaic tablets there is a record of the fulfilment of a promise made in a dream by the god Iu-em­hept to Pasherenptah concerning the birth of a son. This was as real to the Egyptian mind as that sealing spirit of promise referred to by Paul[108]. 'Henceforth,' says Paul, 'there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day; and not to me only, but unto all them also that love His appearing.'[109] Paul's crown of righteousness is the crown of justification or triumph given by Atum,* the lord, the righteous judge of the souls of the dead, at his appearing; when the deceased becomes the lord of eternity, to be reckoned 'even as Khepera' the transformer, and to be the master of the kingly crown.

* Chapter 19 called the 'Chapter of the Crown of Justification.'[110]

This crown is given to the soul when it has been justified in fourteen trials before the fourteen judgment-seats, that is, reckoning by the twenty-eight lunar houses, through one half of the circle, or the whole passage of the lower heaven. It is said to the deceased who has fought the good fight, 'Thy father, Atum, has bound thee with this good crown of triumph, with that living frontlet; beloved of the gods, thou livest for ever.'[111]**

** Compare 'Come ye blessed of my father.'[112]

The day of festival, on which was celebrated this triumph of Horus or the soul of the deceased and of putting on the crown of triumph, is designated 'Come thou to me.'

We are now able to utilize the strange-looking assertion found in the fragment from Justin out of Trogus Pompeius, to the effect that Moses was the son of Joseph. Such was the divine knowledge of Joseph, says the passage, that it 'appeared to proceed not from a mortal, but a god.' 'His son was Moses,' whom, besides the inheritance of his father's knowledge, the comeliness of his person also recommended[113]. Moses the son of Joseph! As history this is meaningless, but, as mythology, the statement is verifiably true. The bullock-god Au is the hearer who is resident in the house of Shu—the house of the lion-gods who light Atum, or Au, in and out of the abyss of darkness—and Shu is Moses; Au is the sun-god;  [p.303] Shu-si-Ra is the son of the Sun. It only remains to be shown that Joseph is a form of the Iu-sif, or coming son, to prove his kinship to the mythical Moses.

First of the name. Sif in Egyptian, is the son, as well as su or sa. Iu-sif is the son who comes, and equally the dual-natured with Iu-sa and Iu-su. There has always been a sort of indefinite identity of Joseph with Jesus in Christology which this may, perhaps, explain. Iu-em-hept is supposed to be a form of Serapis, the epicene type of Apis; and it is noticeable that Au has the heifer horns, not the bull's, or rather the calf's head, as Au is the hieroglyphic calf; which may be of either sex, and so is a type of both. According to some, Serapis was a compound of Sirius and the solar Apis, a type of the Sun-and-Sirius like Sut-Nubti. Now certain of the rabbis identified Joseph with Serapis, and this offers a combination in the sonship particularly appropriate to the Hebrews. They were Sut-Typhonians at first when Sut or Baal, Bar-Sutekh, was worshipped as the son of the mother, and the dual son who united the Sabean and the solar sonship of the Sun-and-Sirius would be a natural link between the Sabean and solar cult. But the particular duality of the Iu-sif is not here in question; enough that the Talmud calls Joseph Serapis in the treatise Avodasara[114], and that Serapis was a dual type of deity who has been identified with Iu-em-hept and Aesculapius. Serapis was the bull (or calf) of a dual nature. Au (or Iu), the son (sif) of Atum, is the bullock or calf-headed god in the house of Ma-Shu; and in the 'Blessing of Moses' he says of Joseph, 'His glory (is like) the firstling of his bullock.'[115] Au (Eg.) is the calf, which is here identified as the firstling of the bullock, or castrated bull. The name of the bullock in this place is likewise that of the cow[116], Au or Iu (and therefore Joseph as well) being of a twin-type. The dual nature of Joseph's name is shown by his being called Adonaim. Still more apparent is the myth where Rachel, in naming the child Joseph, says, 'The Lord shall add to me another son.'[117] Joseph, in the margin, is rendered adding, and iu (Eg.) means duplicating. The other child is Benjamin, son of the right hand. He was brought forth in the birthplace of the messiah, in Bethlehem-Ephrath. These are the two Horuses of Egyptian mythology, the two halves of Atum.

The two Sons of Joseph, Ephraim and Manasseh, are identical with Joseph, and both together are also called Joseph. Ephraim and Ma­nasseh, the dual form of Joseph, are the exact equivalents of the twin brothers in all the mythologies, one of whom is the firstborn, but the other becomes the chosen heir. So when the two are brought to the blind Jacob, he stretched out his right hand and laid it upon Ephraim's head, who was the younger, and his left upon Manasseh's head, guiding his hands wittingly, for Manasseh was the firstborn, and he blessed Joseph[118] or the two sons as Iu-sif. The psalmist says: 'Let thy [p.304] hand be upon the Man of thy right hand, upon the son of man (whom) thou madest strong for thyself.'[119]

In the first bifurcation of the dual son Joseph, Benjamin, the son of the right hand, equates with the second Horus, Har the younger; Har of the right shoulder in Skhem. Hence he is reproduced as the youngest child of the mother Rachel, who dies at the time of his birth. Joseph, as the sun of the left hand, the sun that descends to the north, goes down into Egypt, into the pit, Sheol, or Amenti; Benjamin ascends to the right hand of the father, he is the sun born in Ephrath or Bethlehem, whence came the young sun-god whose goings forth had been from of old and were aeonian[120].

Joseph was thirty years of age when he went out over all the land of Egypt. If an Egyptian had been asked the age of Horus when he came of age and went forth to renew the cycle and finish his father's work, he would have said thirty years. At thirty years the man or the god became khemt, the homme fait, called the man of thirty years; as the god he was Khem-Horus, the male manifestor, the virile adult. Thirty years is a typical number for manhood.

Another name of the adult son is sheru, the pubescent, the bearded (compare sheru for barley), and this is determined by the number thirty. The best of all evidence can be adduced to show that the Joseph who went out over the whole land at the age of thirty years was the repa, the sheru, the lord of the mythos. This evidence is, the present writer conceives, irresistible and irrefutable.

The title given to Joseph[121] in the Hebrew Bible is חנעפ־תנפצ, but an entirely different version is offered by the Seventy who render it as Ψονθομφανηχ (Psonthomphanech). Josephus[122] has Ψοθομφάνηχον (Psothomphanechon). This has several variants however, in the different copies; no less than eleven forms having been found. Bernard[123] in his note on Josephus thinks the original Coptic name was Psothomonponei, which he explains by Arcanam ille mihi reclusit. Jablonski[124], in his letter to Michaelis[125], writes the title Psotempheneh. Whiston[126], L'Estrange[127], Lodge[128], and other English translators of Josephus render the first part of the name as Psothom or Psonthom, and to these two forms it may be finally reduced for the present purpose. It has been sufficiently set forth that the god Atum of Pithom was particularly entitled The Living, that is, P-ankh. In his transformation into the youthful god he was Au or Iu, the sif (son), and became the mythical Joseph. Au is Sutem, the hearer; Sutem is also the title of Atum. It was as Au or Iu-sif that he became the hearer. Thus the two titles of the god are Sutem and Pa-ankh, and according to the record made use of by Josephus, when 'Joseph was now grown up to thirty years of age he enjoyed great honours from [p.305] the King, who called him Psothom Phanech,'[129] that is, p (the) sutem (hearer), p (the) ankh (living). Sutem and P-ankh are the two titles of Atum of Heliopolis, and Joseph as the repa, the sheru of thirty years, is known to Josephus by these two titles, assumed in the solar allegory every year by the Iu-sif or son of Atum and Iu-sa-as. But the Septuagint has Psonthom instead of Psothom, and the word sent or shent is Egyptian, essentially a mystical and divine title on account of the duality which it embodies. In the Pshent crown it denotes the two heavens, or two lands. In the Pshent apron it includes both sexes. In sShen or sen for the brother and sister it designates both sexes under one name. The shenti were a form of the twin lion which was at first female and afterwards epicene. Sen also means the second of two; and the double crown of the gods indicated the second, the added and dual character of the two. To put on the shent crown was typical of attaining the upper heaven, or the zenith, which is the equivalent word in the European languages; and in the African Mandingo santo is heaven.

When Horus was khemt, or became the sheru of thirty years of age, he put on the upper crown which completed the pshent. When the virgin mother passed into the second phase as the gestator she was called sentem (Sntm); psonthom is the same word with the masculine article prefixed, and sentem indicates the dual one, whether applied to the mother with child, the wearer of the two crowns, two serpents, or to the double Horus, the youth of thirty who is composed of two halves. It is in allusion to this adding and twinning of the two in one that the bringer-forth, the 'woman,' in the Ritual[130], says, 'I have united Sut in the upper houses.' In the Tale of the Two Brothers[131], the elder brother who represents the first Horus, is said to reign over Egypt for thirty years, and thirty years is the age of the second Horus when he begins to rule. It is the typical age of the adult (sheru) god, the second of the two brothers. Now when Joseph was thirty years old he went out throughout all the land, or was made ruler over the whole of Egypt. He rode in the second (sen) chariot, a parallel to wearing the pshent crown or being entitled psonthom, literally the unified or duplicated p-ankh the living, meaning that he represented the two characters paired, blended, pshen-t in one, which took place when the divine repa became Ra, or the twofold Tum was reproduced as Iu, the sif. The Egyptian explains both Psothom and Psonthom, and the evidence is absolutely conclusive at once and for ever.

The Jews, says Petronius, in characterizing their cult, call unto Heaven's ears[132]. They did so, whether designated Egyptians in Egypt or Hebrews out of it, as the followers of Sut-Typhon, the long­ [p.306] eared ass, or Tum-Sutemi, or Iu (sif) the hearer, typified by the bullock. As Iusaas of On, the divine abode of Iu the son (sif), the mother, therefore, of Joseph, was a form of the goddess Neith, whom we shall find in Asenath, he would be sif-nat in Egyptian, and this is the exact rendering of the Zaphnath in Hebrew; sif-nat-p-ankh is the living son of Neith, the one of the two in the mythos who never dies. Thus we recover three Egyptian titles in sif-nat, the son of Neith, psothom the hearer, and psonthom the duplicated or added. The Hebrew ףסי for the added, contains the exact equivalent of p-sonthom, and it is applied[133] to the mother in conceiving or adding, where it expresses the sense of snatem the seeded, the gestating.

Asnath, the consort of Joseph, is recognizable as the Egyptian snat or snatem, a particular title of the mother, rendered the pleasing, reposing, sweet, agreeable, restful, peaceful. The root meaning is the bearing, the seeded (as shown by the seed-pod), and the name contains the elements of as, the great, and Neith, meaning the great or enceinte Neith. There is a full form of this name of the gestating mother in Mut-Snatem, a queen on a monument called the Statue of Turin. Iusaas, mother of the Iu-sa or Iu-sif is the Neith of On. As the goddess she would be called the daughter of Ra the sun-god, and pauti means the god or divine image. But according to the present interpretation the Jews in Egypt were worshippers of the Aten Sun, the visible glory; and the Hebrew ערפ, to be prominent, stand atop or at the head, would describe the Har-sun on the horizon; this agrees with the Egyptian pra, to be visible, manifest to sight, and pehti means the glory. Pehti-pra is the visible glory of the disk-worship.

According to the psalmist the deliverer who led Israel up out of Egypt when he 'went out,' and the burden was removed from his shoulder, and his hands were set free, and his bondage ceased, was Joseph[134].

One very ancient name of the Hebrew male deity is expressed by והי Jahu or Jaho, which is also the name of a Phoenician solar god. This form enters into the name of Joseph[135], so that Joseph is Jahu­sif which in Egyptian is Jahu, the son. Jahu is represented by Ahu (Eg.), a name of Atum, the modeller and framer, as a variant of Hu, Au, and Iu, who is the son. Iu-em-hept was also Ahu-sif, or Atum as the son.

Joseph as the sun-god supported by Shu, the god of the bow, who is figured also as the uplifting hands of Ra, or by Moses with his hands upraised, is delineated in the astronomical chapter. 'The archers have sorely grieved him, and shot (at him) and hated him.'[136] That is a picture of the sun in the Archer, where he was diminishing daily and [p.307] losing strength. But he was sustained and protected by the lion-god of the bow. Shu with his arrow or Mâtet with his bow. 'His bow abode in strength, and the arms of his hands were made strong by the hands of the abir (ריבא) of Jacob. From thence is the shepherd, the stone of Israel.'[137] The character of Anhar is here portrayed. Shu supports the solar disk, Anhar the nocturnal heaven. 'Uplifted is the sky which he maintains with his two arms.' His hands sustain Ra in the weakness of his declining age, or in the lowest signs from the Archer round to the Fishes. He is the shepherd as the star Regulus. He is the crosser over the river Eridanus, and the Abir or Abar as Egyptian means the one who crosses, passes through willy-nilly to the other side, one who bored his way, as it appeared to the primitive men, through the earth to ascend on the side opposite. The stars that did this were the mighty ones. Anhar as Cepheus, Regulus, or Mars, was one of the Abirs or Kabirs.

Before being let down into the pit Joseph is divested of his coat of many colours. So is the sun as Tum on approaching the Pool of Pant (colours, paint). The Osirian says to this setting sun, 'Indescribable is thy colour; we are beholding all the colours of Pant.' 'Glory to thee, O Tum, setting from the land of life, in the colours of the Gate.'[138] 'Great one who journeys to the Production of Colours, ye are at the Pool (of Pant).'[139]

Tum was the sun going down into Egypt or Khebt, the north. He was Atum-Adon, and in his dual character Adonaim, as Joseph is designated. He too left behind his coat of many colours in the pit or Pool of Pant. Elsewhere, Joseph, or his Atzem, is brought up out of Egypt by Moses and Joshua.

In the account of the exodus given by Josephus from Chaeremon, the myth is manifestly mixed up with the Egyptian history of an exodus. The leaders are said to be two scribes, called Moses and Joseph, whose Egyptian names were Tsithen and Petiseph[140].

We have attempted to derive the Egyptian name of Tsithen, as the leader up, from the celestial Egypt or the Deep. That of Petiseph appears to resolve naturally enough. Atum was the son of Ptah and Peht, the lioness goddess; Iu-em-hept being a form of Atum, who as the son of Peht was Pehti-sif or Petiseph, the name of Joseph in Egyptian, as explained by an Egyptian expert. Thus we recover the solar Joseph, who was accompanied by Shu or Tsithen in the exodus of the celestial allegory, which is here mixed up by Josephus with Chaeremon's account of the expulsion of the lepers, aat, or pests of Egypt[141]. At the same time Tsithen, as Moses, supplies another illustration of his being the lion-god Shu, for Clement Alexander states that Moses had an earlier name known as Joachim[142]. Joachim, in Egyptian Iu-akam, reads, 'the shield or buckler [p.308] (akhem) of Iu.' Shu was the shield and buckler, the bowman, the spearman, the warrior in support of Ra and his multitudes. Iu­akam or Jah-akam is an appropriate title for Moses, the manifestor of Jah, and leader of his people. Shu in his dual character (with Tefnut) furnished the Twins, and in an ancient Hindu zodiaci the sign Gemini consists of a human figure holding up both hands in the attitude of Shu, or Moses, bearing two shields, one on each side of him[143]. As iu (Eg.) denotes two and akam is a shield, this is Iu­Akam in Egyptian, and the two shields typify the double-support which Ma-Shu afforded the sun-god who here sits in the centre of the zodiacal signs as the Ao or Iu.

One name or title of Moses was Abiao.* Am (Eg.) is the leopard or cat-lion, into which Shu transformed when he made the 'likeness of Seb.' Ao is Greek for the Egyptian Au, the name of the young god in the 'House of Shu.' Abi-Au is thus identified both as Shu (or Ma- Shu) and Moses.

* Abiao. I am sure of my fact, but not of my authority[144].

The Israelites or children of Ra are the same as those who are found in the Egypt of the Hades and the wilderness of the Egyptian mythology. Their leaders are the young sun-god. Iu, Au, or Jah, and Shu, the older star-god.

Fuerst[145] says Iual, rendered 'Iu of God,' or Aliah translated 'God of Jah,' would be an absolute blasphemy. But Iu is the god Al, that is, the son-god, named as son of the mother, whilst Aliah positively identifies Jah as Al, the son, and Iu-al as Iu, the son, is synonymous with Iu-sif, or Joseph. ףסאיבא is a Hebrew proper name[146] which proclaims that God (Ab) is Joseph.

The proper name of Achiu[147] reads, God is Iu, i.e., double or twin in Egyptian, who as Iu-sif is the child who comes, and whose coming was of a dual nature, whence the personification of a biune being.

The name of Eliu-ani (ינעוילא) reads, 'to Iu are mine eyes.'[148] Iu or Au is the Iu-em-hept or Au form of Atum, who, as the son of the mother Iusaas, the child, sif, is Iu-sif, the Jewish Joseph, the twin or biune divinity.

Eloah is the name used by the ten tribes of Israel for the Elohim of the two tribes. Jehovah-Eloah[149], in the Ephraimite version, answers to Jehovah-Elohim in the version used by the ten. Because the ten, the Isharim, belonged to the cult of the genetrix, the goddess of the seven stars, in the first time, whereas Eloah denotes the god in a twofold form whom we now identify with Joseph.

Osiris (Asar), the son of Isis, is called Osiris-Eloh in the Carpentras (Phoenician) inscription; he is also the Neb-Iu on the monuments, and that is the dual or duplicative Lord who, as the son of the [p.309] mother, is the Iu-sif, the coming solar son, the exact equivalent of Joseph in Israel, the son who comes and duplicates, as Joseph reduplicates in Ephraim and Manasseh, the two sons or tribes whose divinity is Jehovah-Eloah.

It is known that the vau in הולא denotes an ancient plural, and לולא, so interpreted, signifies the dual El, as in Har the Elder, called Har-ur or Aroeris. Alala is a title of the Assyrian Tammuz. Elul also represents Har-ur as the name of this dual child of the southern solstice and the western horizon, the Iu-su or Iu-sif, who is the dual Eloah in Israel. הלא is a plural pronoun; הלא is a name for gods[150]; and these we take to be worn-down forms of הולא, the plural for the god of Jacob[151], and the Alvak of Magozim[152]. Melkart of Tyre was a form of the dual child of the mother, and he is designated the הלע (god) of fortresses. This is the same as the Alvak of Magozim in the Book of Daniel. The fortresses or rocks are the two horizons of the sun, and the Alvak Magozim, מזועמ־הולא is identical with Har-Makhu of the double horizon, or Atum in his dual seat.

Rameses III relates that he built a grand temple in the north of On for Tum, his Father Lord, and made an abode and a lake for Iusaas, and the total number of residents was 12,963[153]. The remains of this temple existed till quite lately, and were known as the Tel-el­Yahouueh, the Mound of the Jew. Our Jews had left Egypt with their Iu as Joseph, or as Adonai-Jah, before this temple of the Jew was built.

The worshippers of Iu were the Ius or Jews. It was a religious and not an ethnological name at first. The Jews were those who worshipped the son, more particularly the son of the mother, and might be Egyptians, Syrians; or Hebrews. The worship of the mother and son had extended over Palestine in early times.

'Our Bethleem,' says Hieronymus[154], 'now our very most august spot on earth, of which the psalmist sings; "Truth has arisen from the Earth," the grove of Tammuz—that is, of Adonis—was casting its shadow: and in the grotto where formerly cried the infant Christ, the lover of Venus was being mourned.' So was it, ages before the era called Christian and the supposed incarnation of the god in mortal flesh and human form.

Rameses especially dedicates to Atum, as God the Father, rather than to Jesus as the son of Iusaas; and Atum, as previously stated, was the sun-god Ra in his first sovereignty. Precisely the same change can be traced in Israel. The dual Eloah, Iusif, was superseded in turn, as Jehovah, Elohim, Shadai, and El-Shadai had been. Hence it is written, 'Moreover he refused the tabernacle of Joseph and chose not the tribe of Ephraim, but chose the tribe of Judah, the [p.310] Mount Zion which he loved.'[155] Judah represents the god of the twin-lions, or Moses and Joshua, the god of the lawgiver. 'The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come, and unto him shall the gathering of the people be.' The deity of Moses and Joshua, in the ancient fragments, is Jah, and the name of הדוהי, implies the worship, acknowledging, or manifesting of the god Jah. Judah denotes a new kingdom distinguished from the ten tribes of Israel and the dual Ephraim, and is therefore the representative of the Twelve. But we have not yet done with the cult of Atum; tedious as this tracing may be, it is necessary to prove the religious origins of the Hebrews, with a labour far beyond the intrinsic worth of the writings, which in themselves contain but little original value or authority.

It was as Khepra, the scarab-headed god, that Atum made his transformation from the god of darkness to the lord of light. And in Psalms 80:1, we read: 'Give ear, O shepherd of Israel, thou that leadest Joseph like a flock, thou that dwellest between the Cherubim shine forth.' The Hebrew Lord, Adonai or Jah, is expressly associated with the cherubim. He rides upon the cherubim and is the Lord of Hosts that dwells between the cherubim[156]. His seat is between the cherubim[157]. Sitting, riding, dwelling, his place is between the cherubs, and these are represented as the two cherubs. It is probable, as asserted by Clement Alexander[158], that the earliest cherubs imaged the two Bears, a dual form of Jehovah as Di-Genitrix, the plural Khepti. The solar cherubs were the two scarabs of the Egyptian zodiac, placed in the sign of the crab. These two beetles of Egypt were figured in an Ark with their wings outspread, as in the description of the cherubim, whose wings covered the mercy-seat, and whose faces looked one to another, after the Egyptian pattern[159].

Josephus tells us that Moses said he had seen such things as the cherubs near the throne of God[160]. The Hebrew word cherub implies the same thing as the Egyptian Khepra, the scarab-headed image of the former and transformer. Khepra and Kherf have the same meaning in Egyptian of forming and figuring. Khepra, the type of transforming by rolling and turning round, figured the circle, our cipher. Two beetles in the oldest zodiacs kept that circle of the sun at the place where the solstitial year began and ended, or in Egyptian language transformed. There was the gate that opened one way for the descent of the sun, and afterwards of the souls to the earth, the lower of the two regions; the other way being the outlet to the land of eternal birth, in the eschatological phase of the celestial Imagery. Although two beetles were pictured at times, the beetle itself was a biune image of working both ways, with hands and feet so to say, in rolling his globe, and making the circle. This has [p.311] dominated in the Hebrew for hands and feet, or the soles of the feet, kaph (ףכ), both extremities being named in the likeness of Khepra, the dual one. Kaphel, double or doubled, is the equivalent of Khepra the double-ended type of the biune deity.

Where the two beetles were placed was the join of the circle, the dove-tailing or two-oneing. It was the place of at-one-ment where the circle of the two heavens was completed; the sign of this conjunction being the two beetles or cherubs. The kaphareth, translated the mercy-seat and place of the meeting-cherubs, the tips of whose wings touched, and whose two faces looked one to another, was the seat, abode, throne of the deity, who, as the transformer at the kab (corner), was Khepra-Ptah. This goes far to identify the lord of the Hebrews, who rode on the cherubs and dwelt between them, with the beetle-god of those 'profane Egyptians.'

The nature or rather the number of the plural ending in oth (תו), as in Ashtaroth, has no determinative in the Hebrew, and yet the number in Ashtaroth-Elohim and elsewhere depends on it. Plurality in the hieroglyphics depends on the number of the gods reckoned in the godhead. One form of the plural includes nine gods. Put (Eg.) is number nine; the divine circle of the nine gods; and put is a later form of the word fut or aft for the number four, the four quarters, aft is a reduced form of hept (or khept), number seven; all because of the one beginning with the seven stars and the typhonian genetrix, who in the full form of the name of Ashtaroth-­Elohim would be Hes-Taur-Hept, i.e., Isis-Taur-t of the seven stars and the ark, both of which are named hept. Khept and Hept modify into Aft (the same goddess) of the four corners. As representative of the seven, Ashtaroth is really Ashtar-hept, the plural being sevenfold. In the reduced form of Ashtar-aft (fut) the plural in Egyptian is fourfold, based on the four corners. It has now to be suggested that the plural terminal תו is the equivalent for Aft, number four, the four quarters of the ancient genetrix, called Aft in this character.*

* If, as is here maintained, the North Pole was the centre of motion first observed, the initial point of all beginning, the Great Bear would certainly be the type of number as well as reckoning, and this it will be shown to have been. The name of Kheb-ti (Sebti and Hepti) supplies a type-word for the nos. 7 and 10. When khaft has been reduced to aft (variant fut), for the four corners still represented by the ancient genetrix, we find this is a chief type-name for four. Khaft and hept have also a deposit in khat and hat for no. 4; this may be followed in the names for no. 4, as—

On the line of Aft or Fet, for the four quarters, we have the following names of no. 4:—