'Nowhere do the inscriptions contain one syllable about the Israelites.'[1] That is the point blank assertion of one of the foremost transcribers from the monuments, who is also a devout bibliolater. It is perfectly true that they contain nothing direct for those who accept the Book of Exodus, and who think to find in Egypt a couple of millions of foreigners called Israelites, Hebrews, or Jews, as an ethnological entity entirely unknown to the Egyptians themselves. It was useless seeking for the Israelites on the monuments until we could get somewhat clear of the astronomical allegory, with its Egyptian myths turned into Hebrew miracles; its gods and leaders of the wars in heaven converted into historic personages.

The Hebrew books of the Genesis, Exodus, Numbers, Joshua, and Judges are invaluable as a virgin mine of mythology; they are of the utmost importance as an aid in recovering the primeval types of Egyptian thought, which, in turn, will interpret the Hebrew writings and permit of their being understood, as they never have been, and never could be apart from their original purpose and manner of setting forth.. For the Hebrews, who collected and preserved so much, have explained nothing. There is evidence enough to prove the types are Egyptian, and the people who brought them out of Egypt must have been more or less Egyptian in race, and of a religion that was Egyptian of the earliest and oldest kind.

Undoubtedly there is some very slight historic nucleus in the Hebrew narrative, but it has been so mixed with the myth that it is far easier to recover the celestial allegory with the aid of its correlatives than it is to restore the human history.

Josephus lets us know how the history was composed in accordance with the mythos. When recounting one of the Mosaic miracles he observes, 'Now as to these matters, every one of my readers may think as he pleases; but I am under a necessity of relating this [p.364] history as it is described in the sacred books,'[2] that is in the writings which were considered divine because they did not relate to human events.

If, as Bunsen asserts, history was born in that night when Moses led the people out of Egypt[3], it must have been stillborn, and no Hebraist or Egyptologist has ever been able to determine the date of birth. The monuments tell us but little of all that the Christian world has made such a fanatical fuss about. Egypt has told us nothing as yet, except that the Jews were indiscriminately mixed up with the Hekshus and Typhonians.

English Egyptologists might be named—not such however as Dr. Birch, the soundest and profoundest of them all—who have gone into Egypt and perused its monuments with the Bible for an infallible handbook, asking everybody and everything if they knew of such a person as Abraham (he who taught the Egyptians astronomy), or Jacob and his twelve sons, who went down there and grew into a multitude two millions strong? or a pharaoh, who was drowned in the Red Sea? or a Solomon, who married the daughter of a pharaoh? or the universal death, in one night, of the firstborn and flower of every family in Egypt? or the ten plagues? Surely they remembered the ten plagues, and the inferiority of the Egyptian gods to those of the Israelites, demonstrated by their inability to produce lice?[4] Yet so positively do the monuments deny all knowledge of these and many other things devoutly believed to be historical, that we may almost expect the imperturbable sphinx to shake its head in stony negation.

Brugsch Bey has spent much valuable time in attempting to establish the history of the exodus according to the mythos; but Hebrew history cannot be satisfactorily made out of Egyptian myth, and the monuments in answering for the myth refuse to corroborate the history. Hence the statement, 'Nowhere do the inscriptions contain one syllable about the Israelites.'[5]

The Hebrews never were in Egypt in the current sense; never were other than a portion of the 'mixed multitude' congregated in the Tanite, Sethroite, and Heliopolitan nomes; a part of the people named and execrated as the foreigners, hekshus, aamu, aperu, menat, fenekh, or aati, whose Egyptian designations will not determine their ethnology.

As the latest results of ceaseless research it appears that the Hekshus times and ethnology are just as indefinite. It is now admitted by Egyptologists to be absolutely impossible to ascertain from the monumental records when the so-called Hekshus period began, how long it lasted, or at what date it ended. Here, however, the lacunae of the monuments are supplemented by the indefiniteness of the Hekshus name.

According to M de Rouge[6], the Hekshus rule extended to 2,017 [p.365] years; whilst the art remains of the Hekshus periods discovered by Mariette[7] in his excavations are not Assyrian, not Phoenician, never foreign, nor anything other than Egyptian. As to the Hekshus names, Dr. Birch has remarked, 'They unfortunately throw no philological light on their origin. They are neither Semitic nor Aramaean, and would, except for other considerations, pass for good Egyptian pharaohs. They (the Hekshus) did not disturb the civilization.'[8] The final explanation is that the names and their bearers were Egyptian, and that the Hekshus reigns do not necessarily denote the conquests of Egypt by the foreigners, except in the religious sense. The leaders of the religious revolt were within the land and native to it, howsoever mixed the multitude of their followers. Herodotus affirms that the Ionians and Carians, whom he places in the time of Psammitichus, but who may have also belonged to the Tyrian camp at Memphis at an earlier period—were 'the first people of a different language who settled in Egypt;' and when brought to this test, the 'different language' of the invaders does not appear in Egypt as the result of the Hekshus rule[9]. The common notion of the continual conquest of Egypt by the Hekshus kings, considered to be the rulers of foreign races, is almost entirely wrong. It is wholly wrong in the beginning and only partly right in the end. There has been the greatest difficulty in the minds of Egyptologists regarding the statements that the proud and powerful empire of the pharaohs should be continually overthrown and found prostrate at the feet of wandering nomads and tribes of herdsmen and cattle-keepers; nor was it true in the sense generally accepted.

According to the new reading of the data now offered, the Hekshus are not the ethnological enemies and invaders of Egypt, as they have been considered hitherto. The Hekshus were identical with the Shus-en-Har of pre-monumental times; their cult was indigenous and primeval, and had never ceased in the land, although it had. been frequently or partially suppressed. For a period, anterior to Mena, of 13,420 years, a date often mentioned in the inscriptions, they had worshipped the god Har, whether as Har-Sut or the Har Sun; the peculiar iniquity of their cult consisting in the god being the son of the mother, the oldest genetrix who was Taurt or Typhon, whereas the Osirians had established the divine fatherhood, and adored Osiris or Amen-Ra as generator. The duad of the mother and child had gone forth over the world as Sutekh and Astarte of Syria, Duzi and Ishtar, the Phoenician Baal and Asherah, Hebrew Moloch and Khivan, British Hu and Kêd, and many more that need not be named here as the subject will recur again; this duad in earliest Egypt was Sut-Typhon.

The beginning of mythology with the mother and boy is universal, and still survives in the virgin and child of Rome. The [p.366] sonship preceding the fatherhood sheds a light on the remark made by Proclus in his commentary on Plato's Parmenides, who says that in accordance with the theology of the Greeks 'even Jupiter and Dionysus are styled boys and youths.'[10] The first boy and his mother were Sut-Typhon. Apt, Khept, or Taurt is designated the 'great one who has given birth to the boy, companion of the great one who resides in Thebes, the great mother of Kamutf.'[11]

Those who repudiated and degraded the old mother still continued her type, or brought her on under other names. As evidence that she was prior to and was converted into Neith, the great mother, it may be pointed out that the sign read hat-nat, the 'House of Neith,' was frequently read hat-kheb, 'House of Kheb,' who was the hippopotamus goddess.

The old genetrix Ta-urt became Hes-Taurt or Isis-Taurt, the cow-headed, whence Ashtaroth; and in the Samaritan Pentateuch[12] Ash­taroth-karnaim is rendered by מינרק תינפע, (Gaphneith qarnaim), in which we have both Kheb and Neith, as in the goddess Hes-Taurt and as in the two names of the abode, the birthplace. On the granite altar of Turin[13] we find 'Isis in Pafet' or Pa-aft. Fet or aft signifies the four quarters, and pa is the house, pafet the abode of the four quarters, which, as the aft, apt, or abtu, was the place of the rebirth. This not only belonged to, it was personified by, the more ancient goddess Aft or Apt, the hippopotamus-type of the abode. With this pafet may be paralleled the Gaelic pabaidh[14].

The old Typhon is designated the 'mother of the fields of the ah-en-Ru,' i.e. ,the first creator and establisher of the heavens, and the 'Resident of the Abode of the Bier' (in Ursa Major); and in the astronomical ceilings of the Memnonium of Thebes, and the temples of Esna and Denderah, she is placed at the northern centre as the mother of the revolutions of the heavens, close to the cow Mehur, who gave birth to the sun. This addition of the cow Hes, as the solar (earlier lunar) genetrix, shows the addition of Hes to Taurt, whence Hes-taroth or Ashtaroth. At Ombos, Taurt and Sut-Nubti were the deities presiding over the months. Taurt is called the resident in the pure waters belonging to the abyssal heights of heaven, and regent of the gods[15]. Taurt is also visibly continued as a goddess with the eye on her head, as prototype of Meru, Tefnut, and others. She is visibly changing from the hippopotamus to the human form, and is portrayed as beauty and the beast in one image[16].

She bore the first Ar, Har, Bar, or Baal, the son. Har, as her son, was the earliest of the pharaohs and not Ra. There are pharaohs on the monuments before the introduction of the name of Ra. The name [p.367] of 'pharaoh' is derived from hat, the son of the mother, who, as Neith, earlier Typhon, gave birth to Helios, and not from Ra at all. The Har sun is constantly appealed to in contradistinction to Ra. 'I served the Horus (pharaoh) in his house,' says the servant of a pharaoh[17]. The har being before Ra—we know of the introduction of the first name of Ra on the monuments—and the earlier son being the har (Horus) sun, the son of the mother and later Ar-Hes (Osiris), it follows that the first pharaohs, Mena, and others, were founded on the har. They were assimilated to the sun as Har-Makhu or the still earlier Sut-Har, and the pharaoh was P-har-Iu, the double Horus, or Horus of the two houses, who first appears as Sut-Har.*

* It should be explained that certain names of the gods are only epithet-titles such is that of Har-Makhu, the first form of whom was the star-god of both horizons, as Sut-Har, and the latest, the solar deity, Aten or Atum. The title of Har-Makhu is even applied to the planet Venus, as star of the double horizon.

There was an evil fact to face in the name of Sut-Har, as it identified the dog. In Coptic Sū (en) Hōr, the star of the dog, is the name of the Dog-star. This is the Egyptian uhar for the dog. Uhar implies khuhar, and shows the dog to have been the earliest khart or har, the son of the mother. Such origins were annoying after the animal types had been made human in mythology and divine in eschatology! The pharaoh may have become the Har, and later Ra of the two solar houses (Iu), or the great house, as rendered by de Rouge[18], but primarily the pharaoh, was the Har-Iu, the coming son of a twofold nature, and of the Two (Iu) Houses. This was the Har of the Shus-en-Har and the Bar or Baal of the Hekshus, whether worshipped within Egypt or out of it.

The rulers of the Shus are called Heks. The hek was an Egyptian regent and governor. The Hek-Taui was prince of two worlds. This hek, as prince and regent, shows the title was founded on the sonship which preceded the fatherhood. The god Hak, a form of Harpocrates, proves the type and identifies the child of the mother solely, brought on as Har, the elder; Har, the child. The Hek-Shus were the worshippers of Hak, who survived as one of the Tum triad, the still earlier Kak, god of darkness, or, the invisible being when eschatologically rendered, the Amen of the Hekshus.

A striking illustration of the typhonian origin or relationship of the god Atum is cited by Renouf, without mentioning the monument. The four names of Sut, as god of Senu, Sut of Uau, Sut of Un, and Sut of Muru, are all clustered together in one inscription as children of the god Tum[19]. That is, when the solar fatherhood was established in Atum, Sut, the son of the genetrix, was given to him as the son of the father in a fourfold local form. Also the twin lion-gods assume the type of Sut-Horus when they are the supporters of Atum-Ra.

The tombs of the kings at Thebes, those in the valley of Biban-el­ [p.368] Muluk, are filled with imagery that connects the cults of Atum and Sut-Typhon, particularly the tomb of Seti I, the devoted to Sut; the one god of the Two Truths being represented by Tum and the goddess by Ma. The typology in these tombs is so entirely unique, so different from the imagery found elsewhere, as to have arrested and repaid profound attention.

The golden age of mythology was the time of Sut, who, as the renn, the child-god of the ancient mother, gave the name to Saturn; the first period of existence in Egypt is the golden age, and to that we owe the worldwide tradition of the age of gold. Sut-Nub is the golden Sut, and in consequence gold became accursed in the Osirian religion, because of its typhonian relationship. In the representations on the monuments from remote antiquity gold was already tarnished and considered at least a root of evil, on account of its symbolical character. Plutarch[20] tells us how at the feast of the sun the worshippers were prohibited from wearing gold. Sut was the primordial manifestor of the seven in Smen. Sut was the scribe of the antediluvian stelae in the Karuadic land. The papyrus collection of receipts for curing leprosy in the time of King Sapti, the fifth pharaoh of the first dynasty, was enclosed in a writing-case under the feet of Sut (Anubis), who was thus acknowledged to be the lord of divine words, the divine scribe who preceded Taht.

A very early inscription contains invocations addressed to the Anubis of six different localities, i.e., Sut, in a sixfold form, considered topographically.

In the Egyptian Ritual the god Sut takes his turn with Horus as purifier of the soul[21]. He is 'god of the house, belonging to his houses, who informs the Bennu (a type of the resurrection) of the things of the gate.'[22] 'The great one shining with his body as a god is Sut, for Taht faces those who are among them in that band.'[23] This is possibly as the Sahu constellation, Orion. In the Magical Texts Sut is the creator, god; 'Thy father is Sut; thy mother is Nu; they vivify thee.'[24]

The chief sign of nunter (nuter) is the stone adze (Â), one name of which is Anup, and this is a name of Sut, god of the Dog-star, the opener of the year. Sut was likewise called the opener; the adze being a type of the opener. In this instance the likeness or type (nun) of time (ter) is related to the opener of the year in heaven, to the birth of the child (nun) and to the inundation (nun), as the nunter, or nnuter. Sut gave his name to the south (Suten), and royalty was named after him in the image of the sonship. King Kufu, of the fourth dynasty, is a representative of the god Sut as the son, Mar­Sut, who was probably the god of the Shus-en-Har for thousands of years before the monuments begin for us.

[p.369] Sut-Typhon was the divinity of Ka Hebes, the eleventh nome in Lower Egypt, and the Sethroite nome bears the name of Sut. Sut is one of the gods worshipped in the time of King Pepi, of the sixth dynasty, and occupies the place of Horus the son, with Osiris, Isis, and Nephthys. He appears twice on the same monument, and in each case the name has been partly erased. Taurt, whose name follows that of Sut, was worshipped as Kar-tek, the spark-holder in Pa-tek, the place of sparks; another goddess, whose name stands next to hers on the same monument, being that of Kar-tes, of Pa-tes, the flint-holder in the place of flint-weapons[25]. Tes, the name of the flint, also denotes the soul of self, and was continued as a title of the genetrix. Tuot, formerly Tuphium, repeats topographically the 'Taht formerly Sut' of the Ritual. It was here that Wilkinson copied a divinity, from whose head project the two ears of the ass or fenekh, which are typhonian[26]. These identify the figure with Sut, even though he has no name and his legend has been erased. The Tuphium is the maternal abode of Sut, the son.

There was a god, Sebt or Sapt, the full form of his name being Sebti. He is blended with Har of the east in Pa-Sapt-Har, the temple of Sapt-Har, apparently the pyramid-temple at Memphis[27]. This deity was depicted as a hawk with two upright feathers on his head. These equate with the two feathers of truth on the head of Sapt[28]. A pyramid also is one of his signs, and this reads Sapt or Sapti. Sapt, with the pyramid or triangle determinative, was copied by Wilkinson[29]. He is so little known that he has been called a foreign god. But the pyramid is the sign of Sebt, as Sothis, the Dog-star, and the two are connecting links between Sebti and Sut, and Sebti or Sapti is a form of the ancient Sut. The combination of Sut and Horus is well known[30], and it reappears in this Sapt-Har, of the temple pyramid of Memphis. The Anubis-jackal, which is also the symbol of Sap, serves to identify that divinity as a continued form of Sut-Anubis. As Sut is the earliest divine son, so Typhon, Teb, or Kep is the primal mother, who gave birth to the boy; Taurt being one of her titles. Aphroditopolis, the capital of the tenth nome in Upper Egypt, was the earlier tebu; Aphroditopolis, the capital of the twenty-second nome, was Tep-ah; Apollinopolis Magna, capital of the second nome, was Teb. These are all in Upper Egypt, and each is named from the old genetrix.

Apet, near Luxor, a principal quarter of Thebes, bears the name of the ancient mother, who personated the earliest Apt or Teb, the Crib or Ark of the divine child. On a Memphian tomb of the [p.370] fourth dynasty a lady is named Tebt, the female hippopotamus, and is therefore the namesake of the typhonian genetrix, the mother of Sut.

Apt, the reduced form of Khept, supplied the Egyptian language with its type-word for the angel, the messenger, especially the messenger of divine vengeance in the Book of the Dead. Ap means to manifest, declare, announce, make known openly, and Apt is the feminine manifestor, the angel or messenger who was the 'Living Word,' as goddess of the Great Bear, and of the fourfold type combining the hippopotamus, crocodile, kaf-monkey, and lioness.

The goddess Khut (a modified form of Khept) and Har-Khent-Khuti, were the deities of Athribis (Ha-ta-hir-ab), capital of the tenth nome of Lower Egypt. These were the oldest great mother and her son. The goddess Tut or Dood,* who was the mother of the great circle of the gods at Abydus, bears a name worn down from Tept. The same name is found in Dido, the Phoenician Astarte, who can be traced to Isis-Taurt, or Hestaroth.

* Dood. This modified form of tepht appears in the English 'Dud's-Well,' the tepht being the Well of Source, identical with Dyved. A festival called the Diud feast, held in the reign of Mary, is recorded thus 'On the 19th of October, 1566, Walter Macwalter beand callit and accusit of halding ane Idall feist, called the Diudfeist.'[31]

Enough to show the origin and continuity of Sut-Typhon in Egypt, where the worship never ceased, however much it was suppressed.

Few more precious relics of the past have been left to us out of Egypt than the account of Isis and Osiris assigned to Plutarch[32]. In this he observes: 'We have also another story told us by the Egyptians: how that once Apophis, brother to the sun, fell at variance with Jupiter, and made war upon him; but Jupiter, entering into an alliance with Osiris, did by his assistance overthrow his enemy in a pitched battle, and afterwards adopted him (Osiris) for his son, and gave him the name of Dionysus.'

'It is easy to show,' says Plutarch, 'that this fabulous relation borders also upon the verity of physical science.'[33] It is so without accepting his explanation.

One has to feel again and again that the matter is Manetho's[34], with added explanations. The present story is that of Sut-Horus, the god of the sun-and-Sirius cycle, who unites the ass or gryphon-headed bird with the solar hawk, in a brotherhood of Sut and the sun. Sut is the later Apophis, the Sut-Apehpeh of the monuments, the Sut-Har of the Shus or Hekshus; the Har-Sut of the inscription of Kufu.

The history of religion in Egypt and of the Egyptian origin of Sut-Typhon is bound up with this story. It rightly relates the quarrel which rent the monuments, as being that of Sut-Horus (Sut as brother of the sun), and the Egyptian Amen-Ra, who was identified by the Greeks as Jupiter Amen, also the alliance of the Ammonians [p.371] with the Osirians against the followers of Sut-Har, of Sutekh, of Sebek and the ancient genetrix Typhon.

Again he says: 'They tell us that Typhon (Sut) made his escape from Horus in the shape of a crocodile.'[35] This shows the passage of Sut into Sebek, when Sut was separated from Har, and Sebek personated the solar Ra. In consequence of this quarrel and divorce of the sun and Sut, and the adoption of the crocodile type, he says there was a continual custom in the town of Apollo (Har) for every one on a set day to eat some part of a crocodile.

There has never been so good a history of what occurred in Egypt as this, which is recovered from the mythology.

The Shus-en-Har did not cease with Mena, and the monuments of Egypt are figuratively rent from bottom to top with the convulsions of two theologies contending for the supremacy; whole dynasties being effaced from the records because they were the maintainers of the ancient Typhonian Cult, the worship of the starry mother and son. Shus-en-Har, disk-worshippers or Hek-Shus, have all one meaning when interpreted according to the theology.

Kufu, the founder of the Great Pyramid, was, according to my reading of the ancient tie sign found on his standard[36], and in the inscription referring to the Sphinx, 'a living Har-Sut,' i.e., he was assimilated to the divinity Sut-Har—Sut, the son of the old genetrix. Khept had been modified into Hat (har) as the current type, but she represented the goddess of the seven stars, Hathor's seven cows, and he, the king, was her living son Sut. He was the 'bull of the cows.' It was the religion which caused the bad repute of Kufu in later times among the Osirians, as reported by Herodotus, who says: 'One hundred and six years are reckoned (for the reigns of Kufu and Kefren), during which the Egyptians suffered all kinds of calamities, and for this length of time the temples were closed and never opened. From the hatred they bare them, the Egyptians are unwilling to mention their names, but call the pyramids after Phuition, a shepherd, who at that time kept his cattle in those parts.'[37] In this version the Hekshus king has become the later Shasu, identified with the graziers.

Philition probably contains the equivalent of P-har-iu; the plural being written with the alternative 'ti.' P-hal-ti would be a form of the double Horus, who constituted the earliest pharaoh founded on the Har sonship. The same root, as Al, enters into the name of Palestine, Philistines, and Pelasgi.

The Shus-en-Har were looked upon as temple-closers and enemies of the gods, because they only worshipped the duad of mother and son, and were the nearest approach to monotheists in the past. That is, they did not develop the early typology of the astronomical allegory or carry it into the eschatological region of thought. They [p.372] remained true to the one god as a male and the son of the mother. This particular type will be illustrated in a chapter on the virgin mother and her twin child.

The Shus-en-Har or Hekshus, probably had another return to power after the sixth dynasty, for there is a huge gap as if their works and records had been blown out of existence by the avengers who followed them in the eleventh dynasty. The monumental silence is mournfully eloquent with this interpretation of the facts. The track of the Typhonians is marked with rent and ruin, but not of their own making; they were not the destructives of Egypt. These were the Osirians and Ammonians, who sought to erase every sign of their presence; the men who have made of the seventh, eighth, ninth, and tenth dynasties a blank desert. These were the people who wrecked their monumental history to get rid of the traces of Typhon; these, and not the Hekshus, were the cause of the calamity we have still to deplore.

The Shus-en-Har, the Hekshus, and Sebekhepts were the worshippers of the child and mother as Sut-Typhon, and this was the cult that became dominant once more at the beginning of the thirteenth dynasty, which, if the astronomical chronology holds good, must have been about 2,300 BC.

As the servants of Sebek, they equate with the Shus as servants of Har-Sut. The passage, 'Remember that thou wast a servant in the land of Egypt,'[38] will in Egyptian identify the Hebrews with the Hekshus, the Shus-en-Har, the servants. Sebek (Kebek) is designated the youngest of the gods, and yet at Ombos he was the oldest form of Seb, or time. He was also identified as Har, the sustainer of the world. The Har, the youth of the god, was made manifest by the lamb, the young ram; the Sebekhept motherhood being represented as the abode of the lamb. This identifies the child of the virgin mother when the ancient star-god had been brought on as Sebek-Ra, in relation to the reckoning by solar time.

He was still the son of the typhonian genetrix, the old first mother of the gods. Sut and Typhon were the mother and son worshipped at Ombos, the shrine of Sebek-Ra. The goddess of the Great Bear is there distinguished as the mother of beginnings, the abode of birth and nursing; regent of the divinities of the meskhen, the gracious dandier. It is she who presides over the months with Sut-Nubti, and is called the 'Living Word.' The priest or worshipper of Sebek (or Sefekh), holds up in front of him a kind of instrument (possibly musical) containing seven wires, the number of Sefekh's name[39].

In the course of time the followers of this cult grew fewer and fewer in Egypt, and in the Hekshus revolts against the religion of the Osirians they found their natural allies in the worshippers of the mother and child outside of Egypt, who were continually invited to come over and help them, when they made another rush and rally [p.373] for the old religion. The Sebekhepts of the thirteenth, fourteenth, fifteenth, and sixteenth dynasties were Shus-en-Har, or Hekshus in the religious sense, no matter what compound they represented ethnologically. Their reigns were marked by the customary erasure of their names from the monuments, and the consequent blank in the history. How long they reigned is at present unknown, but the astronomical date of 2300 BC. for the beginning of the thirteenth dynasty may possibly lead to a closer computation of the period, and at the same time shed a little light on the subject of the Jews in Egypt.

The notion that Egypt was always invaded on these occasions by a foreign race which conquered the people and suppressed their national existence for hundreds of years together, is doomed to extinction. These conflicts were internal and caused by the rival religions, the Shus within were helped by the nomadic Shasus from without, both being the worshippers of the Egyptian Sut-Typhon, or the Syrian Sutekh and Astarte.

A tradition, extracted by Africanus from the work of Manetho, tells us that the Hekshus kings were Phoenicians; that is, the Fenekh[40]. But the fenekh is another type-name very difficult to identify ethnologically. In the Inscription of Shashankh I the conquered peoples of Edom and Judah are called 'the Fenekh,' and the 'Aamu of a distant land.' 'As to the Fenekh,' says Brugsch Bey[41], 'I have a presentiment that we shall one day discover the evidence of their most intimate relationship with the Jews.' An inscription on the rock tablet of the twenty-second year of King Aahmes says: 'These stones were drawn by oxen, which were brought here, and given over to the foreign people of the Fenekh.'[42] Here the Fenekh are identified by Brugsch Bey as the oldest representatives of the Phoenicians on Egyptian soil. It is easier, however, to identify the Fenekh as Typhonians than as a foreign race. The fenekh, an Abyssinian wolf-dog, was an ancient type of Sut, and this may have been the determinative of the name in the symbolic sense. The Typhonians were all treated as foreigners, whereas the Fenekh as Typhonians would not be named ethnologically. If the Fenekh are named symbolically they may be Phoenicians, Jews, or anything else in race so far as the mere sign goes. The Aamu, for example, can be shown to include various ethnological types. Aamu became a generic name for the Syro-Aramaic races, and there can be no doubt of its relation to the cow, hence the cowherd or shepherd was an Aamu. The young priestess of Aamu in the Creation by Ra[43], is a new form of the cow-headed Hathor, as especial goddess of the town of the cow, the young Hathor being of the heifer type, the golden calf of the Israelites. But the name is also a variant for the unclean and impure, i.e., the Typhonians, which shows the religious virus, but does not furnish a race-name. The hemi, as cow, wife, [p.374] female, seat, hinder-part, helps to identify theirs with the other typhonian names. The Aamu were also fishermen who dwelt by the lake Mareotis, and it is noticeable that these are the Aahti, and that the goddess Aahti combines the head of the calf with the body of the hippopotamus, and is a younger dual form of the ancient Typhon. The Aamu in the Metternich Tablet[44] are inhabitants of the water, determined by a fish and a crocodile.

The name of the Great Mother, as Ashtaroth in Hebrew, has the meaning of herds or flocks. She was the lady of flocks in the sense of plenty, the Dame Habond. Ashtaroth is Hes-Ta-urt, the typhonian cow, a form of which is found in Aahti. The aamu were her herdsmen, cowherds, shus (servants) or shasu. They were the children of the old and Great Mother, whose earlier type was the water-cow, and later the land-cow. The water-cow of Typhon is a hidden element in the nickname of the aamu as the cowherds, the adorers of the Aa-Mu, who was the old first genetrix. Aa-Mu reads 'the ancient mother,' and as the aa is the cow, and mu the water, the Aa-Mu is the water-cow or hippopotamus, the old Typhon, whence the Aamu are Typhonians from the first. By their types shall we know them. The general term of the 'shepherds' may be rendered by the aamu, shus, or the menat.

One Egyptian root-meaning of the word menat or menti is to go round. The collar goes round, and that is a menat. The doves, swallows, and pigeons wheel round and round, and they are the menti by name; to men, as in the English 'minnying,' being to perambulate, to go round. The first motion observed, imitated, and named was that of circle-making. The dove's name answers to Tef or Teb, which in Egyptian denotes movement in a circle. The planets and sailors, called bibbu in Assyrian, are named as the goers-round. This going round shows the menti were nomadic in their habits, whatsoever their race may have been; so were the an, who have been termed the wanderers.

The menat are the despised aat, lepers, pests, the abomination of Egypt, but not primarily because they were cattle-keepers. Men is the name of cattle, men-ment denotes herds of cattle. But, as with the shasu, the name has an earlier signification. These menat also bore the name of the Great Mother in her typhonian form, and were her worshippers. Menât (Menkat) is the old wet-nurse, represented by the breasts, the Egyptian form of Shadai. Jablonski says: 'There was a personification of Taurt under the name of Menuthis, who was worshipped in a town of the same name, the supposed wife of Typho.'[45] The 'wife of Typho' requires explanation. Plutarch calls Nephthys the wife of Typho[46]. But there is no male Typhon apart from Sut (unless we include Bes) who became the son and consort of Nephthys, in a [p.375] later phase of the myth, just as he became the son of Atum. Typhon is Taurt, Khepsh, Rerit, or Teb (or Menât even), the first and oldest genetrix portrayed as the suckler. Her children and worshippers were the detested menat. The orthodox Egyptians looked on them, as the fanatical Protestant does on the emasculated Mariolator. The name of the aati was hurled at them. The word signifies the unclean, the leprous, miserables, accursed. Aat is a name of the hinder-part, the back, and the eagle sign shows it was worn down from Afti, the name of the old Typhon, who was the hippopotamus as Apt, and the sow as Apht (at least the boar is Aph, and Apht is the feminine form), the earlier Khaft, Khept, and Khebt. The Khaft had become a name for the godless, the evil ones, and this wore down (through kat, the hinder-part) to aat, the name of the pests or Typhonians. So in the Maori, autaia denotes a pest, or the pest. Khept modifies into gat, German for the stern of a vessel, into houte, Manchu Tartar, for the poop of a ship, and the Egyptian utu or ut sign is the poop. The English cuddy is a small cabin under the poop at the stern of the ship; the Welsh cwt is the hinder-part; the Fijian kata is the hull, the lower part of two, corresponding to the hinder-part in other vessels of the name. Khept is one of those early words that become excremental, as it were, in language, and typical of all uncleanness. They have no such significance in their earliest form; but in the process of wearing down we have khat (Eg.) for the corse; chaddha, Hindustani, bubo; khuti (do.) scab; khiut, defilement and contamination; kutu, in Maori, Malayan, and Fijian, the louse. kotha, Sanskrit, a sort of leprosy; gaoid, Gaelic, disease; coth and gout, English, disease; kida, Fijian, epilepsy kato, Kabunga, itch; koto, Gadsaga, itch; ket, English, filth; kitta, Sanskrit, dirt; caid, Irish, filth and foulness; jad, Polish, virus, venom; yam, Zend (the 'sin of Yatu'); aadwa, Arabic, contagion, contagious disease; iadaa, to communicate disease; wata, pus, matter; oidos, Greek, a tumour; odazo, to itch; uwati, Swahili, a skin-disease; odieux, French, loathsome, odious. The total meaning of all these forms of one word was concentrated by the Osirians and Ammonians into the name of the aati, the Khefti, the people of the hinder-part, the Qodeshoth and Qodeshim, in Israel, from kat (behind, backward) and sh (Eg.) which denotes the place and act of going. The Qodeshim of Israel are denounced by the Hebrew writers in a way that warrants this derivation of the word.

A passage in the Koran[47] is said to have been revealed in reply to the Jews, who asserted that if a man accompanied with his wife after the manner of the Qodeshim he would produce a more witty child. In the same chapter Mohammad appears to have endorsed this 'survival' from the animal stage. On the other hand the Egyptians [p.376] adopted two crows for a type of connubial intercourse because they had advanced beyond the status of the Qodeshim.

The word 'aat' also means the orphan, and this was intended to brand the Sut-Typhonians as the fatherless in the religious sense, because they only worshipped the mother and her child, the harlot and the bastard, as they were held to be by the Osirians. This typical taunt of the 'aat,' the orphans, has the same force as 'the fatherless,' and the 'רזממ,' cast at the Christ in the Toledoth Jesu[48], as the earliest divine child, who was without a father.

The sign of the foreigners, the wicked, tells the same tale in the form of the utu, the poop, or stern of the vessel, it is still an ideograph of the hinder-part, and consequently a type of Typhon. The utu, or stern, is a sign of uti, the goddess of the north, who was a continuation of the ancient genetrix in that quarter. This sign on the monuments has sometimes been taken for the ethnological Yonias, or Ionians, identical with the Hebrew Javan and Hindi Javanas, Latin Juvenes, and Assyrian Kephenes, whereas it is an ideograph of the hinder-part, as the north, and of the Yonias or Typhonians in the religious sense, independently of the Hellenes or Ionians of Greece, and is an especial symbol of the Typhonians, who were Yonias as worshippers of the genetrix, whatsoever their race. The opprobrious determinative was always typhonian, but not necessarily ethnological. It was the sign of the place of going forth or out at the khepsh of birth. Then of the way of going out of Egypt towards the north, the ideograph of going abroad, and finally the type of the foreigners in a topographical or geographical sense. When this sign of the foreigners, the impure, the hinder-part, English aft, Egyptian kheft, is drawn in the scutcheon of Ra-Nahsi[49], it is not meant to indicate either the foreigner or the impure in the odious sense, but is simply the determinative of the nocturnal sun in the Akar, the hinder side of the north. One of the Sebek-hepts of the thirteenth dynasty is called Sebek-em-Saf[50]; that is, he who is from the hinder-part, the sun in the Ament, the typhonian solar son, who was Sebek-Ra.

The aati, menati, and aamu were charged by their opponents with beastly practices in their religious physiolatry.

Proclus in Timaeus[51], says: 'The Shepherds are analogous to the Powers that are arranged over the heads of animals, which in arcane narrations are said to be souls that are frustrated of the human intellect, but have a propensity towards animals.' The menat were special worshippers of the great mother Menât, the wet-nurse, who might be represented by the hippopotamus, the sow, the goat, the ass, or the later heifer. These were considered to be beast-worshippers, and [p.377] undoubtedly the female cult took repulsive forms; the religion was manifested by strange rites.

The subject of Sut-Typhon is the obscurest of the obscure, but the impurity and obscenity associated with the name does not, as commonly supposed, relate to the mere intercourse of the sexes. This did not constitute the mystery of immodesty, so frequently anathematized. The uncleanness, the secrecy, were related to the primitive physiological conceptions of creative source. The naked nature of the beginnings have nothing gross in them either to the savage or scientific mind, but are of absorbing interest to the student of the genesis of ideas, the meanings of the myths and religion of the mysteries.

The charge of performing unclean rites is distinctly brought by the Jewish writers against their own people. 'They shall no more offer their sacrifices unto devils, after whom they have gone a-whoring. This shall be a statute for ever unto them throughout their generations.'[52] The lashairim, rendered devils, are a particular kind of hairy goat known on the monuments as the serau, a goat-kind of sheep, which offered a type of biune being. The Jews continued the Mendisian worship after they had left Egypt. In the language of Egypt, says Herodotus[53], both a goat and the god Pan are called Mendes. He was right. Men is a name of the goat, and of Khem, the Egyptian Pan, who had earlier forms in Shu and Sut, the first men, or man, as the fecundator of the mother.

The menat, the Typhonians, whose types of the genetrix were the female goat and the dove, are described by Diodorus in relation to this subject. He says 'There having arisen, in former days, a pestiferous disease in Egypt, the multitude attributed the cause of the evil to the deity; for a very great concourse of foreigners of every nation then dwelt in Egypt, who were addicted to strange rites in their worship, so that in consequence the due honours of the gods fell into disuse.'[54]

The word 'foreigners' here, if derived from Egyptian, does not preclude Egyptians from being among them, as menat had become a type name for the foreigner and for all that was held to be foreign to the Osirian and Ammonian religion. The menat were Typhonians, all mixed up together as regards races; the origin of the name was religious, and the earliest type of the menat was Egyptian, or rather Ethiopic. For the roots of these matters we have to go a long way back. The uncleanness had its beginning in the earliest time and most primitive condition of the pre-man. No more effective evidence for the doctrine of development is anywhere to be found than in these dark rites of religion. A link between man and the beast was not merely preserved in them, but it was made sacred. This is a subject which can only be utilized by the evolutionist, and the main interest lies where it has never yet been sought—in the anthro­ [p.378] pological and sociological point of view. The rabbis taught rightly that their typical man Adam, of the same name as the monkey udumu (Assyrian), had carnal knowledge of every tame or wild beast that he could dominate, and was not satisfied until Eve was made for him[55]. When we know what conditions we have come out from, and are still struggling out of on the upward way, we are for the first time in a position to speak of certain facts of the past, and to enunciate a doctrine of hope for the future, and, until we know what we have been we can form no fair estimate of what we are, or are to be. The first inflammatory or inspiring appeal made by nature to man was through the incitement of his sexual appetite, and this at first was indifferently fed before it was educated. What a portrait, for example, of the early mind and taste is presented by the hippopotamus being adopted as the primitive type of the genetrix, the Great Mother, the khep, khepsh, or uterus of creation. Size of the emblem positively supplies us with a measure of progress. Behemoth is first, in Taurt (Typhon), the primordial; then the cow, as Hes-Taurt, Hathor, Neith; the lioness, as Tefnut, Sekht, and Kef. The cat as Pasht; the vulture as Mut; the frog as Heka—all types of the mother. These types persisted when the feeling to be expressed belonged to the earliest form of religion, and they were the external images, answering to the internal feeling which was a desire for the Great Mother, to be consummated in sexual union at times with the aid of her living representatives, which were of necessity earlier than the woman-image of the divinity set up for later worship. Nothing can be more natural, however, than that the sexual feeling, being earliest, should be first directed and the object set forth should be the female. This worship, whether the type was animal or human, was continued by the Typhonians and Yonias of various races who were one in their religion. In the pictures of Khu-en-Aten, the disk-worshipper, the female, his wife, standing by his side, is portrayed in a state of nudity[56]. The author of Nile Gleanings discovered a portrait of Queen Tiy, of which he remarks, not without a touch of that modern consciousness which in its expression is at times indefinitely more indelicate than the nudity of nature, 'Her dress was quite open all the way down the front ... The lady does not appear to have worn any other dress. Prudishness was evidently not the fashion of the day.'[57] This nakedness of nature, with its primitive appeal, had also become an abomination to the Osirian and Ammonian, and was cast out as unclean. But instead of abusing the Jews (or menat) for what their laws reveal concerning the early religious mysteries, the evolutionist is deeply indebted to them for their contribution to this, the obscurest history of humanity.

Another typhonian type was the dove. The name of this bird in [p.379] Egyptian is menat, and it must have been an emblem of the primal genetrix as it bears her name, both as menat and the dove, or tef (Eg.), the Hebrew רות. The dove was the bird of breath or soul, the later ghost. An Egyptian statuette of the nineteenth dynasty shows a dove with a human head and wings extended over the bosom, typifying the breath or soul. It was a type of the goddess 'Hathor,' in Egypt, and it brooded over the statue of the Syrian Juno at Hierapolis in the shape of a pigeon made of gold. To call it a solar bird has no significance. It was the image of the gestator, the bird of breath, and as such is held in the hand or on the sceptre of Hera in the act of visibly incarnating the soul of breath. It was the bird of the virgin mother who was the brooder, the generator of the soul when both truths were assigned to the genetrix. Hence the two turtle-doves of the Jewish offering, and hence also the dove of the Holy Ghost continued in the Christian iconography. The Jews charge the Samaritans not only with the worship of the dove, but also with a form of circumcision dedicated to the dove[58]. This was the dove that was synonymous with the sword, and the rite was the 'Reproach of Egypt.'

The Egyptian priest appointed to kill all the unclean animals was called a menui. This is significant.

The menat appear by name on the monuments as a Sinaitic race[59]. Within Egypt the menat are identifiable by the typhonian types, one of which is the dove, another the goat; the aamu, by the cow (including the water-cow); the aati, by the hinder-part, the seat, the image of Typhon: and it is by these typical names that we have to recover the Hebrews from the Egyptian monuments.

The only satisfactory ethnological designation for a people like the Hebrews must be derived from the religious rootage in mythology. In demonstrating the mythical origins it is not necessary to deny certain tribal arrangements of the Jews out of Egypt. But the name of the Israelites, as before explained, is derived from Isarel or Asharel, the Lord (El) of the ten tribes in Jeshurun; the ten who passed away because they were mythological, and were superseded by the twelve of the solar zodiac. Whatsoever historical fact may be found as a kind of parallel, the ten tribes are based on the ten who preceded The twelve in the celestial chart. In this connection the house of David belongs to the luni-solar reckoning of Taht by the number ten, and solar twelve; the two being added to complete the total. The severance under Rehoboam is, even according to Old Testament history, only a reversion to some previous order of things.

The 'Children of Israel' are the sons of the El of the Isar or Gashar, the ten tribes who became the twelve in the latest arrangement founded on the twelve signs and seventy-two divisions of the [p.380] solar zodiac. The earliest rendering of the name of the Hebrews[60] is as the (ירבע) gabari, identical with that of the Cabiri, who are a family (kab) of companions, watchers, or brethren; the first of these being the seven of the Great Bear, the children of the typhonian genetrix, the root of whose name, in Egyptian, is Kef, Kep, or Kheb, as in kafa, the fist; kef, force, might, the hinder-part; kep, Typhon, concealed place, cave, sanctuary, womb; kapu, the mystery of life; kheb, the hippopotamus. With the terminal ti, or khebt may signify the second, or dual Kheb; kepti, the two hands; kheptu, the two thighs; kabti, the two arms, two dancers, or two Bears. With the terminal sh, khepsh denotes the place, pool, uterus, or emaning mouth of Kheb in Khush, and afterwards in Egypt. Khepsh wears down to ash, and in this we have an equivalent of Eve, or Chavvah. In Jehovah we have Khefa, with the Hebrew terminal ה, the letter out of which all came, the sign of the feminine abode, the ah (Eg.) for house and womb.*

* Letter ה. The h or heta in Coptic has the numeral value of 8, the number of Smen the place of beginnings out of which all came.

The name of 'Jew' may also be traced finally to Jehovah, the Great Mother. The Arab name for the polestar, 'Joudi,' the 'Star of Joudi,' is a modified form of Khepti, as the goddess of the Great Bear. On another line the original khepsh, gevsh, or chavvach, had modified in Chinese, into the form ch'hoo, for the north pole. Khep or khef (Eg.), abrades into ap, af, au, and lastly into Io, the Egyptian I being a developed form of the a. On this line the name of the mother passes finally into that of the son, and intermediately we have the Hebrew והי (Jhv) as a name of the god, the mysterious and unmentionable one, whose nature was only communicated to the initiated, whether in Israel or among the Phoenicians and Greeks[61]. This is the divine son of a dual nature, who became the Io as Iu-sif, Iu-em-hept, and Ie-Apollo. The intermediate form of the spelling is applied to Joseph, ףסוהי in Psalms 81:5, and there only. With the vau retained, we have the name of the Jew, as in the French juif; the w in the word Jew represents a letter f, as in the English if, a name of the yew-tree. The Jews, then, are the ihvs, ivs, or ius. The beginning of the name of the Jew in Jehovah or khevah, the genetrix, and its final development in iu and ie, the son, the Iusu (or Jestis) is illustrated by the tradition in the first Toledoth Jesu, which relates that the unutterable and ineffable name of God was engraved on the cornerstone of the Temple. The mount of the four corners was typified by a stone. This is referred to by Enoch, who says: 'I surveyed the stone which supports the corners of the earth.'[62] This stone was discovered by David when he dug the foundations of the Temple, and was placed by him in the holy of holies. The name was stolen by the [p.381] Christ who entered the Temple and inserted the word in the flesh of his thigh; the name which enabled him to perform his miracles. In this legend we have a representation of the bringing on of the name.* The name of Iu (והי) shows the nature of the great mystery, as it means twin, and denotes a dual being that was both male and female in one, as Tammuz, Iu-sif, Duzi, and other hermaphrodite deities. Under cover of this the half-feminine nature of Ihv constantly escapes detection. The derivation of Ihv from Jhevah shows the correspondence of the etymology to the mythology. Ihv (seph) is the son of Ihevah, and we are now in a position to show how Ihv is an abbreviated form of Ihevah, and the god of the psalmist, who was the deliverer from Egypt, as Joseph, is the son (sif) of Ihevah, hence Ihevah-sif, Ihv-sif, or Joseph.

* This story is in the ושי תודלות רפס,  a work assumed by various writers to be a foul forgery[63], perpetrated for the purpose of blaspheming the name of Jesus. But this, with other stories in the same work, shows me that the Jesus intended belongs to the mythos, and has been mixed up with Jesu Ben-Panthera. Here let me say that I am greatly desirous of meeting with some Hebrew who is well-versed in the Talmud, Haggadoth, and oral traditions of his people.

Sut, as the Iu-sif, has been already identified by his type, the ass, named Iu, in the time of the twelfth dynasty. The mother and son worshipped by the Hebrews or Jews in Egypt were Sut-Typhon, the same dual deity as the Sutekh and Astarte of the kheta. The god who brought them out of Egypt, had, 'as it were the strength of an unicorn.' The rem here named is the rumakh of the hieroglyphics, the hippopotamus Typhon, the mighty beast portrayed in the planisphere, as dragging round the starry system, and literally lugging a third part of the stars of heaven up out of the Egypt (Khebt) of the north. This is the first mention of the unicorn in the Hebrew writings[64]. The passage is repeated in the next chapter: 'God brought him forth out of Egypt; he hath, as it were, the strength of an unicorn.'[65]

The unicorn is the type both of Sut, the son, and Typhon, the genetrix. One symbol of this dual divinity is a kind of antelope with a single horn—the unicorn of heraldry[66]. This is the type of Sut, the son, and by it we identify Joseph, whose 'horns are as the horns of unicorns.' The unicorn of Deut. 33:17 preceded the bullock of Au, and both are here given as symbols of the Iusif or Joseph. Amongst the most ancient things in Hebrew is the word םבי which stands for םבכ the yod representing a k-sound. Kabm (םבי or) has the meaning of being big-bellied and pregnant, and in this old unused word survives the name of the typhonian genetrix, the hippopotamus goddess Khebma, the procreant Great Mother. The word is applied to the brother-in-law, i.e., the brother of the husband, who was compelled by law to marry the widow of his deceased brother, in fulfilment of what is termed the Levirate[67]. This was a reliquary [p.382] bequest from the sociological stage described by Caesar[68] in Britain, where ten or a dozen men, fathers, sons, and brothers, had their wives in common, and kabbed together like the Cabiri above, the seven of one family, who were the sons of Khebma, and the primeval brothers-in-law, when the fatherhood was individually uncertain, but was acknowledged by the Cabiri, grouped together under one totem, who were desirous of perpetuating the family (kâbt, Eg. a family) name.

Sut-Typhon occurs by name[69] as a cousin of Aaron, the Hebrew El-zaphan being the rendering of the son of Typhon. The Hebrew writers are constantly complaining of the tendency of Israel to revert to the grosser, earliest type of deity, in Sut-Typhon, who is recognized by the monuments as the great divinity of the Syrian land. In two different accounts of the same transaction, it is written—in the one[70], 'the anger of Jehovah was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah:' in the other[71]: 'Satan (ןטש) stood up against Israel and provoked David to number Israel.' But there is no real discrepancy. The first form of Jehovah was the feminine Typhon, the later personification of all evil; and if a male divinity be meant, the earliest masculine deity of the Jews was Sut, the son of Typhon, the Lord as the Sabean Baal or Bar-Sutekh. In Egypt Sut was degraded to the position of the Apophis power of darkness, and the akhekh of evil, the natural opponent of the sun and the light; and the god, who had been united with Har, as Sut-Har, or Sut-Nubti, in the earlier typology, was afterwards transformed into the devil of theology. The same change occurred in the later Judaism. The ancient divinity, the god Sut, was converted into the apostate Satan, the adversary of souls. Nevertheless, Sut and Satan, deity and demon, were originally one and the same. Also this suggestion of numbering has a look of likeness to what we find in the Egyptian mythology, where Sut was prior to Taht as the numberer, the measurer, and calculator; and David, as is here maintained, is the Hebrew form of Taht. Sut was superseded by Taht, because he was not so true a reckoner as the god of luni-solar time, Sut (טש) meaning the one who has turned aside, deflected, or deviated from the straight path, and become unfaithful; hence the Apostate. Sut-Typhon, the mother and son, in El-Shadai, became the plural devil, as the shed or shedim[72], to whom the Israelites had sacrificed[73] and offered up their children, the Shad-Behemoth of Habakkuk[74].

Sut appears, in the Book of Job, among the sons of God. In this book he enacts the part of Sut in the Egyptian Ritual, where he is the adversary and accuser of souls, at the head of a company of accusers, when the deceased pass before the judgment seats. The [p.383] Chaldee paraphrast renders a passage in Job thus: 'There was (an appointed) day of severe judgment, a day of forgiveness of sins; and the hosts of angels came and stood before the Lord, and the Satan came also and stood in judgment before the Lord.'[75] This is a portrait of Sut in the Egyptian Judgment. It is quoted here to show how faithfully the Hebrew writings follow in the wake of Egypt regarding Sut-Typhon as divinity and devil.

Typhon was especially worshipped in Israel as the suckler who was represented by the sow. The Egyptian Rerit became the Assyrian Lilit, Arabian Halalath, and Hebrew Lilith, a succubus and demon of nocturnal pollutions in the Talmudic and Kabbalist legends. Naamah, the sister of Lamech, is likewise a form of the Lilith, who can be identified through the Phoenician goddess Ashthar-No'emâ, later Astronoe, whom the Greeks call Nemanun or Astronome, she who they say dwelt at Tyre in the sacred island of Asteria. The Paschal Chronicle identifies her with Astronome by means of the island and the star of Astarte, who will be shown to derive from Hes-Taurt and her star to be the constellation of Ursa Major, before the planet Venus became the type of the genetrix of the gods[76]. As Naamah she is the gracious, mild, tender, pleasant, melting, voluptuous; and we can see by the Egyptian nem, to be delicious, sweet, delightful, and to debauch and deprave, how the one character passed into the other[77]. She was so beautiful that the angels fell in love, and cohabited with her, the product of this union being certain devils called seduii[78]. The Lilith of rabbinical tradition is called Adam's first wife, who left him, and soared into the upper air. The lady has been badly abused by Jewish ignorance, and turned into one of the demons of divinity dethroned, the night-monster of Isaiah[79]; for theology, in trying to erase and obliterate the imagery of mythology, has scarified and blasted the face of the whole beautiful creation. But see how the symbols live! Rerit or Taurt (Typhon), the Great Mother, carries in her hands and rests upon a loop, the noose-sign of reproduction, an emblem of the bearing mother, bound up for nine months. And in Hebrew Lilith exists as תאלל lilath, the loop. This typhonian hieroglyphic was to be repeated 200 times in the tabernacle of the Lord[80]. In the hieroglyphics rer means a child, to dandle, and Rerit (Lilith) is the nurse and dandier of the child. In the rabbinical legends, Lilith has become the destroyer of little children. The hippopotamus, or rhinoceros, was also a type of Rerit or Lilith. This is the unicorn, and the single horn growing out of its nose is strongly marked in the portraits of Rerit, i.e., Lilith. In her demonhood she is supposed to obsess little children. Ben Sira states that 'when a child laughs in its sleep on the night of the Sabbath, or new [p.384] moon, they say that Lilith toys with it, and tickles it. And three times over the parents cry, "Begone, cursed Lilith," and each time they pat the child on the nose'[81]; the place of the horn, and seat of Lilith's power, hence the appropriate pat on the nose, to drive her out. Also Taruth (Hebrew), for the revolvers, is synonymous with her name, as Taurt, the genetrix of the seven revolving stars.

According to the rabbis, there is a demon who presides over the malady of blindness and the dizziness of delirium; his name is Shebriri (ירירבש). In the hieroglyphics, shefi is the demon, terrible, terrifying. Sheb is blind, and riri means to go, whirl, or be whirled round and round. This explains the demon Shebriri, who is only traditional in Hebrew. The name of the demon identifies it doubly with Typhon, who was, with Sheb (Kheb) and Reri (Rerit, later Lilit), the whirler-round.

Sut-Typhon is aimed at by Isaiah[82] as the Hilal (לליה), who had said: 'I will exalt my throne above the stars of God; I will sit also upon the mount of congregation in the thighs of the north.' It is a compound image. The divinity of the thighs of the north was the feminine Typhon, and her son was Baal-Zephon. Hilal-ben-Shachar is not one of the morning stars, but, as Sothis at its heliacal rising, had been of far more importance than either of these; no morning star can be connected with the north, as was Baal-Zephon or Sut­Typhon. This is Lucifer; and Lucifer, as the devil of theology, identifies the Sut or Satan of mythology. The word רחש also tends to identify the Black Sut, as in Sut-har, Sut- Nahsi, or Sut-Nubti.

Rer (lal) is the child of Rerit, and hi (Eg.) means pollution, impurity. Hi-lal, as Egyptian, would denote the unclean son of the sow (Rerit), Sut, the son of Typhon.

There is no difficulty in identifying the Jews, Hebrews, or Israelites, with the cult and caste of the Sut-Typhonians, the aat, the menat, and aamu, within Egypt; but this, at the same time, is to disperse them there rather than to recover the ethnological autonomy of a Syrian people, ranging from one individual in Joseph to two millions at the time of their exode. Such a people is not to be found, simply because it never existed.

Brugsch Bey gives the latest results, and ranges through the whole series of the monuments. He remarks:

'Some have very recently wished to recognize the Egyptian appellation of the Hebrews in the name of the so-called Aper, Apura, or Aperiu, the Erythraean people in the east of the nome of Heliopolis, in what is known as the "red country," or the "red mountain." According to the inscriptions the name of this people appears in connection with the breeding of horses and the art of horsemanship. In a historical narrative of the time of Tahtmes III the Apura are named as horsemen, or knights (senen), who mount their horses at the king's command. In another document of the time of Rameses III, long after the exodus of the Jews from Egypt, 2,083 Aperiu are introduced as settlers in Heliopolis with the words, [p.385] "Knights, sons of the kings, and noble lords (Marina) of the Aper, settled people, who dwell in this place." Under Rameses IV we again meet with Aper 800 in number, as inhabitants of foreign origin in the district of Ani, on the western shore of the Red Sea, in the neighbourhood of the modern Suez. These and similar data completely exclude all thought of the Hebrews, unless one is disposed to have recourse to suppositions and conjectures against the most explicit statements of the Biblical records.'[83]

Which is of course impossible with Brugsch Bey, who is so simple a bibliolater that he takes the whole mass of mythology, mixed up with the slight human data, for unquestionable God's truth. The Jews had no such origin, no such unity, no such autonomy within, no such exit out of Egypt, as he assumes for them. Like others, he looks only for the ethnological entity and name, whereas the Typhonians of Egypt can only be found under their religious and symbolical names, because they were such a mixed multitude.

There was an order of Egyptian priests named the aperu, which being preparatory corresponded somewhat to the novices of a convent. Aperu means the consecrated, the preparers, and it is the name of the fillet worn by the apru. Also the use of the word in the Harris Papyrus[84] will serve to show that the apru were likewise preparers or makers of roads. 'Aperu' there signifies to lay out with roads, one road to fifty-three and a quarter acres being specified. One form of the aperu may have been the road-makers or navvies. Clearly then, the aperu as navvies will not distinguish the Hebrews ethnologically nor religiously, although some of those afterwards known as Hebrews may have rolled stones and prepared roads for Rameses. We shall have to fall back upon the mythological and astronomical Apru-iu in seeking an origin for the name.

The aperu mentioned in the time of Tahtmes III as being among the many tribes of the Upper Rutenu who had been captured at the taking of Megiddo (Magda) belong to two different apru, to judge by the two different determinatives of the greater and lesser bird[85]. These two apru De Rouge considered to be the two Ophras, situated in the land of Manasseh and Benjamin[86]. This is quoted on account of the dual sign. The name Aperu-iu has a dual ending with the iu added. In the Papyrus of Leyden[87] the name is spelt Apuiru-iu. In this inscription they are engaged in drawing stones for building a fortress of Rameses II. The text says, 'Now I have heard the message which my Lord made, saying: Give corn to the men and soldiers and Apuiru-iu who are drawing the stone for the great fortress of the palace of Rameses. I have given them their corn every month, according to the good instructions which my Lord has told me.'[88] The aperu-iu correspond by name to the dual sign of the different birds. Now there was a town or city named Aperu, in the Saitic or [p.386] Sutite nome, and Apru-Iu is the name of the double-house of Sut-Anubis. This is Sut at the crossing, the equinoctial Sut, answering to Atum, the equinoctial sun. Apheru or Apru then is a name of Sut-Anubis, and in the Annals of Rameses III[89] he is called Father Apheru by name.

In the seventeenth chapter of the Ritual, Father Aper, as Sut-Anup, is designated the 'Clean Crosser of the Place of Birth,'[90] i.e., in Apheru the place of the two equal roads. He is also the Ap-heru. Ap Matennu in person, the opener and guide of roads over the hill at the crossing.

The Hebrews derive their name from eber (רבע) rendered the crosser over; eber being the crosser, after whom the Abrahamites of the line of Isaac and Jacob are designated the םירבע, the Heberim, or with the Egyptian plural terminal, the Aperiu.

Eber, the crosser, is identical with Aper, the clean crosser, and Eber, the father, with Father Aper, and so we continue the typhonian origin and line of descent by means of Sut-Anubis, who is depicted in a dual form in the zodiac of Denderahi, at the equinoctial crossing facing both ways, and presiding over the apheru, or equal roads, as god of the crossing. The imagery is equinoctial versus the solstitial, and belongs to a reckoning different from that of the two heavens north and south. In relation to this, Sut reappears in the form of Anubis­Sapti or Sapt, lord of the east, with the sparrow-hawk head. Here we can connect Sut with the god Atum and the lion gods in the equinoctial myth. The Hebrew reckoning was equinoctial, whereas the Osirians held on to the solstitial. They kept the year equinoctially and, what was considered still worse, did not begin it with the spring equinox but with the autumn, with the moon at full in the ascending vernal signs and their sun-god the Red Tum or black Ra­Nahsi, going down in the lower signs. It was in Apheru that Atum and Shu wore the four feathers of the four corners as an equinoctial sign. It was in Apheru, the place of the equal roads, and of Aper, the lord of the crossing and guide of the sun, that the gods at rest proclaimed the chiefs who belonged to the hall of the Two Truths, and told of Shu, son of the sun, and of Anhar, son of the sun in Apheru, the two established heads of roads resident in the empyreal region of Apheru. Thus the Aperu-iu of the double horizon can be identified with Sut and with Har-Makhu as Typhonians; the name equates with that of Sut-Anubis, as Apheru-iu the dual Anubis of the crossing, and guide of the two roads, and it is in this sense they may be one with the Hebrews in Egypt. Aperu-Iu really contains the double name of the Hebrews and the Ius or Jews, both of which are combined in the god Aper-Iu, the double Anubis. But the Aperiu remained in Egypt after the Jews had left. There were 2,083 or 2,093 of them settled in Heliopolis in the time of Rameses III, and 800 are [p.387] mentioned as being in Egypt in the time of Rameses IV. And why not? The mythical exodus is of no authority against the historic Egyptian monuments, and the Aperu or Hebrew was not primarily an ethnological name, any more than that of the Typhonians, the Aati, Menat, Aamu, or the Ius. Proof positive can be offered for the origin of the Jews being the Ius, as the worshippers of the coming son, and not a people named ethnologically. As before mentioned, after our Jews had left Egypt Rameses III built the temple of the Jews or of Judah in the north of An (On). He says in his address to his father Tum:

'I made thee a grand house on the north of An, constructed of eternal work, engraved in thy name, the house of millions of years of Rameses, ruler of An.'
'I made for thee the great western abode and the lake of thy mother Iusaas the ruler of An.'
'I made large boats for thy great daughters Iusaas (and) Nebhept.'[91]

This 'house of millions of years,' in the north of An, was known as the temple that stood on the Tel-el-Jahoudeh, the remains of which were lately in existence. This was the mound of the Jew, and the Jew of this temple was the god Iu, son of Iusaas, the Great Mother of the son whose worshippers were the Ius or Jews, no matter of what race, the same Jews theologically, who worshipped the god Hu, in Cornwall.

Josephus is right when he claims that his people were Hekshus[92]. They were not the Hekshus in his sense of the conquering Syrian kings, the subduers of Egypt, but they were of the Hekshus religion, that of the pre-monumental Shus-en-Har, the worshippers of the mother and son. Hekshus applied to the so-called shepherd kings was a nickname, the point of which lay in the word Shus meaning servants, and service. Josephus reports that Manetho in another book said the nation called Shepherds were also called Captives in the sacred books[93].

This is explained by the name of Shus for servants rather than by the later Shasu, the shepherds as graziers; hek (Eg.) being a ruler, a king, the Hek-shus are servant-rulers or in a sense captive-kings: hence the nickname. The original service was that of the Shus-en-Har; hence the point of the nickname. The ancient theocracy represented a government assumed to be divine, with no monarchy but that of the divinity, and the priests or judges were his or her lawgivers and representatives to the people. It is the oldest form of government in the world. It was the government of the Druids, of the Aztecs and North American Indians; the earliest everywhere. According to a tablet from Samneh in the time of Amenhept III, the same kind of government was found prevailing among the Kushites as is described in the Hebrew writings[94]. This was a theocracy. It is recorded that they were not ruled by kings but by [p.388] 'judges,' or, as is now suggested, they were Hekshus, the priest-rulers and priest-ruled people abominated as Sut-Typhonian by the orthodox pharaohs of the Egyptian monarchy. These always had their adherents within Egypt, and hence the wars of the Hekshus or Shepherd Kings. But the Jews in Egypt can no more be discriminated as Hekshus among Hekshus than the Hebrews among the Aperu-iu or Aamu, the Menat or the Fenekh; they were a part of the mixed multitude generally undistinguishable except as Typhonians and worshippers of Sut. Nor will the Hebrew records help us much they seldom reflect the monuments. They were primarily mythological, whereas the monuments are historical. They mainly contain the Egyptian mythology converted in later times into Hebrew history. If there had been a specially Jewish exodus the Exodus of these writings is still mythological. If there were such persons as father Abram and Jacob, and Joseph and Moses, the characters portrayed under these names are none the less mythological, for they were mythological from the first, and could not become historical with the after-touches of Esdras.

To begin with, there is a supposed prophecy made by the Lord to the Abram of the first covenant[95]. 'And He said unto Abram, Know of a surety that thy seed shall be a stranger in a land not theirs, and shall serve them, and they shall afflict them four hundred years,' and this length of time was identified with the 'fourth generation.'[96] But the prophecy of 400 years would not be historically fulfilled by the assumed sojourn in Egypt. 'Now the sojourning of the children of Israel, who dwelt in Egypt (was) 430 years, and it came to pass at the end of 430 years, even the selfsame day it came to pass, that all the hosts of the Lord went out from the land of Egypt.'[97] It is now too late to discuss the absurdity of the Lord literally talking in person to a man named Abram and making a false prophecy to the extent of thirty years, which is corrected to the day! Nor did the ancient prophecy relate to unforeseen events, but to the fulfilment of the time-cycles. The prophet was the nabi, the announcer. Sut-Nub or Anup was the typical announcer in Egypt, the first prophet of the year, also of a period extending to the length of a Sothiac cycle, and the learned in circle-craft were those who knew and announced the end of the various cycles of time. Their prophecies were safe, and sure to be fulfilled. But the ordinary notion of prophecy has no meaning in heaven or earth when applied to the sacred books. Here, for example, is an illustration of so-called prophecy, and its false interpretation by those who were entirely ignorant of the symbolical language, and its mode of conveying the hidden wisdom.

Isaiah relates how the Lord spoke to Ahaz, saying, 'Ask thee a sign of the Lord thy God; ask it either in the depth or in the height [p.389] above.' Ahaz declined. Therefore the Lord Himself gave Ahaz a sign. Then follows the passage rendered in the English version, 'Behold a virgin shall conceive and bear a son, and shall call his name Immanuel. Butter and honey shall he eat, that he may know to refuse the evil and choose the good. For, before the child shall know to refuse the evil and choose the good, the land that thou abhorrest shall be forsaken of both her kings.'[98] This in the heading is the promised Christ. Numberless volumes have been written to show that this was a messianic prophecy, and it was one of the cornerstones of Christology until it was supposed that the building could stand without it. Latterly it has been admitted more and more that the Virgin as conceiving or bearing the child then and there! Now this is a prophecy in the modern sense. The speaker foretells an event which he says will happen shortly. In doing so he uses the language of the elder prophets and the imagery which is still portrayed in the heavens. The Virgin Mother is extant as Virgo in the zodiac. Amanuel (לאונמע) is the coming son. Al (ar) has been sufficiently shown to mean the son. Ameni is an Egyptian proper name. There is a sepulchral inscription of one Ameni, of the eleventh dynasty[99]. Ameni or amenu (Eg.) signifies to come, or the coming one; the messiah of mythology, hence Amenu-El is the coming son.

The one who comes also brings, and this ameni (to come) supplies the French amener (to bring), amené (brought). Immanuel came annually and was conceived at the time of the summer solstice, as Har-pi-Khart, the child of the mother only. This was har the child who transformed and became the only begotten of the father, reborn at the time of the vernal equinox, as Har the younger, the Shiloh, the afterbirth, who was no longer the child but 'knew to refuse the evil and choose the good,' which the child Horus did not, because he was always infantile. One name of the child the consoler, the arm of the Lord, is ser; the Zend sarosh, Hebrew shiloh. Ser (Eg.) also signifies the anointing, and has the meaning of butter or cream, determined by some yellow substance. This is the typical butter and honey on which the child was nutrified. From summer solstice to spring equinox is nine months, and the two Horuses came forth from these two quarters, south and east, as it is written in Habakkuk[100]. 'God came from Teman, and the Holy One from Mount Paran.' But in the adjustment of the solar zodiac the Virgin Mother and the gestator (in Pisces) are but six signs apart. These two are in the lower and upper heaven, corresponding to the sign both in the 'depth and in the height above.'

In the zodiac of Denderahi the messiah prince, har the child, is stationed in the sign of the Scales. But the Arabians made their Mesaiel the protecting genius in the sign of Virgo, and Mesai-El is the same as Mes-Har, or Mesore, the name of the month in which [p.390] the child was conceived. This was the month of Tammuz in the Jewish-Aramaic calendar, corresponding roughly to June. In accordance with this allegory of the heavens the Hebrews held that there were two messiahs, or the Messiah who had two manifestations. One was to be born of the tribe of Judah, and a second of the tribe of Ephraim—that is, on the equinoctial sides of the zodiac as represented in some planispheres, and also in the signs of the Lion and the Bull, which were the signs of Judah and Ephraim. Certain Jewish traditions concerning the Messiah were gathered up in the fourteenth century by Rabbi Machir in his Avkath Rochel, and published in Hebrew and Latin by Hulsius[101], in which the messiahship is based on the physiological and astronomical number and period of nine months. Three kings are to conspire against the kingdom of God and His law during nine months. Also in the sixth sign a king is to rise in Rome and rule over the whole world, and lay waste and persecute Israel for the space of nine months. And, 'at the end of the nine months shall be revealed Messiah Ben Joseph, whose name shall be Nehemiah, the son of Ghuziel, with the tribes of Ephraim, Manasseh, and Benjamin and part of the tribe of Gad.'[102]

The year began say in Mesore, our June 15th. Isis had then conceived, with the sun in the sign of Cancer. In three months or so she quickens, and Har the elder appears in the sign of the Scales. Six months after Har the younger is born with the entrance of the sun into Aries. The coming son or Amanuel was born every year of Virgo first, as the child fed on butter and honey, and reborn of the gestator Iu-sa-as, in the opposite sign. Thus according to the celestial pictures yet extant the statement is tantamount to saying, 'In less than six or at the utmost nine months the land that thou abhorrest shall be forsaken of both her kings.'[103] And that is all there ever was in the 'Prophecy.' It would have had the same meaning if the writer had said the child was to be born of nine virgins, as Heimdal of the Norse mythology was called the son of nine virgins, the nine who became the muses of Greece, and warmed the cauldron of Keridwen with their inspiring breath, nine breathers and three water-sirens represented the twelve months of the year.

The two women called the wives of Jacob, 'which two did build the house of Israel,' are identified with the Virgo and gestator of the zodiac, when it is said allusively to Ruth, 'Do thou worthily in Ephratah and proclaim thy name in Bethlehem.'[104] The prayer is: May she breed and bring forth; may she conceive like Isis (Virgo), and bring to birth like Nephthys; only the typical two divine sisters cited are Leah and Rachel (the mother of Joseph), and the two places are rendered according to the Hebrew. Bethlehem, the house of bread, [p.391] represents the house of Virgo who carries the corn, and Ephratah was the place where the messiah son, the seed, was brought forth annually for ever, he who was to be the 'peace,' i.e., the Iu-em-hept[105].

Egyptian may throw light on the Hebrew המלע (galmah), rendered a virgin, as applied to the pregnant and bearing mother of Isaiah 7:14. Kar represents gal as the round, circle, or course; kar also means to have, bear, carry; meh signifies to be full, complete, fulfilled. The course fulfilled by the galmah may be completed in puberty, by the marriageable maiden, or in the period of gestation. In the present instance the fulfiller of the course as the gestator is the galmah, the meht-den or mädchen[106].

The commentators have been, and still are, entirely ignorant of the astronomical Christology and the fundamental nature of the sacred writings. The 'prophecy' of Abram is just as surely astronomical, although not so easily explained. For this reason. We find the same date in the apocrypha[107], 'Behold the time shall come when these tokens which I have told thee shall come to pass, and the Bride shall appear, and she, coming forth, shall be seen that now is withdrawn from the earth.' For 'My son Jesus shall be revealed with those that be with him, and they that remain shall rejoice within 400 years. After these years shall my son Christ die, and all men shall have life, and the world shall be turned into the old silence seven days, like as in the former judgments.' This refers to a period of time apparently repeated every 400 years. 'And after seven days the world that yet awaketh not shall be raised up, and the earth shall restore those that are asleep in her,' and there is to be a judgment as at the end of former cycles. The seven days had the same meaning as those in the story told by Lucian[108], who relates that at the Temple of Hierapolis a man ascended one of the phalli (pillars) twice a year, and remained on the top of it watching and sleepless during seven days, as 'some suppose to keep in remembrance the Deluge of Deucalion', or the ending of a period which was thus symbolized. All such customs belong to the early mode of memorizing the reckonings of time and period. The time-cycle is shown by the 'four beasts' of Esdras[109], 'whom I made to reign in my world that the end of their times might come through them.' Also, these four belong to the four corners of the lion, scorpion, waterer, and bull, and therefore are, according to the present interpretation, the same as the four kings whom Abram overthrows and supersedes; they also correspond to the four generations of the 400 years. There is a period of 400 years assigned to Osiris in the lists, and one of 500 years to Seb. We cannot but suspect that the former period is related to the Sun-and-Sirius reckoning, and to the Iusu, or Jesus of the apocrypha, as a form of Serapis. [p.392] Can the Bride refer to Sothis-Isis? The star Sothis was called the 'Lady of the Beginning.' She gave birth to the new year, and was a celestial type of commencement. The bride is to appear again that now is withdrawn from the earth, and she coming forth shall be seen at the same time that Jesus, the coming son, is to be revealed. The prophecy of the apocrypha is certainly based on circle-craft, and contains the parable of a period of 400 years. The prophecy of 400 years belongs to the apocrypha, i.e., the secret writings in which the chronology related to the heavenly bodies in Khebt, and not to the Jews in Egypt.

It is different with the period of 430 years. This we are able to utilize by aid of the Tablet of 400 Years[110], discovered in the ruins of ancient Tanis, i.e., Pa-Rameses, which had been the more ancient Tanis or San, the Hebrew zoan, and was rebuilt or resuscitated by Rameses II. 'Marvellous things did he in the sight of their fathers in the land of Egypt, the field of Zoan.'[111] The zoan here mentioned is no doubt the Egyptian San, the place of the Tablet of 400 Years, only the writer has associated the topographical name with the mythical legends of the fathers and the parables of the astronomical allegory, and the 'dark sayings of old' which the fathers had told them, that they should make these marvels known from generation to generation. The tablet belongs to the reign of Rameses II, and the king is represented making an offering to the god Sut. The inscription runs thus: 'A gift of adoration to thy person, oh Sut, son of Nut, give thou a long time in thy service to the Prince Nomarch, royal scribe of the horses, superintendent of the fortress Taru.'[112] The dedicator is a prince, governor of the Nome and the superintendent of the fortress of Rameses, within which the Hebrews are described as labouring when they built treasure cities at Pithom and Rameses. It relates that Rameses ordered a large tablet of stone to be made in the great name of his fathers for the sake of setting up the name of the father of his fathers, Seti I, called Ra-men-ma. Seti is named as the worshipper of Sut, and the monument is erected in the great name of Sut; the scene represents an offering to the god Sut in his human form wearing the hut, or white crown, and holding the ankh and uas symbols. Rameses is represented 'giving wine to his beloved that he may make him a giver of life.'[113]

It may be remarked that this monument contains good evidence that Rameses II was not that cruel persecutor of the Jews, or Typhonians, which some have declared him to have been. It appears from a tablet at Abusimbel, that he had chosen a wife from the hated worshippers of Sut, a daughter of the king of the khita, and that she adopted the name of Ra-maa-ur-neferu. He was himself a Sut­worshipper like his father Seti, if not so pronounced; he was a Hekshus [p.393] in religion, if not a descendant of the Hekshus by blood. He appears to claim descent from the Hekshus king Apehpeh, as the tablet was ordered to be erected in the great name of his fathers for the sake of setting up the name of the father of his fathers, and connecting the Setis with their divine prototype in Sut. Sut-Nub, the doubly powerful, is the style of the god Sut on the monuments, and this Hekshus king is assimilated to that god. The god Sut is the object of the celebration, as he was the deity worshipped by Seti I. The adorer of the god says: 'Hail to thee, Sut, son of Nut, Aa­pehpeh (or Apehti), in the boat of millions of years, overthrowing enemies before the boat of the sun.'[114] In this passage the Sun and Sirius (Sut) are combined, as in the dual image of Har-Sut, or Nubti. The 400th year of Sut-aa-pehti, the great double force, because of the combination of the Sun and Sirius, must be read as belonging to a Sun-and-Sirius cycle, the object being the divinity to whom the Setis were assimilated.

Herr Karl Riel[115] has undertaken to adduce the proof that the date from the year 400 of King Nub relates to the introduction of the feast of a Sun-and-Sirius year in the year 1766, in which the fifteenth of Pachons of the vague year fell on the 15th of Taht, of the fixed year, or on the real normal day of the rising of Sirius. Be this as it may, the present writer thinks the main object of the journey recorded, and of the tablet ordered by Rameses, was to chronicle the year 400 of Sut-Nub for the sake of setting up the name of the divine father of the Setis, and of keeping the chronology of a Sun-and-Sirius cycle of 400 years; also, he is unable to dissociate from it the 400-year-period alluded to in the Books of Genesis and Esdras, which belongs to prophecy, i.e., to the astronomical allegory.

In the divine reigns[116] there is a period of 400 years assigned to Osiris; and if we could identify that, it might prove to be a cycle of the 'Bennu-Osiris,' 400 years in length. The same imagery which was applied to Osiris in the later cult belonged to Sut in the far earlier time; the name of Sothis is for ever identified with Sut, and here the period of 400 years assigned to Osiris agrees with a four-hundred year cycle of Sut or Sothis. 'Hail to thee, Sut-Apehpeh in the boat of millions of years, overthrowing enemies before the boat of the Sun, great are thy roarings,' is the salutation to Sut as Sothis, not to the bennu as the phoenix of Osiris. The Egyptian bennu or phoenix was the constellation in which Sothis or Sirius (the Dog-star) was the chief star. It is believed to have corresponded wholly or partly to the constellations Cygnus and the Eagle (Aquila); the Egyptian phoenix being the swan of the Greeks, the peacock of the Hindus (the bird of Saraswati and Kârtikéya, who are the Hindu bride and son), and the eagle of the Romans.

[p.394] The phoenix was called the bennu of Osiris as the nycticorax, a bird with double plume at the back of the head. But it was also represented by other birds. Nor is its name derived from the bennu but from ankh the living, as in p'ankh and paneach (חנעפ) applied to Iu, the son, and to Joseph, both of whom personated a phoenix by name. This ankh was the oriental anka, which was also known as the roc (rukh or rook), and Simurgh, which identifies the anka with the rekh, another form of the phoenix found on the monuments; a determinative of the repas as types of time, as well as a spiritual emblem. Horapollo says[117], 'When the Egyptians would denote the great cyclical renovation they portray the phoenix bird, for when he is produced a renovation of things takes place, and he is produced in this manner. When the phoenix is about to die, he casts himself vehemently upon the ground, and is wounded by the blow, and from the ichor which flows from the wound another phoenix is produced; which, as soon as it is fledged, goes with its father to the city of the sun in Egypt; who, when he is come thither, dies in that place at the rising of the sun. After the death of his father, the young one departs again to his own country, and the priests of Egypt bury the phoenix that is dead.' Pliny had learned that the life of the phoenix was related to the great year of the cyclic renovation in which the stars and seasons returned once more to their primal places[118]. But he gives its period as one of 660 years. Tacitus informs us that opinions vary as to the number of years, the 'most common number being that of 500, though some make it 1461,'[119] the length of the Sothiac cycle. 'It appears once in 500 years,' says Herodotus[120], and one phoenix period of 500 is certain. Lepsius has proved[121] that the Egyptians were acquainted with the precession of the equinoxes, which they calculated by a period of 1,500 years, or three phoenix cycles of 500 years each. This had to be combined with the Sothiac cycle of 1461 years, and he has shown how this period of 500 years is the third part of an actual period within which a year of 365 days coincides with the true solar year of the latter years. Now, the great cycle of precession, called the great year, when calculated by that motion alone, consists in round (or cyclic) numbers, of fifty-two phoenixes of 500 years. But there is another motion of the orbit which works the contrary way and reduces the time in practice to about 21,000 years. If the Egyptians ascertained the length of their cycles by living through them, or if we credit them with as much mathematical skill and astronomical knowledge as the moderns possess with regard to these motions and cycles, they may have corrected the one motion by the other. The length of the great year, according to the second motion, is given at about 21,000 years; and whereas the 26,000 years contain fifty-two phoenixes of 500 years, the 21,000 contain fifty-two of 400 years each.

[p.395] What is wanted, then, is a phoenix of 400 years, as the type of the period assigned to Osiris and Abram, Jesus with the bride (female Sothis?) and Sut. This may be found by the aid of Horapollo[122], who also tells us that when the Egyptians symbolized a man who had lived to a proper or good old age, they depicted a dying crow; for 'she lives an hundred years, according to the Egyptians; and one of their years consists of four of ours.' Here, then, is a phoenix of four hundred years represented by Horapollo's crow, which may stand for a kind of Bennu-Osiris of 400 years, the period assigned to Osiris in the divine dynasties. The crow, in English, is a form of the Egyptian phoenix, or rekh by name, as the rook. The hundred years, which contain four hundred, can be followed in the hieroglyphics by means of the square, on which the 'ter' sign of time was sometimes placed, instead of the circular sign used for the reigns of kings, or ages of individuals. The 'proper age' of the phoenix, then, was one hundred tetra-eterid, identical with the four generations and four hundred years of Abram.

To represent the current year, says Horapollo[123], they depict (with the sign of the year) the fourth part of an arura, a measure of land of an hundred cubits; and when they would express a year, they say a quarter. Four of these quarters squared the fourfold year, just as does the added day of our leap-year. Thus the dying phoenix is identifiable with the dying crow or rook, typical of the proper age of 100 years of four years each, or of 400 years altogether; that is, of four generations of too years each.

The fourfold year mentioned by Horapollo belongs to the Sothic period, and the heliacal rising of Sothis being about one day later every four years, completes the cycle, 1,460 years, in 365 of these days. The Egyptians, in consequence, called the year of 365 days one-quarter of the fourfold year.

This phoenix would be in the position of those persons who are born on the 29th of February, and will affirm that they have a birthday only once in four years, and their years are of fourfold length, their reckoning being identical with that of the Egyptians; and if its day of rebirth be analogous to our 29th of February, its age will be the one hundred leap-years, or a hundred years of the squared kind.

The ancient phoenix went down into Egypt to die or be transformed into the young one at the time of the great cyclic renewal. The transformation takes place at On (Heliopolis), where the sun-god, Atum, ankh, or the phoenix, is changed into the son as Iu-em-hept, the Jesus of the apocrypha, who, in Esdras, is associated with the cycle of 400 years. Moreover, it was at On that Abram was reputed to have taught the Egyptians astronomy! The data agree exactly with the 400 years and the fourth generation of Abram's vision, seen when the sun went down. The seed of Abram are to serve in a land not theirs [p.396] —Egypt is not named—and to issue forth again; Abram is to go to his fathers in peace, and be buried in a good old age, just like the aged phoenix of 400 years at the time of the great cyclic renovation. The cyclic renovation is the same in the prophecy of Esdras, where Jesus, the son, is to be revealed with 'those that be with him, and they that remain shall rejoice within 400 years? And the Bride shall appear.'[124]

There is a scholion on the Timaeus hitherto considered to be of a doubtful character, which led Biot to think the epagomenae or five intercalary days were introduced into the Egyptian calendar by Aseth, one of the shepherd kings[125]. Lepsius considers that if the scholion contains any fact at all it can only mean that king Aseth converted a lunar year of 354 days into a solar year of 360 days and then added the five intercalary days, as if Aseth were a Semite correcting the Semitic lunar year by the Egyptian solar reckonings[126]. But as Aseth is clearly one with Sut (Apehpeh) of the tablet of 400 years, the change in the calendar mentioned in the scholion, which cannot refer to the introduction of the five added days, does in all likelihood refer to the phoenix cycle of 400 years, by means of which the apsidal motion was allowed for in its relation to that of precession in the final adjustment of the reckonings resulting from the later observations of the heavens. In Genesis[127] the period of 400 years follows the wars of the four kings and the five kings, who are overthrown in the previous chapter.

There is an Egyptian legend which relates how Osiris in the 365th year of his reign came from Nubia accompanied by Horus to chase Sut-Typhon out of Egypt, by which we may understand that the perfect solar year of 365¼ days was made to supersede the Sun-and-Sirius year of 365 days. In the battle for supremacy Horus was aided by Taht, the lord of the luni-solar reckonings.

It is only in this our century of excavation that men have begun to dig and delve down to any depth of rootage, or to discover the real foundations of their knowledge, and in the theological domain the downward explorations have hardly begun. These time-cycles are the subject of 'prophecy' in Genesis, Daniel, or Esdras, and not future human history, or the fate of empires. The burning or transformation of the phoenix is paralleled in Esdras by the burning of the eagle. 'The whole body of the eagle was burnt, so that the earth was in great fear.'[128] This in the interpretation of the 'vision' is to be followed by the founding of a kingdom 'which shall be feared above all the kingdoms that were before it; in the same shall twelve kings reign, one after another; whereof the second shall have more time than any of the twelve; and this do the twelve wings signify, which thou sawest.'[129] Now if we take this to refer to the founding of a zodiac of twelve signs and the introduction of the year [p.397] or cycle, in which the quarter of a day was added to be calculated as one day in every four years, and we suppose that the one day was taken into the account in the second month of the year as it is in our February, then the second king may be said to have more time than any of the twelve, because the leap-year of fourfold length would be reckoned and dated by the month of his reign.

The whole subject has to be considered in a chapter on the 'Great Year,' but to my mind the present aspect of the cycle of 400 years at least suggests that the Sut-Typhonians—the people, so to say, of the Great Bear and the Dog-star—who were the most learned astronomers of Egypt, and the builders of the Great Pyramid, were acquainted with the real length of the cycle of precession, and calculated it, as a period of fifty-two phoenixes of 500 years each, and that they also discovered the motion of the apsides, or longer axis of the earth's orbit,* which reduces the actual period of precession to some 21,000 years, or in round numbers, fifty-two phoenix cycles of 400 years each. That is near enough for the present purpose. It may be, however, that the Egyptians found out the length of their periods experimentally, by living through them, whereas the moderns can only calculate the total; and their practical observations would be more trustworthy than any other reckonings. For instance, not long since the distance of the sun from the earth had to be corrected from 95,000,000 miles to about 92,000,000; this may have a bearing on the calculation of the period of 20,984 years, and if the measurement of annual variation should be wrong by two-fifths of a second the number would come out as nearly as possible 20,802 years.

* 'The position of the longer axis of the earth's orbit is a point of great importance ... in fact, by the operation of causes hereafter to be explained, its position is subject to an extremely slow variation of about 12″ per annum to the eastward, and which, in the progress of an immensely long period—of no less than 20,984 years—carries the axis of the orbit completely round the whole circumference of the ecliptic.'[130]

It is noticeable in this connection that Rameses placed on the ceiling of the Ramesseion an astronomical projection of the heavens supposed to represent his horoscope. In the inscription which accompanies it the star Sothis (the Dog-star) is said to appear heliacally, or just before sunrise at the commencement of the year, and thus seems to mark the period of a Sothiac cycle, which may have a bearing on the period of 400 years. Unfortunately the regnal year of Rameses is not given. Here and there we may obtain a date for the Hebrew traditions where we cannot for the history. The Jesus of Esdras was to manifest within 400 years. The seed of Abram were to be afflicted in a strange unnamed land during 400 years. They were led up out of that land by the deliverer Joseph. These belong to mythology, and may be related to a Sun-and-Sirius period of 400 years. The date of 400 years on the tablet of San[131] is none the less historical because of any relation to Sut-Har, the Sun-and-Sirius.

[p.398] Dates on the monuments can be trusted, whether they refer to human history or the celestial chronology; the Egyptians would as soon have thought of falsifying the time in heaven as of forging an historical chronology, or of recording fictitious dates. There remains the fact that Rameses II, the rebuilder of Tanis, has recorded a period of 400 years which had elapsed between the reign of King Sut-Apehpeh and some unspecified year of his own long reign. Sut-Apehpeh is probably the second Apepi, considered to have been the last of the Hekshus kings. According to the prophecy, the seed of Abram were to suffer during 400 years, and, according to the supposed history, they actually were in the land of bondage during 430 years dating from the time of Joseph's being sold to Potiphar, an officer of Pharaoh. And there was a Christian tradition preserved by Syncellus, a tradition 'received by the whole world,' which affirmed that Joseph ruled the land of Egypt in the reign of King Apophis[132]. Here then is a look of history at first sight. Apophis we know, and the tablet of San shows that he reigned 400 years[133] before the year of the record made by Rameses II. In Brugsch Bey's account of Joseph in Egypt[134], the Hekshus king, Apophis, mentioned by the Manethonian and Christian tradition, is there; but what is wholly missing from the monuments is Joseph himself. Nor shall we find the Hebrew mythology on the monuments, in the shape of Egyptian history, the impossible converse of what we have found, that is, the Egyptian mythology reproduced in Hebrew as history. The Joseph who went down into Egypt in the time of the king Sut-Apehpeh, and led the Israelites up out of it 430 years afterwards[135], belongs to mythology, and is apparently related to some period of 400 years belonging to the bride and the son, as Joseph or Jesus, the Iusif or Iusu. The tablet of San may enable us to utilize the date of 430 years. It is probable that some 430 years do lie between the reign of Sut-Apehpeh and the exodus of the Typhonians from Egypt after the death of Rameses II, in the reign of Seti Nekht. But the only interpretation of the facts at present possible is this. The Hebrew 'mixed multitude' in Egypt belonged to the most ancient religion, and were worshippers of the mother and son as Sut-Typhon. After the death or expulsion of Sut-Apehpeh, the last of the Hekshus, the Osirians and Ammonians returned to power, and, with the exception of the reigns of the Amenhepts III, and IV, the Typhonians had a bad time of it in Egypt.

'In their time,' says the tradition reported by Syncellus[136], 'Joseph ruled in Egypt,' that is in the time of the Hekshus of the fifteenth, sixteenth, and seventeenth dynasties. The tradition is undoubtedly right, only we have been all wrong about the particular Joseph. Enough, however, has now been said concerning the messiah son, who, as the one who comes and brings, was the Iu-sif of the mythos. [p.399] Sut was a form of the Iu-sif as well as Iu-em-hept and the Delphian Apollo. The ass, in the time of the twelfth dynasty, is named Iu; and this was a type of Sut, who was the Iu-sif of the ancient genetrix Typhon.

Sebek was a form of the Iu-sif, as well as Har-Makhu and Aten of the disk, who were each the Iu of the two horizons, as the son of the mother. Har-Sut and Sut Nubti were dual forms of the son Iu-sif. When King Apepi set up Sutekh for his lord, and worshipped no other god in the whole land, that was a form of the Iu-sif. Thus Joseph must have ruled in Egypt during several hundred years from the commencement of the thirteenth dynasty, at least until the time of Sut-Apehpeh, called the last of the Hekshus, as during this period the mother and her son were the sole divinities of the Sut-Typhonians, and these people considered themselves to be the worshippers of the one god. At Tel-Amarna, Aten is often called the one god; he is styled the one god living in truth. Also Kufu of the fourth dynasty, in personating the living Har-Sut, was the adorer of the one god, as the Iu-sif or son of the mother. The lacunae notwithstanding, it is apparent from the negotiation between Seken-en-ra of the seventeenth dynasty and the Hekshus King Apehpeh of Avaris, that a possible treaty between them was made contingent on Apepi's consenting to worship all the gods (elsewhere called the nine gods) of the whole land, with Amen-Ra at their head. But be was a worshipper of the one god, Sut, who took the dual forms of Sut-Anubis and Sut-Har, whose twin starry types were Sothis and Orion, or earlier the dog and the wolf. In the scene on the tablet of San[137], Sut is the one god of the offering, the one god beloved of Rameses: only this one god was not the generator Amen or the father Osiris, but always the child Sut, son or dog of the mother; Har, son of the mother; Aten, son of the mother; Sebek, son of the mother, or Joseph, son of the mother. It was the same Joseph under the many names of Adon, Tammuz, Duzi, Baal, Sutekh, Khunsu, Iu-em-hept, Greek Ie, Jasius, and Jesus; the same Joseph who led the Israelites up out of Egypt; the same mythological character whether stellar, lunar, or solar, considered as the son of the mother who, as the coming one, was the Iu-sif by name. This was the only Joseph who ruled as Adon over all the land of Egypt in the time of the Hekshus King Apehpeh or Apophis.

After the reign of Apehpeh the religion again changed hands. Sut and his mother had to make way once more for the gods of the orthodox, and there arose a king 'who knew not Joseph,' i.e., who did not worship the Iu-sif or coming son. At which time the persecution of those who did so worship broke out afresh, whether they were called after the Iu, Jews; Aati, Menati or Sut-Typhonians; their period of bondage began, and lasted, so far as many of them were concerned, until there came the casting-out, called by the name of the [p.400] exodus. It was a long period of suffering for those who had been suppressed and enslaved in mines and quarries, and compelled to do all kinds of labour enforced by the whips of the taskmasters. The Jews belonged to that suffering and enslaved people on account of their religion, independently of race. They speak in their name because they were of them. The bondage dates itself from the time of the last of the Hekshus or Shepherd Kings until that of the exode, in the time of Seti-Nekht, which may have been, for anything known to the contrary, exactly a period of 430 years.

'Now there arose up a new king over Egypt, who knew not Joseph; and he said unto his people, Behold the children of the people of Israel are more and mightier than we. Come on, let us deal wisely with them, lest they multiply, and it come to pass that when there falleth out any war they join also unto our enemies and fight against us, and get them up out of the land, Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Rameses.'[138] This description of the Jews holding the balance of power in Egypt is true to the monuments, only the 'Jews' must be understood in the religious acceptation of the name. The children of Israel were the sons of El, Al, Ar or Har, who is the son, and Elyon the highest answers to the first Har or El, who was Sut.

The story of Joseph and the wife of Potiphar is mythological. It is the same that is found in the endeavour of Ishtar to seduce the solar god Izdubar, who repels her advances when she says 'Salute me, for I would marry thee.'[139] Various versions are extant. One of the most striking may be found in Lucian's account of the Syrian goddess[140]. In this Combabus (Joseph) is beloved by his master's wife; and knowing that he is to be left in charge over her during the master's absence, he cuts off a certain part of his body, and delivers it over to the king in a sealed box as a precious treasure to be kept until the monarch returns. The same solicitation occurs as in the case of Potiphar's wife; the young man, like Joseph, is proof against the lady's passion. She turns on him, and denounces him to her husband. Then the box is opened, and the innocence of Combabus established. The story relates primarily to the Iu-sif, or child of both sexes. 'I am a woman,' says Bata, 'even as thou art,' speaking as the infertile one, in the Egyptian Tale of the Two Brothers[141]. This tale contains a form of the mythos reduced to a romance, in which the younger brother performs the same act as Combabus, and cuts off his genitals and throws them into the water. It contains the same scene between the temptress and the youth as the Hebrew story; and the foiled lady also becomes the false informer; as does Potiphar's wife. The Egyptian papyrus containing the tale, now in the British Museum, was written by the scribe Anna, master of the rolls, and was [p.401] in the possession of Seti Mer-en-Ptah, the successor of Rameses II. This 'oldest romance in the world,' once proved to belong to mythology, can in nowise be claimed as a precious and important elucidation of the history of Joseph in Egypt in the sense adopted by Brugsch Bey[142]. Nor can anything historical be based on the two dreams of the pharaoh in which the seven kine come up out of the river Nile; one group fat and the other lean, when the seven lean ones devour the seven fat kine or the seven full ears of corn that come up and are devoured by the seven thin and blasted ears. The imagery is Egyptian, zodiacal, and mythical. The seven ears of corn