man in presence of nature. When the clouds rose up like immense mountains, one above the other, obscuring the sky, it was said that the earth-born powers, the Titans, were piling up Pelion over Ossa in their war upon Zeus. The word seb in Egyptian means both "the earth" and a "goose." When the sun rose, it was said that the great cackling goose had laid an egg. This was only one of the many mythological ways of expressing sunrise. In none of these myths is there any religious idea whatever; nor from them can any religious idea be derived, any more than pure principles of morality could be derived from myths which represent a god as being the "husband of his mother," and another as striking off his mother's head, while another great god is said to have slain his brother, to have eaten his eye or swallowed his head.

But just as the purest and most delicate notions of morality are found expressed in the early writings of the Egyptians, so do we also find among them the consciousness of their dependence upon a divine power, eternal, infinite, ubiquitous and self-existent, wise and good.

It was by wholly different and independent exercises of thought that the Egyptian mind gave birth to its mythology, to its practical system of ethics, and to those notions of pure religion which I have just mentioned. Mythology did not make the religion, but it mixed with it and corrupted it at a very early date-as soon, in fact, as appellatives grew into proper names, and proper names led to personification, and personification fostered, and finally implied, the belief in living beings of infinite might, by whom some at least of the attributes of divinity might reasonably be claimed.

Henotheism, which is a phenomenon recurring in the histories of so many independent religions all over the world, is the result of an attempt to harmonize popular polytheism with

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the necessary conclusions of human reason with reference to the unity of the divine power.

Professor Lieblein could not have supposed that in asserting the identity of Egyptian religion during some thousands of years I intended to deny that new gods had been introduced into the pantheon, or that new conceptions had been attached to the names of the oldest gods. The addition of new gods to a pantheon is as natural as the addition of new saints to the calendar. Such additions do not necessarily imply the least change in a religion. And my Lectures furnish numerous instances in which the gods have attributes applied to them which did not originally belong to them. But I do not believe, as Professor Lieblein seems to believe, that the sublimer portions of the Egyptian religion are the result of a process of development or elimination from the grosser. Sublime and gross proceed from separate mines of thought. This is not the place to reply in detail to all the criticisms of Professor Lieblein, which are sometimes based on a misconception of my meaning, as when he thinks it necessary to protest against the ridiculous assertion "that Egyptian civilization and religion have remained unchanged through the course of time"! On those points in which we really differ, I beg to assure my learned critic that in "boldly deciding the difficult and far-reaching question as to the influence of Egyptian upon foreign thought, as, for instance, on the Hebrew or Greek religions or philosophies," I was not speaking rashly, or without due study of the subject. I have all my life been an attentive student of the history of religious and philosophical thought. When I was a University Professor, I delivered lectures on the history of Greek Philosophy, and in discussing the evidence respecting the origin of that philosophy it was impossible for me to arrive at any other conclusions than those of Ritter, in one of the

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best chapters of his History, of Brandis and of Zeller. Greek philosophy is essentially a flower of Hellenic origin, and not traceable to any other soil. When one speaks of the JewishGreek philosophy of Philo, it is not meant that Jewish thought influenced the Greek, but the converse. As for times more recent than Philo, no one, of course, questions the conquest both of Greece and Rome by "oriental teaching" in the form of Christianity.

Professor Lieblein points to the mythological names Io, Themis and Kerberos, as "all having an unmistakeable Egyptian stamp," to the worship of Zeus-Ammon, to the Greek and Roman worship of Isis and Serapis.

I do not see the unmistakeable Egyptian stamp upon the name Io. I do not know, and I am sure Professor Lieblein does not know, of any Egyptian story like that of Io; nor do I like to think that he connects her name with one of the Egyptian words signifying ox or cow, such as aüa or aha. But even this would not prove transmission of "religious ideas."

As to Themis, the stamp is so unmistakeably Hellenic and Indo-European, that the onus probandi lies upon those who insist upon another origin. Themis is etymologically akin to θέσις, θέμα, θεσμός, θέμεναι (τίθημι). Between τίθημι and θέμις there is the same relation in sense as between our lay and law, or the German setzen and Gesetz. From the same root dha we have a large family of kindred words in Sanskrit and Zend, in Sclavonic, Teutonic and Keltic languages. Our English word doom, the Gothic dôms, the old High German tuom, the Swedish and Danish dom, are in the estimation of all good scholars derived from the same root, and are near relatives of the Greek Themis.

Kerberos is as certainly Indo-European. The difficulty here

lies in the choice of parentage. Has Professor Lieblein ever seen the following words of Wilford (Asiatic Researches, III. p. 408): "Yama, the regent of hell, has two dogs, according to the Puranas, one of them named Cerbura and Sabala, or varied; the other Syáma, or black; the first of whom is also called Triçiras, or with three heads, and has the additional epithets of Calmásha, Chitra and Cirmira, all signifying stained or spotted"? Has Professor Lieblein any parallel Egyptian myth to produce? I think not; but even if he had, the Egyptian origin of Cerberus would not be proved thereby. The Indo-European origin must first be disproved or made doubtful. Now it is indeed probable, as Kuhn thinks, that Wilford's pundit explained the name Cabala by Karbura, without that being the dog's real name. Anyhow, here is an Indo-European etymology which fully explains the myth of Kerberos. And very excellent Sanskrit scholars admit this etymology. It is given as a probable one in Benfey's SanskritEnglish Dictionary, p. 164, under the word karbura. Benary finds a Greek etymology for the name, and Professor Max Müller (Chips, II. p. 183) explains it as connected with the Sanskrit çarvara, which must have had the original sense of dark or pale. "Kerberos, therefore, in Greek would have meant originally the dark one, the dog of night, watching the path to the lower world." Çabála, with which Professor Max Müller connects çarvara, is the Vedic epithet of the dog of Yama.* The nearest corresponding Egyptian myth is that of the jackal Anubis, who swallowed his own father Osiris. The Amām of the Egyptian Amenti, who sits before the throne of

The dogs of Yama have four eyes (çvānau caturakshaú çabálau), Rig-veda, x. 14, 10. The same four-eyed animal occurs in the ZendAvesta, Fargard, viii. 18, 48.

Osiris, is not a dog. It is a creature of threefold nature, like the Greek Chimaera. As the latter is

πρόσθε λέων, ἔπιθεν δὲ δράκων, μέσση δὲ χίμαιρα,

so is the former drawn and described as having the head of a crocodile, the hind parts of a hippopotamus, and the middle (including the fore-legs) of a lion. And, like the Greek Chimaera, the Egyptian "eater of the dead" mythologically represents some form of darkness, which is everywhere associated with Hades—anārambhane tamasi of the Rig-veda (i. 182, 6; vii. 104, 3), the "Endless Darkness" of the ZendAvesta, the Hellenic Erebos.

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No one will deny that Isis and Amon were Egyptian divinities, and that they were worshipped by Greeks of the later periods. But when the Greeks adopted foreign gods, they Hellenized them. This is not what I meant when I denied the transmission of religious ideas from Egyptians to Greeks. I do not believe that Serapis was an Egyptian god. According to all ancient accounts, his statue was brought to Alexandria from Sinope in the time of the Ptolemies, and his worship seems to have been confined to the Greeks and Romans. is found principally, as Wilkinson says, "in cities founded or greatly frequented by them, as Alexandria, Canopus, Antinoopolis and Berenice, in small Roman towns of the Oasis, in the Nitriotis, or in quarries and stations in the deserts, where he was also invoked under the names of Pluto and Sol Inferus." The identification of Serapis with Osiris-Apis is a mere etymological conjecture, which is not in the least supported by the Greek or Roman types of him known to us through coins and monuments.

It is in vain that I look here for evidence of transmission of "religious ideas." Nor do I see "manifestly the Egyptian