continuous Hebrew monarchy in Palestine is a delusion. The wars between the kings of Judea and Israel could only disclose a war between the Great King of Elam and the Great King of Cush: that is, a struggle for supremacy between the Semitic and Hamitic

races.

I assert that the Hebrews, as an isolated dominant power, cannot be localized; and I challenge students to identify them, unless they are recognised as the Hamitic race of Abraham, in which case the present Jews will represent the inheritors of the supposed Divine promises to the exclusion of the Israelites, or any other race.

Will the reader be good enough to pause for reflection?

The Tel-el-Amarna tablets have disclosed that the Pharaohs of Egypt were viewed by their subjects as gods.

Khuenaten, the Cushite Pharaoh, who deposed the Elamite Pharaoh Amenhotep III., is styled by his officials as a deity: "To the king my Lord, my God, my SunGod who is from Heaven," and as I assert that this Khuenaten was the Pharaoh

"which knew not Joseph," it follows that
Amenhotep, whom he deposed, was the
Pharaoh who led the Israelites (i. e. Ela-
inites) out of Egypt, which discloses a
second Exodus. When, therefore, we read Exodus
that "God led them not through the way of
the land of the Philistines," we must under-
stand that God here does not refer to the
Almighty, but to the Pharaoh Amenhotep.

It becomes obvious that the record in question is a literal translation from the contemporary Egyptian archives, where all the Pharaohs are designated as gods. This will apply generally to all the Biblical records of a similar character, and must open our eyes to the subtlety of the priestly combinanations.

xiii. 17.

1. Samuel

xiv. 21.

It was vital to the priestly design that we should understand that the Hebrews were a special and God-protected race; and in some passages we are led to infer that they were a community distinct from the Israelites. But still the Biblical writers refer to Saul as the King of the Israelites, and Josephus alludes Josephus, vol. to him as the King of the Hebrews, leaving us to conjecture that the Hebrews and

i. 271.

the Israelites were one and the same people.

I must however contend that the Cushites of the Hamitic race represent the Hebrews, and the Elamites of the Semitic race represent the Israelites.

Apepi (ie. Moses) led the Cushite Hebrews out of Egypt when overthrown by Aahmes (ie. Joseph); and Amenhotep III. led the Elamite Israelites out of Egypt when defeated by Khuenaten.

These two distinct Exoduses have been designedly confounded into one, in order to obscure and blend together the two great hostile races.

At the battle of Gilboa the pseudo-Saul represents the Elamite Pharaoh Ramses XII. the so-called King of the Israelites; Achish the Philistine king of Gath represented the head of the house of Cush, the king of the so-called Hebrews. We may be morally certain that the Hamitic race was in conflict with the Semitic race. It follows that the so-called Hebrews (Cushites) and the socalled Israelites (Elamites) were two distinct peoples, hostile in race and religion.

The priestly writers had not only to blend together the two races, but also to confound the two religions.

This transformation scene has been very ingeniously contrived; the two great rival races are first obscured under the names of Philistines and Israelites, and then presented to us as Hebrews, practising a common religion.

It was claimed that Jesus was the lineal descendant and head of both the Hamitic and Semitic ancient royal families; and as he was regarded as a Deity, the two religions would become amalgamated.

The Hamitic Jews, however, refused to acknowledge him; and hence the two hostile cults at present existing.

II. Kings xviii. 7. II. Chron. xxix.

CHAPTER XIII.

LAWS AND RELIGION.

LET us now glance at the legal and religious aspect.

There may have been many religious sects within the vast Eastern Empire; but, as I have shown that only two great races exercised supreme power, we may assure ourselves that the two religious cults, as defined in the inscriptions, were generally adopted throughout the length and breadth of the land.

We find, however, that both these cults. are adroitly concealed by the priestly writers; but still we detect that after revolutions had taken place, religious reforms ensue in the small provinces of Judea and Israel.

For instance, when Sabakah of the Cushite house of David (i.e. Hirhor) overthrew the Assyrian Elamite government, and Hezekiah rebelled against the King of Assyria