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thought was terribly aggravated, I believe, by the early development of Art, and the forms which it assumed in Egypt. That Power which the Egyptians recognized without any mythological adjunct, to whom no temple was ever raised, "who was not graven in stone," "whose shrine was never found with painted figures," "who had neither ministrants nor offerings," and "whose abode was unknown," must practically have been forgotten by the worshippers at the magnificent temples of Memphis, Heliopolis, Abydos, Thebes or Dendera, where quite other deities received the homage of prayer and praise and sacrifice.

A highly cultured and intelligent people like the Egyptians, it is true, did not simply acquiesce in the polytheistic view of things, and efforts are visible from the very first to cling to the notion of the Unity of God. The "self-existent" or "self-becoming" One, the One, the One of One, "the One without a second," "the Beginner of becoming, from the first," "who made all things, but was not made," are expressions which we meet constantly in the religious texts, and they are applied to this or that god, each in his turn being considered as the supreme God of gods, the Maker and Creator of all things. But the conclusion which seems to have remained was, that all gods were in fact but names of the One who resided in them all. But this God is no other than Nature. Both individuals and entire nations may long continue to hold

this view, without drawing the inevitable conclusion, that if there is no other God than this, the world is really without a God. But when the conclusion is once brought home, it is, as we have seen in our own day, most eagerly accepted. But the fate of a religion which involves such a conclusion, and with that conclusion the loss of faith in immortality, and even in the distinction of Right and Wrong, except as far as they are connected with ritual prescriptions, is inevitably sealed.1

1 On looking back over these pages, I find that I have quoted (p. 99) from Professor Max Müller an etymology of the Sanskrit Brahman which is at variance with his more mature judgment in Hibbert Lectures, p. 358, note.

At page 20, the name of M. Guyesse is too important to be omitted from the list of French scholars. M. Revillout, the most eminent Coptic scholar now in Europe, is also highly distinguished for his publication and interpretation of demotic records. To the German names I should add those of Pietschmann, Erman and Meyer.

And I do not think it out of place here to say, that as the thanks of scholars are due to private persons like Mr. Sharpe and the late Mr. Bonomi, for the publication of accurate Egyptian texts, no small amount of gratitude should be felt towards booksellers like Messrs. Hinrichs, of Leipzig, for the publication of so many inestimable works by Brugsch, Dümichen and Mariette, which, however indispensable to the student, have necessarily but a limited sale, and cannot be immediately remunerative.

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Ass, supposed worship of, by Christians Champollion, 14.

and Jews, 5.

Champollion-Figeac, 16.

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Cher-heb, a priestly official, 132.
"Children of inertness," 199.

China, 124.

Chonsu, the Moon, 155, 179.

Chu, glorified one, the dead, 132.
Chut en Aten, 42, 229.

Clement of Alexandria, 1.

Cook, Canon, 20.

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Firmament of steel, 131.

Cow signifies the Sky, the Dawn and Fravashis, 124, 147.

other powers, 236.

Curtius, 95, 96, 120.

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GENEALOGIES, 46.

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- Anpu, 112.

Set, 115.
Māka, 115.
Crocodile, 108.

Dawn, names of the:

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- Isis, 111.

Hathor, 87, 159.
Renenet, 160.

Neith, 179.

"Death-absolute," 242.

Decimal notation, 81.
Deities, 83.

Dendera, Zodiac of, 29.

Destiny, 159.

Devéria, 20, 209.

Diodoros, 5, 127.

Dreams, 155.

Dual form of all words designating space
traversed by the sun, 195.

Dümichen, 19, 24, 49, 68, 117, 128, 164.

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God, true notion of, 215.

Golden calf, 245.

Golenischeff, 20, 101.

Goodwin, 19, 21, 77, 164, 211.

Goose, 111, 237.

Grébaut, 20, 123, 162, 164, 195.
Guizot, 153.

Guyesse, 199, 253.

HALL of Nut - Heaven, 190.

Seb Earth, 190.

Maat the Nether world, 190.

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