boat, and whether in connection with a male or female divinity, the idea is one and the same. Uasar or Dionysos, as Erikepeios the vital force and life-heat of the vast visible world, acted upon by the infinite creating power, burst the egg of darkness and chaos, and produced in grand procession the generation of heaven and earth and all things animate and inanimate. Darkly, and indeed sensuously, the myth throughout all its concealments and obscurity endeavours confusedly to set forth the sublime truth that 'In the beginning God created the heavens and the earth. And the Spirit of God moved upon the face of the waters,' that is, brooded dove-like over them,1 the simile being taken from a bird in the state of incubation." 6 The terms used depicting the attitude convey to us, with the most vivid delineation and colouring, that Godlike love was the motive power,' that Love, or Heavenly Eros, which, rejoices in its works.'4 There is yet another symbol of this multiform chest, i.e. the mystic Kalathos, or Basket of Demeter the All-mother," which was carried in the Eleusinian Mysteries, and which reappears in the hands of Assyrian divinities."

VIII. They are both connected with ivy.-As the gods of life and immortality, Uasar and Dionysos are connected with 'ivy never sere.'7 Ivy, Diodoros tells us, is called in the Egyptian language Osiris plant.'8 But it is to be observed that ivy is not a plant of the Nile,' and Sir G. Wilkinson remarks that wreaths and festoons of ivy, or rather of the wild convolvulus or of the Periploca secamone, often appear at Egyptian fêtes.' The connection be9 tween Dionysos and ivy has been already sufficiently noticed.

1 Cf. Milton, Par. Lost, i. 20.

2 Cf. Rev. R. G. S. Browne, The Mosaic Cosmogony, 25.

3 Ibid. 26.

4 Cf. Ps. civ. 31.

5 Cf. Kallim. Hymnos eis Dem. * Vide inf. VIII. ii. Jar.

7 The shape of the leaf, in which some discern a phallic emblem, has been suggested as another link between them and the plant.

8 Diod. i. 17; cf. Plout. Peri Is. xxxvii.

Rawlinson, Herodotus, ii. 74.

IX. They are both the youngest of the gods.—According to the legend in Diodoros, the inscription on a stele of Uasar ran, My father is Kronos [Seb], the youngest of all the gods, and I am Osiris the king.'1 The Greeks regard Hercules, Bacchus, and Pan as the youngest of the gods.' Uasar is the head of the third and last Order of Kamic divinities, and his son Har is represented as the last god-king of Kam.

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X. They are both peculiarly connected with spotted animals and garments.-Diodoros, as already noticed, mentions that the spotted faun-skin of Uasar was considered to be symbolical of the stars. He also says that the second Dionysos was said to have worn a panther's skin. The thyrsus,' remarks Sir G. Wilkinson, is shown by Plutarch to be the staff, often bound by a fillet, to which the spotted skin of a leopard is suspended near the figure of Osiris; for it is the same that the high priest, clad in the leopard-skin dress, carries in the processions.'5 Similarly the shrines of the gods, when in procession 'were attended by the chief priest, or prophet, clad in the leopard-skin.' The divine bull Hapi appears also to have been at times represented as spotted.8 The spots, their astral connection, and association with suffering, point to an origin in the Mesopotamian Valley, where we find a representation of a divinity bearing the Bakchik branch and the spotted faun," whose tearing in pieces was symbolical of the rending asunder of Uasar.10

XI. They are both vinal divinities. Thus Uasar is said to have introduced and nurtured the vine,11 as the

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offspring of Semele discovered the liquid stream of the grape.' Wine, it may be observed, has several aspects in a Dionysiak connection. Thus it has a phallic aspect, as a stimulant; and a kosmogonic and pantheistic aspect, as connected with blood the life and life-power of the world. Ploutarchos 2 notices a strange Kamic legend that the vine sprang from the blood of some who had fought against the gods, and that intoxication rendered men confused and irrational because they were thereby filled with the blood of their ancestors. Wine becomes a fitting sacrifice to Dionysos the martyr divinity of lifeheat, whose blood was shed to benefit the world. Thus it by no means follows that even the Wine-god should be only a patron of innocent, or boisterous and unmeaning, rustic merriment.3

XII. They are both tauric divinities.-Uasar and Uasi being inseparable and even identical, as male and female symbols of the same idea, the characteristics and adjuncts of the one in reality appertain equally to the other. As Uasi is habitually represented with horns, we should from that circumstance alone be justified in regarding this form as connected with Uasar, and in fact he is at times thus pourtrayed. Again, Uasar is a tauric god on account of his connection with the sacred bull Hapi, who was born of a cow mysteriously impregnated by lightning descending from heaven. The divine bull was not allowed to live more than a determined number of years, and at the end of that time if he did not die a natural death he was killed. The dead Apis was embalmed and deposited in the magnificent caves of the temple called by the Greeks "the Serapeum." He then became the object of a new worship. By the very fact of his death, he had become

1 Eur. Bak. 278.

2 Peri Is. vi.

3 Vide inf. IX. ii. Theoinos.

4 Bunsen, Egypt's Place, i. pl. 5, fig. 4.

assimilated with Osiris, the god of the Lower-world, and received the name of Osir Hapi, converted by the Greeks into Serapis.'1 The living Apis was called the Hapianch or "Living Apis;" he was the second life or incarnation of the god Ptah supposed to be visibly present in Egypt. At his death he was canonised, and became the Osor-Hapi or "Osirian," that is deceased Apis. This word the Greeks made Serapis, but the types of the Greek and Egyptian deities were always distinct, Serapis being represented in the form and with the attributes of Pluto or Hades; 2 Osor-Hapi was figured either as a bull or a man with a bull's head.'s Another remarkable figure in the tauric group of the Kamic Pantheon is Hat-har,* "ei-t-Hor, Horus' mundane habitation, often substituted for Isis.' She ordinarily appears with the cow's head, wearing the sun's disk between the horns. Even when represented in the human form she is rarely without the sun and horns.' Hat-har and Uasi are in reality identical. Each of them is the mother of Her-her, Arueris or Horos the Strong, and also of Har, Horos the Younger, Her-pa-chrut, Harpokrates, or Horos the Child; each of them is the cow-horned, kosmic, goddess mistress of Amenti, the Lower-world, and each of them is called par excellence Maut, the Mother. The primitive Kamites, according to a legend preserved in Diodoros, thought that there were two eternal divinities the Sun, Osiris or Dionysos, and the Moon, Isis, who accordingly is repre

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sented as horned, and also because the ox was sacred to her. According to the legend preserved by Ploutarchos, when Horos, enraged with his mother, tore the crown from her head, Hermes 2 placed an ox-headed helm on her brow. The moon was called by the Kamites 'Mother of the Kosmos,'4 an excellent illustration of the kosmogonic character of Uasi. But according to the monuments the Egyptian moon is always masculine.' But the kosmic Uasi, identical with the male Uasar, is like Adonis male and female,' a two-natured Iakchos' or Dionysos. Uasi and Hat-har as kosmogonic goddesses might therefore be connected with the moon, as the kosmogonic Uasar is with the sun, without interfering with or unduly impinging on Ra-Helios, the Sun-god, or the mysterious Aah, the Moon-god, who seems to be conneeted with Tet.8 Uasar thus stands at the head of a complete group of tauric Kamic divinities, all most closely connected with him and with each other. Another important horned, but non-taurik member of the Kamik Pantheon is Khnum, the ram-headed god of Apt, Tape, Thaba, Thebai, the Head' or ' Capital,'' No-Ammon, or Thebes. The Hellenes and Romans confounded together the two primal gods of Apt,10 Amen and Khnum, considering each of them as Zeus, Jupiter, and the combined divinity is the 'contortis cornibus Ammon.' Horned serpents were kept in what Herodotos calls the temple of Zeus at Apt, and were buried in it, being sacred to the god." According to a Euemeristic legend preserved in Diodoros, Ammon was a king of Libye and the sire of