separate word they contain is understood, even then it is very difficult to penetrate to the root of their meaning. A glimpse will be caught of it, I admit, by one of those efforts of inductive divination which distinguish modern research; but even then it will remain to explain the primitive and only half-understood notions of five or six thousand years ago in the philosophical vocabularies of to-day. It is here that the most difficult and irksome part of the task begins. We who represent the old age, or, perhaps, the prime, of humanity, think of these matters and speak of them as abstractions, while the Egyptians, who were children compared to us, thought of them under concrete forms. Their very ideals were material, more or less vague and refined perhaps, but still material. Their only conception of a deity was of a figure larger, more vigorous and more beautiful than mortals; the powers and attributes with which it was endowed were all physical. If we attempt to express their conceptions in abstract terms, we falsify their meaning. We cannot avoid altering it to a certain extent, for exact equivalents are not to be found, and, in spite of all precautions, we give to the confused and childish ideas of ancient religion, a precision which is entirely modern.
If, under these reserves, we study the Egyptian theology in its most learned and refined form—namely, that which it attained during the eighteenth and nineteenth dynasties—we shall dimly perceive that it implies a belief in the unity of the First Cause of all life. But this belief is obscured behind the numerous gods who are, in fact, emanations from its substance and manifestations of its indefatigable activity. It is in the person of these gods that the divine essence takes form. Each of them has his own name, his own figure, and his own special share in the management of the universe; each of them presides over the production of some particular order of phenomena and insures their regularity. These gods are related to each other as fathers, mothers, and sons. They thus form a vast hierarchy of beings, superior to man, and each enjoying a dignity corresponding to his rank in the series. There is, so to speak, most of divinity in those who are nearest to the "one God in heaven or earth who was not begotten." These deities are divided into groups of three, each group constituting a family, like those of earth, consisting of father, mother, and son. Thus from triad to triad, the concealed god develops his sovereign powers to all eternity, or, to use an
