had allusion to his parentage, and he was called Menosires; in reference to Chem and to Isis, he was called Chem-is. Sometimes he was called Young Osiris, and sometimes simply Osiris. Thus Menes, the pretended founder of the Egyptian monarchy, has no more reality in him than his father Osiris, the ancient character of the Sun.

For the same reason that Horus was called Menes, the Ruler, Isis was called Pallas, from the Hebrew Paleh,' to have rule or precedence. But the Athenian Pallas was armed from top to toe, which may appear at first. sight to be inconsistent with the character of the Egyptian Isis; but this is only a proof of what Diodorus Siculus, and other learned men have asserted, viz. that the popu lation of Athens originally consisted of a colony from Sais, a city of lower Egypt, and that the Athenian Pallas' was armed because the Isis of Sais, their parent city, was worshipped, in complete armour.

Another striking point of resemblance between Athens and Sais was the cultivation of the olive tree and the' flax. This culture constituted the chief source of wealth to the people of Sais; indeed the city derived its name from Zaith, an olive-tree; as did Athens from Aton, or Atona, linen, which again shows the affinity of this city' with Sais, where the manufacturing of linen was the staple trade of the country. The fine linen of Egypt is no-' ticed as an article of luxury in Judea, Prov. ch. vii. v. 16. Thucydides informs us that the Athenians, being of Egyptian extraction, wore linen clothing only, till the time of the Peloponnesian war.

In Athens, as in the mother country, the season for spinning was announced by an Isis, bearing the representation of a weaver's beam. Thus habited Isis received the name of Minerva, from the Hebrew Manover, a weaver's beam. The reason assigned for the Isis of Athens being armed is, that the inhabitants of Athens, were like those of Egypt, divided into three classes, viz. the senators, who were as I have before noticed, also the

judges and the priests-the husbandmen-and the arti ficers. Sais was remarkable for the number of good soldiers it furnished, which were taken from among the husbandmen: This gave a military turn of mind to these people, which led them to prefer Isis armed to any other dress; for the same reason the Minerva of the Athenians was armed. Hence she became in time the goddess of war among the Greeks; but her usual accompaniments prove the Minerva of the Athenians to be no other than the Isis of Sais.

First, on her shield was exhibited a front view of a face intended to represent the full moon. This head was surrounded by serpents, which my reader by this time understands to be the symbol of plenty: she was also attended by an owl. These symbols plainly intimated a sacrifice in the evening, and at the time of the full moon. Isis was thus exhibited, when she was to proclaim the sacrifice and thanksgivings that preceded the gathering and the pressing of the olives, which formed the riches of Sais and of Athens. Her name on this occasion, was, as in every other instance, highly appropriate to the character she assumed; that is MEDUSA, from Medushah, the Hebrew for thrashing, or the pressing of the olives, which was analogous to the thrashing of the corn. The wheels used for pressing the olives, were called GALGAL, that is, literally, the wheels. The Greeks changed this into Gorgon. The origin of these symbols being lost, the Greek sculptors thought that a hideous countenance best suited the head that was surrounded with serpents; and as the pressing of the olives seemed to turn the fruit into stones, here was a fine field for the inventive talents of the Greek poets; and hence the Medusa and the Gorgons, whose frightful aspect chilled the blood of the beholders, and turned them into stones.

When a morning sacrifice was to be announced, Isis was attended by a cock; when a midnight one, a raven was her companion. Thus in the armed Minerva of the Athenians we recognise the Isis of Sais, and confirm the assertion of Thucydides, Diodorus, and others, that the

people of Athens were a colony from Sais, and that her religion was that of the parent city, and the same that was common to all Egypt, while the Hebrew or Phoenician language being the only true key to the proper names of the Grecian mythological characters, shews that this colony migrated from Egypt to Greece at so early a period that this primitive language was not become obsolete in that country.

I shall now proceed to show the origin of some other of the Grecian deities; and first of Apollo, with Belenus and Latona. APOLLO, according to the Grecian mythology, was the son of Jupiter and Latona; that is as much as to say, Apollo is Horus, the son of the Osiris and Isis of the Egyptians. To identify Latona with Isis we have only to discover the meaning of the name of Latona, and the correspondent symbols of Isis, when she appears to warn the people to retire from the inundation to the prepared terraces, taking a sufficient quantity of provisions with them. LATONA then is from Leto, a lizard: Isis on the occasion just mentioned, was sometimes exhibited with the amphibious lizard on her hand and arm. is very elegantly designed and executed in the figure of Isis at the front of the Egyptian Hall, Piccadilly. Sometimes Isis was represented as half woman and half lizard. The tortoise and the duck sometimes supplied the place of the lizard.

This

To Isis-Latona, succeeded Horus-Apollo, who on that account is called her son. The word Apollo is Greek, and signifies the Conqueror.

When the waters of the Nile left the plains time enough to give them a month free before the entrance of the sun into Sagittary, the Egyptian husbandman was sure of being able to survey and re-measure his lands, and sow his seed before winter, and remain in perfect security till harvest. This was mastering the Nile-it was overcoming Python the great serpent. This was indicated by Horus armed with arrows; and now Horus the husbandman, is become Horus the conqueror, in

Greek Apollo; and Isis now assumes the name of Dione or Diana, she too coming next in order after Latona, is, in the language of mythology, her daughter, and the sister of Apollo; she should, by the same rule as his companion, be his wife also, but the Greeks have thought proper to make her averse to marriage.

Dione, or Diana, signifies abundance: the natural consequences of a well-timed husbandry. The Egyptians put a quail into her hand intimating a state of security, the reason of which is that the same oriental word that'

signifies quail, also signifies security. These figures transported by some travellers into the island of Delos, probably gave birth to the fable of Latona, in which they pretended that a barbarous enemy had pursued and encompassed her with the waters of the ocean; that by good fortune she perceived the land of the small island of Delos, rising above the waters; that she fled thither, and lived upon olives, dates, and a few fruits found there, and that she brought forth Horus and died in this island; that Horus had armed himself with arrows and killed Ob or Python; that on this account he was called Apollo, or the Conqueror; and lastly, that Latona had been transformed into a quail, or ortyx, and given the name of Ortygia to the island which had afforded her an asylum. It is curious to observe the turn which fiction has given to a simple fact. The lizard which denoted the necessity of retiring from the inundation, is succeeded by the quail which indicated the security of the husbandman after the retiring of the waters, and thus is fabricated the metamorphose of Latona into a quail.

But this legend, or fiction, was not confined to Delos,' the Ephesians also had in their country the olive and the palm trees which had relieved Latona in her distress. They had a place called Ortygia, and they very earnestly pleaded before Tiberius, that they upon good grounds claimed to themselves the birth of Apollo and Diana, which the inhabitants of Delos pretended to take from them.

The victory of Horus or Apollo over the Python, was not only the subject of rejoicings in Egypt, but in various parts of Greece, and games called the Pythian games were celebrated in honour of Pytheus Apollo. A confounding of two distinct but analogous circumstances, led the Greeks to a confounding of the persons of Apollo with that of Osiris.

The circumstances alluded to, are the universal deluge and the inundation of the Nile. In the first, the great water monster assailed the sun, and for a time subdued him. In the second, Horus or husbandry is attacked, and ill-treated by Ob, but finally vanquished by him; he is for this reason called by some the young Osiris, to distinguish him from Osiris, or the Sun, who was so weakened by the attack of the monster that he never recovered his former strength. But others who do not discriminate between the original flood and the inundation of the Nile, by which young Osiris or husbandry was thwarted, confounded Horus with Osiris, that is, they mistook Apollo for the Sun, this was the error of the later Greeks; and they accordingly gave Apollo a splendid car, with four high spirited horses, and put the whip into his hand, that more properly belonged to his father, and called him the Sun, yet still considered him as the offspring of Jupiter. In the chariot and horses of the sun, we have an instance of that discriminating feature which I have mentioned, by which the embellishments of the Greeks are to be distinguished from the primitive state of the tradition or memorial; that is, that the epithets and proper names employed in these supplementary finishings, are so entirely of Greek etymology, that neither the Hebrew nor any of its dialects afford a key to them, while none but the Hebrew, or a dialect of it, will give the meaning of those mythological phrases and epithets that are of immediate Egyptian origin: thus,

Eous, denotes the redness of the rising sun.
Pyrous, expresses an increase of lustre.

*The swelling or inundation of the Nile.