VTTT THE EVOLUTION OF THEOLOGY 357 



where. On the other hand, the Semites, as far as 

 Phenicia, were extensively influenced by Egypt. 



It is generally admitted l that Moses, Phinehas 

 (and perhaps Aaron), are names of Egyptian origin, 

 and there is excellent authority for the statement 

 that the name Abir, which the Israelites gave to 

 their golden calf, and which is also used to signify 

 the strong, the heavenly, and even God, 2 is simply 

 the Egyptian Apis. Brugsch points out that the 

 god, Turn or Tom, who was the special object of 

 worship in the city of Pi-Tom, with which the 

 Israelites were only too familiar, was called Ankh 

 and the "great god," and had no image. Anhk 

 means " He who lives," " the living one," a name 

 the resemblance of which to the 'I am that I 

 am " of Exodus is unmistakable, whatever may be 

 the value of the fact. Every discussion of Israel- 

 itic ritual seeks and finds the explanation of its 

 details in the portable sacred chests, the altars, 

 the priestly dress, the breastplate, the incense, 

 and the sacrifices depicted on the monuments of 

 Egypt. But it must be remembered that these 

 signs of the influence of Egypt upon Israel are not 

 necessarily evidence that such influence was 

 exerted before the Exodus. It may have come 

 much later, through the close connection of the 



1 Even by Graetz, who, though a fair enough historian, 

 cannot be accused of any desire to over-estimate the importance 

 of Egyptian influence upon his people. 



2 Graetz, GescJrichtc dcr Juclcn, Bd. i. p. 370. 



