IDENTIFIED IK THE MYTH OF ADONIS. 61 



generally assigned them; such, for instance, as Ovid's statement that 

 Myrrha fled from her father through Arabia, and the fabulous Panchaia 

 of Euhemerus to Sabsea."*^ I trust, however, that enough has been 

 said without these to make the case of identity — of which I am fully 

 persuaded in my own mind — appear not improbable to the minds of 

 some more competent to judge of its merits. 



Let me briefly recapitulate. In the introduction I have argued that 

 some myths may have an historical basis, and that, if history be found 

 in them,J;here is no reason why it should not in certain cases be found 

 to confirm the ancient Bible narrative. In my first theorem I stated 

 that Egypt, Phoenicia and Greece were most intimately connected in 

 various ways from very ancient times. After giving evidence for the 

 truth of this statement, I concluded that there was no antecedent impro- 

 bability in the assumption that the knowledge of such a calamity as the 

 overthrow in the Red Sea should be possessed and retained by Phoeni- 

 cians and Greeks, although the tradition would no doubt be perpetuated 

 in a very corrupt form. My second theorem consisted of two parts 

 the first of which was that Acencheres Mesphres Thothmosis was the 

 Pharaoh of the Exodus. Here a difficulty appeared in the candidature 

 of a Rameses, or rather the son of a Rameses, named Menephthah or 

 Merenphtah, for the position. Then the undesigned coincidence fur- 

 nished by Eusebius and the monuments in Acencheres, with his many 

 connections, brought the weight of evidence on the side of Thothmosis. 

 The second part of the theorem was that in the reign of Thothmosis 

 of the Exodus, the intimate relation already spoken of existed amonw 

 Egyptians, Phoenicians and Greeks. Indisputable proof was given of 

 this, it being shown, among other things, that Phoenicia in his time 

 was subject to Egypt and a friendly dependency. My last point to be 

 proved was that the circumstances connected with the death of the 

 Pharaoh of the Exodus, his names and parentage, clearly point him out 

 as the Adonis of Phoenicia and Greece. In proving this I inverted the 

 order somewhat, taking Adonis in'stead of Pharaoh as the first term of 

 comparison. I then showed, first, that the story of Adonis' death, 

 and the ceremonies observed in connection with it, as bringing in the 

 elements of water, representing an untimely end, and calling for univer- 

 sal mourning, might very well refer to the Pharaoh of the Exodus • 

 second, that the names of Adonis are closely allied to those of Acen-' 



170 Ovid Metam, x. 475, &c. There is nothing in the way of a connection of Panohaia witli 

 Phanicia or the neighbouring regions, in which Pan was worshipped from time immemorial. 



