371 
Ihs glory, and to commune with Moses from off the Mercy 
If ry Uame revealed to them included in itself 
pledge that, if they were faithful to the covenant which He 
made with them, He would be ever ready to hear their prayers, 
ever ready t° bless and to keep them, and to lead them ‘into 
the Mountain of His inheritance— the place which He had 
foreseen for them. 
It is recorded of one of the priests of Memphis (Ptah-mer), 
ia ie had penetrated the mysteries of every sanctuary. 
1 here was nothing that was hidden from him. He adored God 
and glorified Him in His designs; he covered with a veil the 
flank oj whatever he had seen 
Moses was not content without a vision of the glory of God 
but he came forth to tell the people all the goodness of Jehovah! 
and not to hide this knowledge under a veil. As far as in him 
lay, he sought to lead the people to walk in fellowship with an 
ever-present, living, and loving God ; theirs in life, as well as in 
death and m resurrection. 
. , Doe ; s .J ,e ? ot tel1 them with his last words, that it should be 
their life if they set their hearts to all the words which he 
testified to them that day ? (Deut. xxxii. 47). Does he not sav, 
‘ O that they were wise, that they understood this, that then 
would consider their latter end”? and does he not, in that 
grand 90th Psalm say, in words which they must have read 
with the full knowledge of the belief they had seen everywhere 
manifested in Egypt: “Thou turnest man to destruction, and 
sayest, return ye children of men”? 
It may be said that both mean the same thing — return to 
death ! But, if so, what can we make of the concluding peti- 
tion, “Let the beauty of Jehovah our God be upon us”? 
How can the beauty of the Living One— the I am— be upon 
dust ! unless, indeed, in resurrection ? 
And as touching the dead, that they rise; have ye not read 
m the book of Moses, how in the bush God spake unto him, 
saying, “ I am the God of Abraham, and the God of Isaac, and 
the God of Jacob ” ? “ He is not the God of the dead, but of 
the living ; ye therefore do greatlv err” (Mark xii. 26, 27) 
The Homs Myth. 
I must now preface my concluding observations with some 
remarks on the Ilorus Myth, or Myths, as there has been 
* See the original given in Pierret’s Did. {sub voce Initiation), from the 
Louvre Collection of Hieroglyphics, A 60 . 
VOL X. 
2 E 
