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the name also of Ahi , “support.” This Horus is represented with the flagel- 
lum and royal sceptre, sitting on a lotus-flower, which rises out of the water. 
In Mr. Cooper’s paper there seems to be a mixture of both these two ; i.e. 
the Horus myth, as interpreted by him, if I do not mistake his meaning, has 
some of the characteristics of both, in his description of Horus Ra-Teti and 
Nets (p. 4 of Paper). 
I cannot, however, reconcile the author’s just description of the Egyptian 
belief of all life emanating from the sun, and the cosmic egg described in the 
Ritual or Book of the Dead, from which the Babylonians, Phoenicians, and 
Grecians, in all probability, gathered their respective cosmogonies, and which 
seems to be received by some of our “ advanced thinkers ” in the present day, 
with any of the “ cardinal dogmas of the Church ” of either ancient or modern 
times. 
With reference to what is said about Horus and “the cosmic deity 
Set working in harmony,” I believe a great deal may be gathered from 
this shepherd deity, who, in post.-Hycsos times, obtained admission into the 
Egyptian Pantheon. It is the only way in which I can understand a Pharaoh 
speaking of Joseph’s “God” in the way he appears to have done (see 
Genesis xli. 3S). Set or Sutech, the deity of the Hycsos, being explained by 
Dr. Birch as “ the one only God, distinct from all other deities.” This sup- 
ports the opinion of Marriette Bey, that the “ shepherds ” have been greatly 
misunderstood and maligned by Manetho and others ; very much in the same 
way as the last of the Plantagenets has been by the Tudor chroniclers. 
I observe that Mr. Cooper considers that “the present copies of the 
Litanies of Horus, which we possess, are all very late,” which means, I 
conclude, from his allusion in the previous sentence to the “ inscriptions at 
Edfu,” of Ptolemaic and not Pharaonic times. If this be so, it may serve to 
explain much of the supposed similarity between the Horus myth and the 
cardinal dogmas of the Christian faith ; as Plato, who flourished between one 
and two centuries before the first Ptolemy appeared in Egypt, had learnt 
enough, in all probability, from intercourse with the Hebrew race, to enable 
him to foretell, in that remarkable description which he has given in his 
Republic (ii. chapters 4 and 5) of the coming “Just One,” many things, 
such as His being “ scourged, bound, and crucified,” all of which we know were 
literally accomplished upwards of four centuries after Plato’s time, in the per- 
son of Christ. In this I think we have a nearer approximation to the cardinal 
verity of our religion than anything yet discovered relating to the Horus 
myth. 
So again relating to the well-known doctrine of metempsychosis described 
by Mr. Cooper, and which the Greeks so closely copied from the ancient 
Egyptians; here we have an essential difference between the doctrine of 
the two religions : and I observe in a note that Mr. Cooper calls attention 
to the fact that while Thoth bore the name of Nahem, “the Saviour,” this 
title was 7iever applied to Horus, nor to any one but Thoth, and to him only 
on very rare occasions. 
The account, however, of the Egyptian idea respecting a future judgment, 
