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granted that he has no thought of that kind ; but neither was he one of the 
chosen people. We are told in Scripture very distinctly v'hat he was ; 
and he uses the term which we know, from other sources, was the name of 
God in Phoenicia. Abraham and Melchizedek unite in the worship of the 
one true God, and yet His name is not the name commonly used in the 
Bible for God, but it is a Phoenician name ; and I think we must suppose 
that the knowledge of this one true God had prevailed downwards from 
the beginning in that country in which Melchizedek, the king of Salem, 
was found worshipping as an acceptable worshipper. The word El for God 
seems to have been in use before the Flood, as is seen in the composite 
name Mahalale-el. If I mistake not, the recently discovered Assyrian in- 
scriptions show that the original and far more ancient worship was the 
worship of the Father. The A1 Fader of the Teutonic nations carries us 
back to the same thought which elsewhere prevailed, as I have shown with 
regard to the universal Father. Dr. Gutzlaff, than whom no one knew more 
of Chinese literature, the Chinese people, and their doings and ways, told me 
that though the goddess of the sailors was originally the Queen of Heaven, 
yet whenever the Chinese sailors got into any great straits or difficulty 
they called on the old Father, looking upwards and recalling to their minds a 
tradition which has not yet faded away, even in that country, of the 
universal Father of mankind. (Hear, hear.) We have, I think, traces of 
this primitive knowledge of the Father, combining itself with the Pantheism 
of Egypt, in the very curious way that has been partially shown in this 
paper. The epithets “ True and Living God,” and “ The Creator,” are 
given to the various subordinate deities ; but then, this is a part of the 
inconsistency that prevails everywhere, as well in the Pantheism of Egypt 
as in the idolatry of other nations. The God who is in this paper called 
Turn, is the setting sun, and I do not think that this name can be identified 
with oinn, the deep. There is no connection between the deep or the 
abyss in the book of Genesis and the Turn of Egypt. The creation of the 
gods from the abyss is part of the rubbish that any one who takes the 
trouble to study these ancient cosmogonies will have enough of ; but before 
all these creations of the gods, and independently of them, we find the 
idea of the “ supreme God the first and only principle from which the other 
gods were derived,” who was called lion, or in Accadian Dingira , whose 
name signifies the God par excellence. Babylon owed to him its name of 
Bab-ilon ; in Accadian Ka Dingira (the gate of God).* Below lion comes 
in Bel, the Demiurge, the ruler of the organized universe, something like 
that which is expressed in what has been alluded to from the Hermetic creed, 
as a second mind proceeding from the First, arranging all things according 
to perfect order and perfect development. It is a very wonderful thought, 
when we compare it with what we ourselves know from the Bible. 
* This is from M. Lenormant’s very complete analysis of the subject. 
