altar of the Phœnician deity. The priority of the Phallic superstition over “Arkism,” or rather the existence of that superstition before the formation of the Deluge legend, is proved, moreover, by its agreement with the myth of Osiris and Isis. This agreement forms the central idea of the explanation of pagan idolatry given by Faber, and yet it conclusively proves that the Noachian Deluge was simply a myth, having, like that of Osiris, a Phallic basis. Bunsen says “the myth of Osiris and Typhon, heretofore considered as primeval, can now be authoritatively proved to be of modern date in Egypt—that is to say, about the thirteenth or fourteenth century B.C.”[171] But it is _this_ version of the Osirian myth which is said to be founded on the Noachian catastrophe, Typhon or The Evil Being, the persecutor of Osiris, being the Waters of the Deluge. The very foundation of the Hebrew legend is thus cut away, and from the fact, moreover, that the Egyptians had no tradition of a great flood, we must seek for another origin for the legend of which different phases were held by so many of the peoples of antiquity. The fact of Typhon (Seth) having been venerated in Egypt to so late a date as the thirteenth century B.C. is a proof that the myth, according to which he was the cruel persecutor of his brother Osiris, must have been of a later origin. The primitive form of the myth is easily recognised when it is known that both Osiris and Typhon (Seth) were sun-gods. Thus, according to Bunsen, “the myth of Osiris typifies the solar year, the power of Osiris is the sun of the lower hemisphere, the winter solstice. The birth of Horus typifies the vernal equinox—the victory of Horus, the summer equinox—the inundation of the Nile. Typhon is the autumnal equinox—Osiris is slain on the seventeenth of Athyr (November).... The rule of Typhon lasts from the autumnal equinox to the middle of December. He reigns twenty-eight years, or lives as long.”[172] Thus the history of Osiris is “the history of the circle of the year,” and in his resurrection as Horus we see the sun resuscitating itself after its temporary eclipse during the winter solstice. Here Typhon is also a sun-god, his rule being at the autumnal equinox when the sun has its full power. This was the deity of the Semites and of the inhabitants of Lower Egypt, and his scorching force, doubtless, prepared the Egyptians, who venerated the milder Osiris, to look with abhorrence on Typhon-Seth, who had already, probably under the same influence, become a savage deity, delighting in burnt offerings and human sacrifices.[173] No wonder, therefore, that when the worshippers of the Semitic god were driven out of Egypt, the god himself was treated as an enemy. Thus we are told that the enemies of Egypt and their gods contended with the gods of Egypt, who veiled themselves under the heads of animals in order to save themselves from Typhon. Moreover, when this Semitic god was thus degraded and