transformed into an Evil Being, he would naturally come to be looked upon as the enemy of Osiris, seeing that he was already identified with the autumn sun, which during the autumnal equinox triumphs over the sun of Osiris; and we can easily understand how, if the myth of a Deluge, and the consequent destruction of all mankind but the father of the renewed human race, was introduced, Typhon would be the destroying enemy and Osiris the suffering and restored man-god. If, as Dr. Faber supposes, the Egyptian myth was a form of that which relates to the Noachian Deluge, we can only suppose them to have had a similar basis, a basis which, from the very circumstances of the case, must be purely “Phallic.” This explanation is the only one which is consistent with a peculiarity in the Hebrew legend which is an insurmountable objection to its reception as the expression of a literal fact. We are told by the Mosaic narrative that Jehovah directed Noah to take with him into the ark “of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every sort.” Now, according to the ordinary acceptation of the legend, this passage expresses a simple absurdity, even on the hypothesis of a partial Deluge. If, however, we read the narrative in a Phallic sense, and by the ark understand the sacred _Argha_ of Hindu mythology, the _Yoni_ of Parvati, which, like the moon in Zoroastrian teaching, carries in _itself_ the “germs of all things,” we see the full propriety of what otherwise is incomprehensible. The Elohim “created” the heavens and the earth, and on its destruction the seeds of all things were preserved in the ark to again cover the earth. Taken in this sense, we see the reason of the curious analogy which exists in various points between the Hebrew legends of the Creation and of the Deluge, this analogy being one of the grounds on which the hypothesis of the Great Father as the central idea of all mythologies has been based. Thus, the primeval ship, the navigation of which is ascribed to the mythological being, is not the ark of Noah or Osiris, or the vessel of the Phœnician Kabiri. It was the moon, the ship of the sun, in which his seed is supposed to be hidden until it bursts forth in new life and power. The fact that the moon was, in early mythologies, a male deity, almost necessitates, however, that there should have been another origin for the sacred vessel of Osiris. This we have in the Hastoreth-_karnaim_, the cow-goddess, whose horns represent the lunar ark, and who, without doubt, was a more primitive deity than the moon-goddess herself.[174] The most primitive type of all, however, is that of the _Argha_ or _Yoni_ of the Indian Iswara, which from its name was supposed to have been turned into a dove.[175] Thus, in Noah and the ark, as in Osiris and the moon, we see simply the combination of the male and female elements as they are still represented in the Hindu lingam.