The Egyptian pantheon was of course the creation of the superior priests. It made each human race the creation of a separate god; and very probably all the numerous elements in the complicated social structure of the Egyptians, that is, every caste or function, even the lowest, which was still an integral part of the whole, had each its separate deity. The creator of the black race was either a god represented symbolically by a blackbird, or the god H'or (or Horos), son of Osiris, and his avenger, who dwelt in the firmament with all the other deities. The negro physiognomy appears on the Egyptian monuments; and this not only in the representations of common persons, but even in the case of kings, as, for instance, those of the eighteenth and nineteenth dynasties, in the statues of Totmes III. and Amenophis III. The Egyptian king Sabakos was an Ethiopian by birth, and many other Pharaohs married black African princesses--Nah es. u. There can be no doubt of intermarriages having been common, between _red_ and _black_ Egyptians proper; and through such unions, legal and illegal, it was that the brownish rather than entirely black color of the Egyptian man of the people, as represented on the monuments, was produced. (A similar slow but uninterrupted transition and modification may be verified at the present day and under our own eyes--crisped hair, thick skulls,[5] still prevailing). Finally, eunuchs are represented of a yellowish hue, perhaps nearer in tint to that of the yellow than the black race. Some psychologic ethnologists affirm that the African or pure negro is to be considered as constituting a passive race, requiring fecundation by an active one. If this be the case, then the Egyptians solved the question. The red and dominant race drew no impassable lines of demarcation by chattelhood; and the black population formed the most vital element of the social structure.