a son of Misraim. This term was applied by the Israelites to all the races on the southeast shore of the Mediterranean. It is, therefore, believed by M. de Rougé that the Egyptians were of the same family with these Asiatic tribes on the shores of Syria. Here, then, as in so many other cases, a new civilization may have come from the union of two different races,--one Asiatic, the other African. Asia furnished the brain, Africa the fire, and from the immense vital force of the latter and the intellectual vigor of the former sprang that wonderful civilization which illuminated the world during at least five thousand years. § 6. The Three Orders of Gods. The Egyptian theology, or doctrine of the gods, was of two kinds,--esoteric and exoteric, that is, an interior theology for the initiated, and an exterior theology for the uninitiated. The exterior theology, which was for the whole people, consisted of the mythological accounts of Isis and Osiris, the judgments of the dead, the transmigration of the soul, and all matters connected with the ceremonial worship of the gods. But the interior, hidden theology is supposed to have related to the unity and spirituality of the Deity. Herodotus informs us that the gods of the Egyptians were in three orders; and Bunsen believes that he has succeeded in restoring them from the monuments. There are eight gods of the first order, twelve gods of the second order, and seven gods of the third order. The gods of the third order are those of the popular worship, but those of the first seem to be of a higher and more spiritual class. The third class of gods were representative of the elements of nature, the sun, fire, water, earth, air. But the gods of the first order were the gods of the priesthood, understood by them alone, and expressing ideas which they shrank from communicating to the people. The spiritual and ideal part of their religion the priests kept to themselves as something which the people were incapable of understanding. The first eight gods seem to have been a representation of a process of divine development or emanation, and constituted a transition from the absolute spiritualism of the Hindoos to the religion of nature and humanity in the West. The Hindoo gods were emanations of spirit: the gods of Greece are idealizations of Nature. But the Egyptian gods represent spirit passing into matter and form.