Semitic influences penetrated Egypt that the Egyptian language, during the period of the nineteenth dynasty, is said by Brugsch to be as full of Semitisms as German is of Gallicisms; while Semitic deities had supplanted the Egyptian gods at Heliopolis and elsewhere. On the other hand, the Semites, as far as Phenicia, were extensively influenced by Egypt. It is generally admitted [31] that Moses, Phinehas (and perhaps Aaron), are names of Egyptian origin, and there is excellent authority for the statement that the name _Abir,_ which the Israelites gave to their golden calf, and which is also used to signify the strong, the heavenly, and even God, [32] is simply the Egyptian Apis. Brugsch points out that the god, Tum or Tom, who was the special object of worship in the city of Pi-Tom, with which the Israelites were only too familiar, was called Ankh and the "great god," and had no image. Ankh means "He who lives," "the living one," a name the resemblance of which to the "I am that I am" of Exodus is unmistakable, whatever may be the value of the fact. Every discussion of Israelitic ritual seeks and finds the explanation of its details in the portable sacred chests, the altars, the priestly dress, the breastplate, the incense, and the sacrifices depicted on the monuments of Egypt. But it must be remembered that these signs of the influence of Egypt upon Israel are not necessarily evidence that such influence was exerted before the Exodus. It may have come much later, through the close connection of the Israel of David and Solomon, first with Phenicia and then with Egypt. If we suppose Moses to have been a man of the stamp of Calvin, there is no difficulty in conceiving that he may have constructed the substance of the ten words, and even of the Book of the Covenant, which curiously resembles parts of the Book of the Dead, from the foundation of Egyptian ethics and theology which had filtered through to the Israelites in general, or had been furnished specially to himself by his early education; just as the great Genevese reformer built up a puritanic social organisation on so much as remained of the ethics and theology of the Roman Church, after he had trimmed them to his liking.