The god of Khu-n-Aten, in fact, has much in common with the Semitic Baal. Like Baal, he is the “lord of lords,” whose visible symbol is the solar orb. Like Baal, too, he is a jealous god, and the father of mankind. It is true that Baal was accompanied by the shadowy Baalat; but Baalat, after all, was but his pale reflection, necessitated by the genders of Semitic grammar; and in some parts of the Semitic world even this pale reflection was wanting. Chemosh of Moab, for instance, and Asshur of Assyria were alike wifeless. On the other hand, between Aten and the Semitic Baal there was a wide and essential difference. The monotheism of Khu-n-Aten was pantheistic, and as a result of this the god he worshipped was the god of the whole universe. The character and attributes of the Semitic Baal were clearly and sharply defined. He stood outside the creatures he had made or the children of whom he was the father. His kingdom was strictly limited, his power itself was circumscribed. He was the “lord of heaven,” separate from the world and from the matter of which it was composed. But Aten was in the things which he had created; he was the living one in whom all life is contained, and at whose command they spring into existence. There was no chaos of matter outside and before him; he had created “that which was not,” and had formed it all. He was not, therefore, a national or tribal god, whose power and protection did not extend beyond the locality in which he was acknowleged and the territory on which his high places stood; on the contrary, he was the God of the whole universe; not only Egypt, but “all lands” and all peoples are called upon to adore him, and even the birds and the flowers grow and live through him. For the first time in history, so far as we know, the doctrine was proclaimed that the Supreme Being was the God of all mankind. The fact is remarkable from whatever point of view it may be regarded. The date of Khu-n-Aten is about 1400 B.C., a century before the Exodus and the rise of Mosaism. More than once it has been suggested that between Mosaism and the “doctrine” of Aten there may have been a connection. But in Mosaism we look in vain for any traces of pantheism. The Yahveh of the Commandments stands as much outside His creation as the man whom He had made in His own image; His outlines are sharply defined, and He is the God of the Hebrews rather than of the rest of the world. The first Commandment bears the fact on its forefront: other nations have their gods whose existence is admitted, but Yahveh is the God of Israel, and therefore Him only may Israel serve. Lecture V. Animal Worship.