infinite spirit, or subtile ethereal fire, superior to the solar and planetary orbs; from which emanated terrestrial souls, and to which they returned. This system may very well be reconciled with the received theology; as it is not at all improbable that the subtile and scientific Ægyptians should have refined upon their original emblems, by connecting with them a secondary astronomical signification. In the explication of certain terms, and the identity and nature of many of the deities, the “Ægyptian Pantheon” agrees with the “New Analysis.” Proclus (in Timæum, book i.) mentions a statue of Neitha or Minerva in a temple at Sais, in Ægypt, inscribed on the base with hieroglyphical characters to this effect: “I am whatever things are, whatever shall be, and whatever have been. None have lifted up my veil. The fruit which I have brought forth is the Sun.” Notwithstanding the mixed planetary worship, the Sun was considered by the Ægyptians as the king and architect of the universe: who under the name of Osiris comprehended in himself the power and efficacy of all the other material gods. Consistent with this is the Orphic fragment: Hear me thou! for ever whirling round the rolling heavens on high Thy far-travelling orb of splendour midst the whirlpools of the sky: Hear, effulgent Jove and Bacchus! father both of earth and sea! SUN all-various! golden-beaming! all things teeming out of thee! In another passage Orpheus identifies with the sun the different deities. ONE Jove and Pluto; Bacchus, and the SUN; One God alike in all, and all are ONE. The cosmogonists of Ægypt represented the Demiurgus or Universal Maker, in a human form, sending forth from his mouth an egg; which egg was the world. They called him Kneph; who was the same as Pthas, the essential pervading energy. Chaos is described by Orpheus, in the manner of Ovid, as an immense, self-existent, heterogeneous mass; neither luminous nor tenebrous; which in the lapse of ages generated an egg; and from this egg was produced a masculo-feminine principle, which disposed the elements, and created the forms of nature. A primæval water or Chaos, and a mundane egg, are found also in the mythology of India. In the cosmogonic system of Ægypt the world was Deity, and its parts other gods; a doctrine equivalent to the το πᾶν of the Stoics; the inherent divinity of the universe; which Lucan seems to intend in the sentiment of Cato: Deus est quodcunque vides: quòcunque moveris. Whate’er we see, where’er we move, is God. This system is unfolded in the Orphic hymns: Jove is the breath of all: the force of quenchless flame: The root of ocean Jove: the sun and moon the same: Jove is the king, the sire, whence generation sprang: One strength, one Dæmon, great, on whom all beings hang: His regal body grasps the vast material round: There fire, earth, air, and wave, and day and night, are found.