Unwilling that his chosen people—chosen by him—should remain as grossly idolatrous as the profane masses that surrounded them, Moses utilised his knowledge of the cosmogonical mysteries of the Pyramid, to build upon it the Genesiacal Cosmogony in symbols and glyphs. This was more accessible to the minds of the _hoi polloi_ than the abstruse truths taught to the educated in the sanctuaries. He invented nothing but the outward garb, added not one iota; but in this he merely followed the example of older nations and Initiates. If he clothed the grand truths revealed to him by his Hierophant under the most ingenious imagery, he did it to meet the requirements of the Israelites; that stiff‐necked race would accept of no God unless He were as anthropomorphic as those of the Olympus; and he himself failed to foresee the times when highly educated statesmen would be defending the husks of the fruit of wisdom that grew and developed in him on Mount Sinai, when communing with his own personal God—his divine Self. Moses understood the great danger of delivering such truths to the selfish, for he understood the fable of Prometheus and remembered the past. Hence, he veiled them from the profanation of public gaze and gave them out allegorically. And this is why his biographer says of him, that when he descended from Sinai, Moses wist not that the skin of his face shone ... and he put a veil upon his face.(126) And so he “put a veil” upon the face of his _Pentateuch_; and to such an extent that, using orthodox chronology, only 3376 years after the event people begin to acquire a conviction that it is “a veil indeed.” It is not the face of God or even of a Jehovah shining through; not even the face of Moses, but verily the faces of the later Rabbis. No wonder if Clemens wrote in the _Stromateis_ that: Similar, then, to the Hebrew enigmas in respect to concealment are those of the Egyptians also.(127) SECTION VII. OLD WINE IN NEW BOTTLES.