[127] Philo. _apud_ Eusebius, who has transmitted the Phoenician tradition (_vide_ Bunsen's "Egypt," iv. 281), seems to me to indicate the mode in which it came about in the following words--"Now Chronos, whose Phoenician epithet was El, _a ruler of the land_, and subsequently after his death, _deified_ in the constellation of Kronos (Saturn)," &c. As to Saturn, _vide_ ch. x. In the cosmical theory there is analogy as to the process of deification--"In the Phoenician cosmogonies, the connection between the highest God and a subordinate male and female demiurgic principle is of frequent occurrence" (Bunsen, iv. 447). It would seemingly be more in fitness with a cosmical theory to find direct adoration of the principle, without evidence of any previous or concurrent process of deification. Mr W. Palmer ("Egyptian Chronicles," i. 37) says--"But when we find the rulers of the first two periods in the Chronicle, its xiii. gods and viii. demigods, answering closely to the two generations of the antediluvian and post-diluvian patriarchs in number, and therefore also in the average length of the reigns and generations; and when we know, besides, as we do, that the Pantheon of the Egyptians and other nations, which they said had all borrowed from them, was peopled, in part at least, _with deified ancestors_--for even the heavenly luminaries, and the _elements_, and _powers of nature_, and _notions of the true God still remaining_, or of angels and demons, so far as they were invested with humanity and sex, _were identified with human ancestors_; we cannot doubt that Kronos," &c. [128] "Venator contra Dominum," St Augustine; "Cité de Dieu," xvi. ch. iv.; Pastoret, "Hist. de la Legislation." [129] Gen. v. 24, says only--"And he walked with God, and was seen no more: because God took him." (_Vide_ also John iii. 13.) There might still have been the belief and tradition (according to appearances) that he was so raised. (Compare 4 Kings ii. 11, and Ecclesiasticus, xliv. 16.) [130] I believe, however, that the apostasy in the Hamitic race generally was much more direct; and I entirely agree with Bryant that it must have resulted at an early period in a systematic scheme of mixed solar and ancestral worship. Therefore, in any Hamitic tradition, we shall not be startled at finding (even in the commemorative ceremonies of the Deluge) evidence of solar mythology inextricably blended with ancestral traditions. We, however, are only concerned with the ancestral traditions, and in so far as we can discriminate them, Mr Cox's evidence of solar mythology will form no barrier to our inquiry.