mythology became pantheistic.] "Waiting for that reunion and restoration which was to come through successive generations by the great expected Horus, who was to take up into himself the old, and to be himself the new Osiris." [149] In a note to Cardinal Wiseman's "Science and Revealed Religion" on Conformity between Semitic and Indo-Europ. grammatical forms, it will be seen that _Ana_ in Chaldaic is the pronoun of the first person singular, and corresponds with the revealed appellation of the Deity, "I Am who Am" (Exod. iii. 14) = the [Greek: tò Egô]. [150] Max Müller, Chips i. 153, refers to Dr Windischmann's ("Zoroastrian Studies") discovery that there are ten generations between Adam and Noah, as there are ten generations in the Zendavesta between Yima (Adam) and Thrâstouna (Noah), and without controverting the point. Mr Palmer ("Egypt. Chron.," i. 45) says--"And though the fancy of making the ten kings to begin only after 1058 years, and to be not all named from the same city, seems to distinguish them from Adam and the nine patriarchs his descendants, still Xisuthrus, the tenth, being clearly identified with Noah, by the flood and the ark, the very number ten, and the relation of the succession in which they stand one to the other, show that Alorus, the first of them, is no other than Adam." Here, then, we have a reduplication, or else what I have above referred to, the tendency to place the head of the dynasty at the top of the list superior to gods and men. In any case, granting this juxtaposition, would there not have been the proximate risk and probability of the two running into one another and becoming confounded, on the supposition that Ana and Alorus were not originally identical? This will become more evident when we have considered the next in the triad-- BIL OR ENU. But the evidence, though it will more clearly establish the fact of hero-worship, will perhaps raise a doubt whether we have rightly regarded Adam as the object of hero-worship in Ana, a point which we will then consider. Rawlinson says of this god--"He is the Illinus (Il-Enu) of Damascius." "His name, which seems to mean merely lord" (again the primitive monotheistic appellation) "is usually followed by a qualificative adjunct possessing great interest. It is proposed to read this term as Nipru, or in the feminine Niprut, a word which cannot fail to recall the scriptural Nimrod, who is in the Septuagint Nebroth. The term _nipru_ seems to be formed from the root _napar_, which is the Syriac "to pursue," to "make to flee," and which has in Assyrian nearly the same meaning. Thus Bil Nipru would be aptly translated as "the hunter lord" or the "god presiding over the chase," while at the same time it might combine the meaning of the "conquering lord" or "the great conqueror."