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110 inherited a number of legends of extra-natural heroes, not unlike the savage Qat, Cagn, Yehl, Pund-jel, Ioskeha, and Quahteaht, the Maori Tutenganahau and the South Sea Tangaroa. Some of these were elemental forces, personified in human or bestial guise; some were merely idealised medicine-men. Their "wanderings, rapes, and manslaughters, and mutilations," as Plutarch says, remained permanently in legend. When these beings, in the advance of thought, had obtained divine attributes, and when the conception of abstract divinity had become pure and lofty, the old legends became so many stumbling-blocks to the faithful. They were explained away as allegories (every student having his own allegorical system), or the extra-natural beings were taken (as by Plutarch) to be "demons, not gods."

A brief and summary account of the chief figures in the Egyptian pantheon will make it sufficiently plain that this is a plausible theory of the gods of Egypt, and a probable interpretation of their adventures.

Accepting the classification proposed by M. Maspero, and remembering the limitations under which it holds good, we find that—

1. The gods of death and the dead were Sokari, Isis and Osiris, the young Horus, and Nephthys.

2. The elemental gods were Seb and Nut, of whom Seb is the earth and Nut the heavens. These two, like heaven and earth in almost all mythologies,