rigin of their traditions,
they afterward forgot. In subsequent rabbinical writings it became
Shem, the Name; Shemhammephoresh, the Revealed Name, uttered but once
a year, on the day of Atonement, by the high priest in the Holy of
Holies. Mention of it by anyone else was deemed a capital offence,
though, permissibly, it might be rendered El Shaddai, the Almighty.
That term the Septuagint translated into [Greek: ho Kyrios], a Greek
form, in the singular, of the Aramaic plural Adonai, which means
Baalim, or sun lords.

That form the Vulgate gave as Dominus and posterior theology as God.
The latter term, common to all Teutonic tongues, has no known meaning.
It designates that which, to the limited intelligence of man, has
been, and must be, incomprehensible. But the original term Jhvh,
which, in the seventeenth century, was developed into Jehovah, yet
which, the vowels being wholly conjectural, might have been developed
into anything else, clearly appealed to wayfarers to whom Chaldean
science was a book that remained closed until Nebuchadnezzar blew
their descendants back into the miraculous Babel of their youth.

Meanwhile, apart from the name--now generally written Jahveh--apart
too from the fables and the enduring detestation which the colossal
city inspired, probably but one other thing impressed, and that was
the observance of the Sabbath. To a people whose public works were
executed by forced labour, such a day was a necessity. To vagrants it
was not, and, though the custom interested, it was not adopted by them
until their existence from nomad had become fixed.

At this latter period they were in Kanaan. Whether in the interval a
tribe, the Beni-Israel, went down into Egypt, is a subject on which
Continental scholarship has its doubts. The early life of the tribe's
leader and legislator is usually associated with Rameses II., a
pharaoh of the XIX. dynasty. But it has been found that incidents
connected with Moses must apparently have occurred, if they occurred
at all, at a period not earlier than the XXVI. dynasty, which
constitutes a minimum difference of seven hundred years. Yet, in view
of the decalogue, with its curious analogy to the negative confession
in the _Book of the Dead_; in view also of a practice surgical and
possibly hygienic which, customary among the Egyptians, was adopted by
the Jews; in view, further, of ceremonies and symbols peculiarly
Egyptian that were also absorbed, a sojourn in Goshen t