IO, and (the U being then only known in the V form) IV, and from that all these nations had gods for a time.

It is only the timidity of our scholars which prevents them from writing IOVE, or even JOVE, for "Jehovah," but their church members would see the identity of the Hebrew god with the Roman. Well, they were identical, thunderers, maiden hunters, vengeful gods,well called Divine,-gods of wine.

Fig. 13.

We write Jehovah, which is Jeova, with the final vowel A. But scholars now write it Yahweh, which is Yawé, so they now say the final vowel should be E. V and W are pro

66

nounced everywhere the same, therefore it should be in international language Yavé or in English lavé or Yawé, and as A and O replace each other and are often pronounced the same, as in "war and nor," so the word Yavé was in all probability pronounced Yové or Iové or Jové (they are all the same), and so the identity of the Hebrew and Roman gods is made clear.

That they were of identical character can be easily established by a comparison of lists of their deeds and crimes, but perhaps the best evidence is that Jupiter was freely worshipped, and prayed to, and sacrificed to, in the Roman Churches, even in St. Peter's, as late as 1513, the time of Michael Angelo and Raphael. Not only so, but his exploits as miracle plays were enacted alternately with Christian miracle plays in the Churches. (Rome and Its Story, by Glover.)

The true position of our J may be seen from its use in Jerusalem, called Yerusalem by all the other nations, and spelt Ierusalem, or even Hierusalem, etc.

If Jehovah and Jové had been common names, say, of towns or geographical features, they would have been identified long ago, but

they touch on the "holy ground of Church Dogma, so they are left severely alone.

Now, the "sky father," Iupiter, was always the creative god, and so his name was the symbolic representation on which I have touched in pp. 19-23, in which the two sexes were required for creation in general, as they are required for the creation of each individual. In the account of creation taught in Persia, there was also a garden of Eden, or delight, which held all the Seeds of Creation; and Yima, who, like the Babylonian Marduck, was empowered to bring about creation, and comes under the class we call Earth makers or creators, Gee-urges or Ge-orges (our Saint George), was given a ring and a dagger to bring about creation. Now, the ring is O of the Indian Om, and means the female, while the dagger or piercer, with its crossed handle, a triform article, invariably means the male. The tale goes on to explain that the ring is the door or entrance to the garden containing all the seeds. With these two symbols, which signify double sex, just as do our clergy with their gowns, Yima (or Yama) proceeded to produce all life-men, beasts, and all the wealth of life in the World. Now, O and U are the same letters and the same symbol, as in Om and

Uma, and as the Romans had only one letter, V, for both U and V, we see that O and V are the same. This is why IOVE was the member of the god-band who was selected for the creation. But the names of all gods are creative symbols, and the Elohim were simply the plural of El or 1 (who was also Al, II, and Ol), the god of Asia, who was written down 1, or any upright post or pillar which is the symbol for man or man's creative organ, and hence of the creative god. So we see the phallic creative name repeated twice in Yahweh of the Elohim, who becomes the Creator in the third account of creation; but each could create separately.

We have seen that the first account was that of a female bringing forth life, and the second was that of a band of double-sexed gods miraculously creating everything out of nothing (or a vacuum), and man and woman created together at the same time; while the third makes a specially chosen god, IOVE of the Eli band of gods, act the part of Creator"in the day that Yahweh (or IOVE) of the Elohim made the earth and the heavens and every plant of the field "-evidently all made at one time; but there is a curious provisoevery plant of the field before it was in the

66

66

earth, and every herb of the field before it grew." We are here in presence not of the compiled catalogue of 1st Genesis, but of true folk-lore, with all its odd snatches of older fables and its short-sighted gods common to the childish fables of all early tribes, such as we still find in many parts of Africa, Asia, and America.

We see that Yima had a garden in which to create before such creation spread to the earth, so here in Genesis II. we have creation of every plant before it was in the earth." There are tales in savage tribes of creation in a magical part of the earth, a sacred cave, a sacred lake, and in the Persian a sacred garden, and here we have a faint echo of such a creation. But the scribe who wrote it down seems to have been puzzled by this creation before it was in the earth, so he proceeds to explain that this was because IOVE of the Elohim had forgotten to make rain, and, like a careful horticulturist, he stored away his hastily created "plants" and "herbs of the field," probably in heaven, till the ground was properly prepared by rain for the plants. But then it occurred to the story-teller that another agency was necessary for the proper growth of plants of the field," and that was cultivation