his victory is transient, for the light, though conquered and banished by
the darkness, cannot be slain, and is sure to return with the dawn, to the
great joy of the sons of men. This story the Egyptians delighted to repeat
under numberless disguises. The groundwork and meaning are the same,
whether the actors are Osiris, Isis and Set, Ptah, Hapi and the Virgin
Cow, or the many other actors of this drama. There, too, among a brown
race of men, the light-god was deemed to be not of their own hue, but
"light colored, white or yellow," of comely countenance, bright eyes and
golden hair. Again, he is the one who invented the calendar, taught the
arts, established the rituals, revealed the medical virtues of plants,
recommended peace, and again was identified as one of the brothers of the
cardinal points.[1]

[Footnote 1: See Dr. C.P. Tiele, _History of the Egyptian Religion_, pp.
93, 95, 99, et al.]

The story of the virgin-mother points, in America as it did in the old
world, to the notion of the dawn bringing forth the sun. It was one of the
commonest myths in both continents, and in a period of human thought when
miracles were supposed to be part of the order of things had in it nothing
difficult of credence. The Peruvians, for instance, had large
establishments where were kept in rigid seclusion the "virgins of the
sun." Did one of these violate her vow of chastity, she and her fellow
criminal were at once put to death; but did she claim that the child she
bore was of divine parentage, and the contrary could not be shown, then
she was feted as a queen, and the product of her womb was classed among
princes, as a son of the sun. So, in the inscription at Thebes, in the
temple of the virgin goddess Mat, we read where she says of herself: "My
garment no man has lifted up; the fruit that I have borne was begotten of
the sun."[1]