Having seen the lucid presentation of the "death" philosophy in Greek systems, we turn to Egypt. Does the wisdom of this venerable nation support that of Greece? With such fullness and positiveness does it agree with Greek conception that dispute as to the legitimacy of the interpretation must henceforth be silenced forever. It is from these unfathomable wells of Kamite knowledge that we draw the water which nourishes our intellectual life. Again the volume of material is prodigious.
It must be prefaced that the Egyptian writings use more than one character to personate the incarnating god. We may find Osiris, or Ra himself, or Tum, Atum or Horus taking the role. Then there are the two characters which we meet most often, the "Speaker" and the Manes in the
Ritual. These appear to be distinctly the human soul. Sometimes again it is represented as the "deceased," again as the "Osirified deceased." Besides, the names of four or more kings are used to stand for deity: Unas, Ani, Pepi and Teta, frequently with "the" prefixed.
It is definitely corroborative of the thesis here defended that the central god figure in Egyptian religion, Osiris, the Father, in distinction from Horus, the Son, is consistently assigned the functions, prerogatives and sovereignty of the "king of the dead." He is hailed in a hundred passages as the Ruler of the Underworld, or as Lord of Amenta (Amenti, Amentiu), the Egyptian Hades, the correct locating of which region in theology is one of the major aims of this work. He is assimilable to the Greek Pluto, ruler of Hades, the dark underworld. That this dismal limbo of theology is actually our earth is a fact which has never once dawned upon the intellectual horizon of any modern savant, however high his name. Osiris, the "Speaker," the "Manes," the incarnating deity, is indeed the king in the realm of the dead. For we are those dead, and the god within us came to rule this
kingdom, according to the arcane meaning of every religion. For the Egyptians called the coffin "the chest of the living."4