What was difficult to harmonise with the belief in the resurrection of the mummy was the belief which made the risen man an “Osiris,” identified, that is to say, in substance with the god Osiris, and not his old material self. In the days, therefore, when Greek philosophy took it in hand to systematise and interpret the theology of Egypt, the risen mummy drops out of sight. The Khu, as we have seen, becomes the divine intelligence, which for a time is enshrouded in the human soul; and this again needs the envelope of the spirit, which sends the breath of life through the veins before it can tabernacle in the body of man. The Hermetic books tell us that while body, spirit, and soul are common to man and the beasts, the divine intelligence is his alone to possess, stripped, indeed, of its native covering of ethereal fire, but still the veritable spirit of God. Ever is it seeking to raise the human soul to itself, and so purify it from the passions and desires with which it is inspired by the body. But the flesh wages continual war against it, and endeavours to drag the soul down to its own level. If the soul yields, after death the intelligence returns to its original state, while the soul is arraigned before the judgment-seat of heaven, and there being accused by its conscience, the heart, is condemned to the punishment of the lost. First it is scourged for its sins, and then handed over to the buffetings of the tempests, suspended between earth and sky. At times in the form of an evil demon it seeks alleviation of its torments by entering the body of a man or animal, whom it drives to murder and madness. But at last, after ages of suffering, the end comes; it dies the second death, and is annihilated for ever. The good soul, on the other hand, which has listened in life to the voice of the divine intelligence, and struggled to overcome the lusts and passions of the flesh, obtains after death its reward. Guided by the intelligence, it traverses space, learning the secrets of the universe, and coming to understand the things that are dark and mysterious to us here. At length its education in the other world is completed, and it is permitted to see God face to face and to lose itself in His ineffable glory. I need not point out to you how deeply this Hellenised philosophy of Egypt has affected the religious thought of Christian Alexandria, and through Alexandria of Christian Europe. It may be that traces of it may be detected even in the New Testament. At any rate, much of the psychology of Christian theologians is clearly derived from it. We are still under the influence of ideas whose first home was in Egypt, and whose development has been the work of long ages of time. True or false, they are part of the heritage bequeathed to us by the past. Lecture IV. The Sun-God And The Ennead.