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commandments, underlying which were ten principles of virtue:--

The Neophyte must (I) control his thoughts (II) control his actions (III) have devotion of purpose (IV) have faith in the ability of his master to teach him the truth (V) have faith in himself to assimilate the truth (VI) have faith in himself to wield the truth (VII) be free from resentment under the experience of persecution (VIII) be free from resentment under experience of wrong, (IX) cultivate the ability to distinguish between right and wrong and (X) cultivate the ability to distinguish between the real and the unreal (he must have a sense of values).

If we now compare the order in the above outline with the order in which the cardinal virtues are said to be arranged, we shall immediately see that the first place which wisdom occupies among the virtues was given to it by the Egyptian Mysteries, and not by Plato. Consequently in (I) and (II) from the control of thoughts and actions, we derive the virtue of wisdom; in (VI) from freedom of resentment under persecution, we derive the virtue of fortitude; in (IX) and (X) from an ability to distinguish between right and wrong, and between the real and unreal, we derive the virtues of justice and temperance.

(Plato's Republic, c. IV, 44, and 443).

(Ancient Mysteries by C. H. Vail, p. 25 also 109-112).

(Wm. Turner's History of Philosophy, p. 115).

(Zeller's History of Philosophy, p. 155-157).

V. (A) The doctrine of the Ideal State.

Concerning the authorship and source of this doctrine, there are two conclusions: First, Plato was not the author of the Republic and second, the allegory of the charioteer and winged steeds, is not a product of Plato, but is derived from the Egyptian Book of the Dead, in the Judgment Drama.

Concerning the first conclusion it is only necessary to reaffirm what has already been stated in connection with the

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