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finally attains the consummation of unity with God. (Zeller's Hist. of Phil. p. 50-56; Roger's Hist. of Phil. p. 29 and 60; William Turner's Hist. of Phil. p. 41 and 48).

B. Plato's doctrines (1) Transmigration and (2) Recollection: (1) Transmigration: the souls of men go to the place of reward or punishment, and after one thousand years they are permitted to choose a new lot of life. He who has thrice chosen the higher life, gains after three thousand years, the home of the Gods in the kingdom of thought. Others wander about for thousands of years in various bodies; and many are destined to pursue their earthly life in lower animal forms. It is necessary to point out that in this doctrine of Transmigration, Plato describes the judgement scene in the Egyptian Book of the Dead. (2) Recollection: although the sense perceived world cannot lead us to a knowledge of Ideas, yet it reminds us of the Ideas which we saw in a previous existence.

(The allegory of the Subterranean Cavern; Plato's Republic C. X; The Allegory of the slave boy; Plato's Meno; Timaeus of Plato: 31B, 33B; 38E; The Phaedo of Plato: C 15; 29; 57; Wm. Turner's Hist. of Phil. P. 105-112; B. D. Alexander's Hist. of Phil. p. 55; 152-153).

5. Summum Bonum

According to Pythagoras, the supreme good in man is to become godlike. This transformation is to be accomplished by virtue which is a union of opposites in man's faculties, i.e., the subordination of man's lower nature to his higher nature. (Zeller's Hist. of Phil. p. 43). But the precise purpose of the Egyptian Mysteries was to make a man godlike by the purificatory agencies of education and virtue. Consequently it is clear that Pythagoras obtained this doctrine directly from the Egyptian Mysteries. Hence it also follows that philosophers who have taught this doctrine, must have obtained it, either directly from the Egyptian Mysteries, or indirectly, through the teachings of Pythagoras. (According to , Deification or becoming godlike was the purpose of the Egyptian Mysteries,

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