An essay in comparative theology

This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1899 edition. Excerpt: ...life is what the wise know to be death," that "what we say in secret is known to him who made our interior nature," that "he who made us is present with us though we are alone." Is not the human race one, when this Egyptian four thousand years ago, talks of life as Solomon spoke one thousand years after, in Judaea; and as Benjamin Franklin revoke, three thousand years after Solomon, in America 'l "' The name " Mut " was also given to N eith, Pacht, and Isis. How much of the doctrine and ritual of Egypt were 1mported into Judaism by Moses is a question by no means easy to settle. Of Egyptian theology proper, or the doctrine of the gods, we find no trace in the Pentateuch. Instead of the three orders of deities we have Jehovah; instead of the images and pictures of the gods, we have a rigorous prohibition of idolatry; instead of Osiris and Isis,'We have a Deity above all worlds and behind all time, with no history, no adventures, no earthly life. But it is perhaps more strange not to find any trace of the doctrine of a future life in Mosaism, when this was so prominent among the Egyptians. Moses gives no account of the judgment of souls after death; he tells nothing of the long journey and multiform experiences of the next life according to the Egyptians, nothing of a future resurrection and return to the body. His severe monotheism was very different from the minute characterization of gods in the Egyptian Pantheon. The personal character of Jehovah, with its awful authority, its stern retribution and impartial justice, was quite another thing from the symbolic ideal type of the gods of Egypt. Nothing of the popular myth of Osiris, Isis, Horus, and Typhon is found in the Pentateuch, nothing of...