The soul of the dead man was supposed to journey to the under-world by “a water progress” (Ibid., p. 18), his destination was the Elysian Fields, where mighty corn grew, and where he was expected to cultivate the earth; “this task was of supreme importance.” (Ibid., p. 19.) The Elysian Fields were the “Elysion” of the Greeks, the abode of the blessed, which we have seen was an island in the remote west.  The Egyptian belief referred to a real country; they described its cities, mountains, and rivers; one of the latter was called Uranes, a name which reminds us of the Atlantean god Uranos.  In connection with all this we must not forget that Plato described Atlantis as “that sacred island lying beneath the sun.”  Everywhere in the ancient world we find the minds of men looking to the west for the land of the dead.  Poole says, “How then can we account for this strong conviction?  Surely it must be a survival of an ancient belief which flowed in the very veins of the race.” (Contemporary Review, 1881, p. 19.) It was based on an universal tradition that under “an immense ocean,” in “the far west,” there was an “under-world,” a world comprising millions of the dead, a mighty race, that had been suddenly swallowed up in the greatest catastrophe known to man since he had inhabited the globe.

10.  There is no evidence that the civilization of Egypt was developed in Egypt itself; it must have been transported there from some other country.  To use the words of a recent writer in Blackwood,

“Till lately it was believed that the use of the papyrus for writing was introduced about the time of Alexander the Great; then Lepsius found the hieroglyphic sign of the papyrus-roll on monuments of the twelfth dynasty; afterward he found the same sign on monuments of the fourth dynasty, which is getting back pretty close to Menes, the protomonarch; and, indeed, little doubt is entertained that the art of writing on papyrus was understood as early as the days of Menes himself.  The fruits of investigation in this, as in many other subjects, are truly most marvellous.  Instead of exhibiting the rise and progress of any branches of knowledge, they tend to prove that nothing had any rise or progress, but that everything is referable to the very earliest dates.  The experience of the Egyptologist must teach him to reverse the observation of Topsy, and to ‘`spect that nothing growed,’ but that as soon as men were planted on the banks of the Nile they were already the cleverest men that ever lived, endowed with more knowledge and more power than their successors for centuries and centuries could attain to.  Their system of writing, also, is found to have been complete from the very first. . . .