inted on the figure. This idea continued
until the less material view of the future life arose in Greek times;
then the deceased man was said to have 'gone to Osiris' in such a year
of his age, but no slave figures were laid with him. This view of the
future is complete in itself, and is appropriately provided for in the
tomb.

A third view of the future life belongs to an entirely different
theologic system, that of the progress of the sun-god Ra. According to
this the soul went to join the setting sun in the west, and prayed to
be allowed to enter the boat of the {16} sun in the company of the
gods; thus it would be taken along in everlasting light, and saved from
the terrors and demons of the night over which the sun triumphed. No
occupations were predicated of this future; simply to rest in the
divine company was the entire purpose, and the successful repelling of
the powers of darkness in each hour of the night by means of spells was
the only activity. To provide for the solar journey a model boat was
placed in the tomb with the figures of boatmen, to enable the dead to
sail with the sun, or to reach the solar bark. This view of the future
implied a journey to the west, and hence came the belief in the soul
setting out to cross the desert westward. We find also an early god of
the dead, Khent-amenti, 'he who is in the west,' probably arising from
this same view. This god was later identified with Osiris when the
fusion of the two theories of the soul arose. At Abydos Khent-amenti
only is named at first, and Osiris does not appear until later times,
though that cemetery came to be regarded as specially dedicated to
Osiris.

Now in all these views that we have named there is no occasion for
preserving the body. It is the _ba_ that is fed in the cemetery, not
the body. It is an immaterial body that takes part {17} in the kingdom
of Osiris, in the sky. It is an immaterial body that can accompany the
gods in the boat of the sun. There is so far no call to conserve the
body by the peculiar mummification which first appears in the early
dynasties. The dismemberment of the bones, and removal of the flesh,
which was customary in the prehistoric times, and survived down to the
fifth dynasty, would accord with any of these theories, all of which
were probably predynastic. But the careful mummifying of the body
became customary only in the third or fourth dynasty, and is therefore
later than the theories that