of notions wonderfully (indeed, almost incredibly) similar to those entertained by our Indo-European ancestors. There is, however, no confirmation of Mr. Herbert Spencer's hypothesis, that the rudimentary form of all religion is the propitiation of dead ancestors. If the Egyptians passed through such a rudimentary form of religion, they had already got beyond it in the age of the Pyramids, for their most ancient propitiation of ancestors is made through prayer to Anubis, Osiris, or some other gods. The deceased is already described in the funereal inscription as "faithful to the great God." And in no case can it be proved that the propitiation of departed ancestors preceded a belief in divinity of some other kind.
"The Egyptians," we are told by Diodoros, "call their houses hostelries, on account of the short time during which they inhabit them, but the tombs they call eternal dwelling-places." The latter part of this is strictly and literally true; pa t'eta, "eternal dwelling-place," is an expression which is met with at every instant in the inscriptions of the earliest period, descriptive of the tomb. The word ānchiu, which literally signifies the "living," is in innumerable places used emphatically for the "departed," who are enjoying everlasting life. The notion of everlasting life,
