2/6 A History of Art in Ancient Egypt, That primitive conception was not entirely banished from their minds; evidence of its persistency is, indeed, plentiful, but a more intelligent and less material notion gradually superimposed itself upon the ancient belief. The indescribable being which was the representative of the deceased after death became gradually less material and more spiritual ; in time it escaped from its enforced sojourn in the tomb and approached more nearly to that which we call the soul. This soul, like the nocturnal sun, passed a period of probation and purgation in the under world, and, thanks to the protection of Osiris and the other deities of the shades, was at last enabled to return to earth and rejoin the body which it had formerly inhabited. The problem of death and a future life was resolved in much the same way by the Greeks and by all other races who drew much of their inspiration from the Egyptians. They all looked upon the corpse as still alive when they expressed their hopes that the earth upon which they poured out wine and milk would like lie lightly upon it. After a time they added Tartarus and the Elysian Fields to their beliefs, they introduced the heroic fathers of their race into the councils of the gods, and they described and figured the joys which awaited the just upon the Happy Islands. These various hypotheses are contradictory enough from a logical point of view ; they exclude and destroy one another. But when it is a question of notions which are essentially incapable of being strictly defined, the human intelligence is singularly content to rest in vasfue o-eneralities. Contradictions do not embarrass it ; its adaptability is practically infinite. The beliefs which we have just described tended for many centuries to become more and more general. They were taught in that Ritual of the Dead which, although certain of its parts date from the most ancient times, did not take its complete and definite form until the Theban epoch. Being more spiritual and less material, they were less opposed to the subdivision of the sepulchre than the more primitive idea ; and this subdivision was necessary if the public and commemorative part of the tomb were to receive a splendour and amplitude befitting the exploits of a Thothmes, a Seti, or a Rameses. Dayr-el-Bahari proves that the change had already been made under the eighteenth dynasty, but it was not until the nineteenth that it became definitely adopted. The progress of ideas and of art had then advanced so far, that more
