been "jointed" so that they might occupy less space. Occasionally the
bodies are found lying upon their backs with their legs and arms folded
over them; in this case they are covered over with clay casings. In
certain graves it is clear that the body has been burnt. Now in all
classes of tombs belonging to the prehistoric period in Egypt we find
offerings in vases and vessels of various kinds, a fact which proves
beyond all doubt that the men who made these graves believed that their
dead friends and relatives would live again in some place, of the
whereabouts of which they probably had very vague ideas, in a life which
was, presumably, not unlike that which they had lived upon earth. The
flint tools, knives, scrapers and the like indicate that they thought
they would hunt and slay their quarry when brought down, and fight their
foes; and the schist objects found in the graves, which M. de Morgan
identifies as amulets, shows that even in those early days man believed
that he could protect himself against the powers of supernatural and
invisible enemies by talismans. The man who would hunt and fight in the
next world must live again; and if he would live again it must be either
in his old body or in a new one; if in the old body, it must be
revivified. But once having imagined a new life, probably in a new body,
death a second time was not, the prehistoric Egyptian hoped, within the
bounds of possibility. Here, then, we have the origin of the grand ideas
of the RESURRECTION and IMMORTALITY.

There is every reason for believing that the prehistoric Egyptian
expected to eat, and to drink, and to lead a life of pleasure in the
region where he imagined his heaven to be, and there is little doubt
that he thought the body in which he would live there would be not
unlike the body which he had while he was upon earth. At this stage his
ideas of the supernatural and of the future life would be like those of
any man of the same race who stood on the same level in the scale of