We have already seen that, after the murder and mutilation of the body of Osiris, the Man-god of the primitive Egyptians, by Set, the god of evil, Horus the son of Osiris, assisted by a number of beings who are called the =Followers of Horus=, performed a number of magical ceremonies, whereby the rejoining of the limbs of the god was effected, and the preservation of his body was secured for ever. The Egyptians argued: Certain ceremonies were performed by Horus on the dead body of Osiris, and he was mummified, and as a result he rose from the dead; we therefore will have the ceremonies which were performed over Osiris performed over our dead bodies, which shall be mummified, as was the body of Osiris, and we also shall rise from the dead. Every Egyptian from the time of the IVth dynasty, about B.C. 3600, believed that his existence in the Other World depended upon the =mummification= of his body in this world, and during his lifetime he made provision for his embalmment, and, when his means permitted, prepared a tomb in which his mummified body should be placed. Now the Egyptian had several reasons for mummifying the dead: 1. He wished the souls of the dead to enjoy everlasting life. 2. He wished to maintain dwelling places for the Kau or “doubles” of the dead, so that they might not be obliged to wander about in the deserts in search of food. 3. He wished the dead to form a bond of union between the gods and himself. 4. He believed that the soul came back to the body from time to time. 5. He believed in the resurrection of the material body itself, and that at some future time it would be united to its soul for all eternity. This last was the chief reason why he preserved the body with spices, unguents, bitumen, etc., and, in spite of the very high state of civilization to which the Egyptians attained, the belief in the supreme importance of mummification was never wholly eradicated from the minds of ordinary folk, even after they had embraced Christianity. In the most primitive times the dead were mutilated to prevent their returning to their native places to live upon the food needed for the living, but in the Dynastic Period the utmost care was taken to prevent the mutilation of the body, and to preserve it from destruction caused by damp, dry rot, or worms. The texts state plainly that after the resurrection the body was to live upon earth, whilst the soul dwelt in heaven. In the Vth dynasty it was written: “The soul belongeth to heaven, and the body to earth,” and in the VIth dynasty it is said to king Pepi: “Thy essence belongeth to heaven, and thy body belongeth to earth.” The same idea occurs in all dynasties down to the Ptolemaïc Period, when we find in the “Lamentations of Isis” the words addressed to the deceased, who is identified with Osiris: “Heaven hath thy soul, and earth hath thy body.”