Both in the temples and hypogeums, the statues of private persons were intended to serve as a support to the soul. The consecration they received animated them, so to speak, and made them substitutes for the defunct: the offerings destined for the other world were served to them. The tomb of a rich man possessed a veritable chapel to which a special body of priests was attached, formed of _hon-ka_ or _priests of the double_. At the sacramental festivals the _priests of the double_ performed the necessary rites, they looked after the upkeep of the edifice and administered its revenues. The statues of the towns themselves demanded particular care. Indeed, the clergy of the temple in which they were placed claimed their part in the advantages derived from ancestor worship: veritable acts of donation were drawn up in their favour, in which were specified the part they were to play in the ceremonies, the quantity of the offerings that fell to their share for the service rendered, the number of days in the year consecrated to each statue. “Agreement between Prince Hapi-T’aufi and the _hour-priests_ of the temple of Anubis, master of Siout, in regard to one white loaf that each must give to the statue of the prince, under the hand of the _ka-priest_, the 18th Thot, the day of the festival of _Ouaga_,[17] and also the gifts which every tomb owes to its lord; afterwards in regard to the ceremony of kindling the flame, and the procession that they ought to make with the _ka-priest_ while he celebrates the service in honour of the defunct, and that they march to the north corner of the temple on the day of kindling the flame. For that Hapi-T’aufi gives the _hour-priests_ a bushel of corn from each of the fields belonging to the tomb, the firstfruits of the harvest of the prince’s domain, as each commoner in Siout is accustomed to do from the firstfruits of his harvest, for every peasant always makes a gift from the firstfruits of his harvest to the temple.”[18] The ceremonial is set out in detail, and the monument tells us how, and under what conditions, a dead person is fed in Egypt. The loaves, meat and corn were placed in front of the statue by the priests: thence they reached the gods, who, after taking their part, transmitted the rest to the _double_.