But as time passed, the deepening moral feelings of the Egyptians would not permit them to do even this thing. It did not now seem right to them that because a man was a slave in the earthly Egypt he should be a slave forever in the Osirian fields.[77] So they ceased to place in the tomb of the master these portrait-statues of his servants, and in their stead put in statuettes of nobody in particular. The doubles of these, it was conceived, would appear as newly created souls in the underworld, and, being indebted for life itself to the master of the tomb, would, it was naïvely assumed, gratefully labor for him through all eternity.[78] The history of the ka-statues, as these substitutes are called, thus bears testimony similar to that of the Osirian myth as to the upward trend of ethical thought and humanitarian feeling in prehistoric Egypt.[79] [Sidenote: Transition from the continuance to the retribution theory] Still further evidence of the advance on moral lines in early Egypt is afforded by the character of the belief held by the Egyptians at the beginning of the second millennium B.C. and perhaps earlier respecting the fate of souls in the world beyond the tomb. To understand this we need to cast our glance a little aside and observe how the world of shades, in its social and ethical classifications, has ever been a register of the changing moral feelings of men. As Oscar Peschel finely says, “The other world has ever answered to this as spectrum to the source of light.” Edward B. Tylor happily names the two chief theories which have been held in regard to the state of souls in the hereafter as the continuance and the retribution theory. The first theory is that of primitive man while his moral sense is yet undeveloped. According to this theory the same fate is allotted to all who go down to death. There is no such thing as rewards and punishments. This is the conception of the after-life which is held by all races on the lower levels of culture, and it is a view which often lingers on as a survival among peoples far advanced in civilization. But as the moral judgment becomes more discriminating, then this view of the other world is very certain to undergo a change. The quickened sense of justice demands that the allotments after death shall be in accordance with merit and demerit. This ethical feeling gradually transforms the topography of the underworld and organizes the as yet undivided community of shades. The hitherto common abode of the dead is usually divided into two distinct compartments or regions, heaven and hell, and souls are separated, according to their deeds on earth, into two classes, the good and the bad, those to be welcomed to the abode of the blessed and these consigned to the place of torment. Sometimes, however, the lot conceived for the wicked is simply annihilation.