The religious teaching at Tel el-Amarna presents no difference in the main from that which prevailed in other parts of Egypt.* The Double of Osiris was supposed to reside in the tomb, or else to take wing to heaven and embark with Atonu, as elsewhere he would embark with Ea. The same funerary furniture is needed for the deceased as in other local cults--ornaments of vitreous paste, amulets, and _Ushabtiu_, or "Respondents," to labour for the dead man in the fields of Ialu. Those of Khuniatonu were, like those of Amenothes III., actual statuettes in granite of admirable workmanship. The dead who reached the divine abode, retained the same rank in life that they had possessed here below, and in order to ensure the enjoyment of it, they related, or caused to be depicted in their tombs, the events of their earthly career. * The peculiar treatment of the two extremities of the sign for the sky, which surmounts the great scene on the tomb of Ahmosis, shows that there had been no change in the ideas concerning the two horizons or the divine tree found in them: the aspirations for the soul of Mariri, the high priest of Atonu, or for that of the sculptor Bauku, are the same as those usually found, and the formula on the funerary stelae differs only in the name of the god from that on the ordinary stelae of the same kind. A citizen of Khuitatonu would naturally represent the manners and customs of his native town, and this would account for the local colouring of the scenes in which we see him taking part.