The [Illustration: {H}], SĀHÛ, also was considered as immortal. This is invariably depicted as a swathed mummy, and represented the form which the man wore upon earth. Originally it was related to the KA, but whereas the latter was a complete Personality, the SĀHÛ was nothing but a hull,—a form without contents. Yet this also was of the gods and imperishable, returning to its heavenly home when death had set it free. Since the body, or KHA[30] had also the same form, it naturally came about that when the mummy was mentioned in religious texts as reanimated by the KA it was frequently confounded with the SĀHÛ. In this sense it is said that “the SĀHÛ lives in the Sarcophagus (or in the underworld), it grows (_rûd_), it renews itself (_renp_).”[31] But in more precise texts the two things are kept distinct, as, _e.g._, “the BA (soul) sees its KHA, it rests upon its SĀHÛ.”[32] At such times the BA had power over the SĀHÛ, and, as is said on the Sarcophagus of Panehemisis, “the SĀHÛ lives at the command of the BA.”[33] In close connection with the Sāhû was the [Illustration: {H}], KHAÏB, the shadow, represented as a fan, or sunshade (fig. 14), in scenes professing to portray the next world.[34] As all earthly forms must needs have their shadows, such was also the case with things in the world to come; there, too, the sun shone and all the optical phenomena of earth were repeated. But, not content to accept this as a simple fact, the Egyptians ascribed separate existences both to the shadows of the dead and to those of gods and genii. According to Egyptian belief a shadow might live on independently, apart from its owner, and this was exactly what it was supposed to do at the moment when death had taken place; then the KHAÏB went forth alone to appear in the realm of the gods. This Ancient Egyptian idea of the independent existence of a man’s shadow recalls to our minds Chamisso’s story of Peter Schlemihl, published in 1823.[35] [Illustration: Fig. 14.—BA and KHAÏB. (From “_The Book of the Dead._”)] The KA, the ÅB, the BA, the SĀHÛ, and the KHAÏB constituted the chief elements of that which was immortal in man, but others were also occasionally included, especially one which was called the Khû, [Illustration: {H}], i.e. the Luminous.[36] To these, however, there is less frequent reference; they were of importance in local cults only, and were either included among the parts already mentioned or were so vaguely defined that they may be safely left out of account in treating of the soul as conceived by the Egyptians without danger of our conception being falsified by the omission. * * * * *