Little as we know of the ancient Egyptian religion in its entirety, and of its motley mixture of childishly crude fetichism and deep philosophic thought, of superstition and true religious worship, of polytheism, henotheism, and pantheism, one dogma stands out clearly from this confusion, one article of belief to which the Egyptian religion owes its unique position among all other religions of antiquity−-the doctrine of the immortality of the human soul. It is true that other ancient religions attained to a similar dogma, for the belief was early developed among Semites, Indo-Germanians, Turanians, and Mongolians; but in all these cases it appears as the outcome of a higher conception of man and God and of their reciprocal relationship, and, when attained to, brought about the abandonment of grossly material forms of thought. But in Egypt we have the unique spectacle of one of the most elaborated forms of the doctrine of immortality side by side with the most elementary conception of higher beings ever formulated by any people. We do not know whether the belief in immortality which prevailed in the valley of the Nile is as old as the Egyptian religion in general, although at first sight it appears to be so. The oldest of the longer religious texts which have come down to us are found in the wall inscriptions of pyramids of kings of the Fifth and Sixth Dynasties (according to Manetho’s scheme of the dynasties), and must be dated to at least 3000 B.C. In these texts the doctrine of immortality appears as a completed system with a long history of development behind it. In that system, all the stages through which this doctrine of the Egyptian religion had successively passed are preserved; for the Egyptians were so immoderately conservative in everything that they could not make up their minds to give up their old ideas of deity, even after having advanced to higher and purer ones. The older ideas were all carefully retained, and we find various systems of religion which in point of time had followed each other on Egyptian soil afterwards existing side by side. There is no trace of any struggle for the victory between these systems; each new order of thought was taken as it arose into the circle of the older ones, however heterogeneous it might be to the rest. The consequence was that in Egypt there was no religious progress in our sense of the term. With us it is essential that old and outworn forms of belief should be cast off; with them a new doctrine could achieve no greater success than to win a place among the older conceptions of the Egyptian Pantheon.