When certain modern ethnologists argue that it is the most natural thing in the world for primitive peoples to worship the sun as the obvious source of warmth and fertility, and therefore such worship can have no value as an indication of the contact of peoples, on general principles one might be prepared to admit the validity of the claim. But when it is realised that sun-worship, wherever it is found, is invariably associated with part (or the whole) of a large series of curiously incongruous customs and beliefs, it is no longer possible to regard the worship of the sun as having originated independently in several centres. Why should the sun-worshipper also worship the serpent and use a winged symbol, build megalithic monuments, mummify his dead, and practise a large series of fantastic tricks to which other peoples are not addicted? There is no inherent reason why a man who worships the sun should also tattoo his face, perforate his ears, practise circumcision, and make use of massage. In fact, until the time of the New Empire, the sun-worshipping Egyptian did not practise ear-piercing and tattooing, thereby illustrating the fact that originally these practices were not part of the cult, and that their eventual association with it was purely accidental. This only serves more definitely to confirm the view that it was the fortuitous association of a curious series of customs in Egypt at the time of the New Empire which supplied the cultural outfit of the “heliolithic” wanderers for their great migration. In accordance with Egyptian beliefs “the sun was born every morning and sailed across the sky in a celestial barque, to arrive in the west and descend as an old man tottering into the grave” (Breasted, (=6=), p. 54). The deceased might reach the west by being borne across in the sun-god’s barque: friendly spirits, the four sons of Horus, might bring him a craft on which he might float over: but by far the majority depended upon the services of a ferryman called “Turnface” (Breasted, p. 65). In later times (Middle Kingdom) a model boat, fully equipped, was usually put in the tomb, “in order that the deceased might have no difficulty in crossing the waters to the happy isles.” “By the pyramid of Sesostris III., in the sands of the desert, there were even buried five large Nile boats, intended to carry the king and his house across these waters” (Breasted, p. 176).