produced them, and the labour which contributed to their production.  On one side we see ploughing, sowing, reaping, the carrying of the corn, the storing of the grain, the fattening of the poultry, and the driving of the cattle.  A little further on, workmen of all descriptions are engaged in their several trades:  shoemakers ply the awl, glassmakers blow through their tubes, metal founders watch over their smelting-pots, carpenters hew down trees and build a ship; groups of women weave or spin under the eye of a frowning taskmaster, who seems impatient of their chatter.  Did the double in his hunger desire meat?  He might choose from the pictures on the wall the animal that pleased him best, whether kid, ox, or gazelle; he might follow the course of its life, from its birth in the meadows to the slaughter-house and the kitchen, and might satisfy his hunger with its flesh.  The double saw himself represented in the paintings as hunting, and to the hunt he went; he was painted eating and drinking with his wife, and he ate and drank with her; the pictured ploughing, harvesting, and gathering into barns, thus became to him actual realities.  In fine, this painted world of men and things represented upon the wall was quickened by the same life which animated the double, upon whom it all depended:  the picture of a meal or of a slave was perhaps that which best suited the shade of guest or of master.

Even to-day, when we enter one of these decorated chapels, the idea of death scarcely presents itself:  we have rather the impression of being in some old-world house, to which the master may at any moment return.  We see him portrayed everywhere upon the walls, followed by his servants, and surrounded by everything which made his earthly life enjoyable.  One or two statues of him stand at the end of the room, in constant readiness to undergo the “Opening of the Mouth” and to receive offerings.  Should these be accidentally removed, others, secreted in a little chamber hidden in the thickness of the masonry, are there to replace them.  These inner chambers have rarely any external outlet, though occasionally they are connected with the chapel by a small opening, so narrow that it will hardly admit of a hand being passed through it.  Those who came to repeat prayers and burn incense at this aperture were received by the dead in person.  The statues were not mere images, devoid of consciousness.  Just as the double of a god could be linked to an idol in the temple sanctuary in order to transform it into a prophetic being, capable of speech and movement, so when the double of a man was attached to the effigy of his earthly body, whether in stone, metal, or wood, a real living person was created and was introduced into the tomb.  So strong was this conviction that the belief has lived on through two changes of religion until the present day.  The double still haunts the statues with which he was associated in the past.  As in former times, he yet strikes with madness or death any who dare to disturb is repose; and one can only be protected from him by breaking, at the moment of discovery, the perfect statues which the vault contains.  The double is weakened or killed by the mutilation of these his sustainers.*