tal, asserted its migration after death through the whole round of created beings, till it lived again in another man, which occupied a cycle of three thousand years. This doctrine of a "circle of necessity" was held alike by Buddhists, Druids, and—if Josephus may be trusted—by the sect of the Pharisees among the Jews. But this Egyptian doctrine, which is profusely illustrated on the tombs, suffered the wicked only to descend into animals, while the good passed at once into a state of happiness. A striking custom which Herodotus describes would seem to show that to them, as to the Greeks, the future existence was not a cheering prospect.
"In the social banquets of the rich, as soon as the feast is ended, a man carries round a wooden figure of a corpse in its coffin, graven and painted so as to resemble the reality as nearly as possible, from one to two cubits long. And as he shows it to each of the guests, he says, "Look on this, and drink, and be merry; for when thou art dead, such shalt thou be." The "skeleton at the banquet" has pointed many a moral for ancient and modern writers. St Paul may have had it in mind when he quoted as the motto of the Sadducee, "Let us eat and drink, for to-morrow we die," as well as Shakespeare, when he makes his Hamlet moralise over Yorick's skull—"Now get you to my lady's chamber, and tell her, let her paint an inch thick, to this favour she must come."
Herodotus considers that the names of the gods came to Greece from Egypt, with the exception of Poseidon (Neptune), Castor and Pollux, Here (Juno), Hestia, Themis, the Graces and the Nereids. All these the Greeks were said to have inherited from the Pelasgians, with the exception of the sea-god Posei-
