It is important clearly to keep in mind the different factors involved in the conception of the ka:—
(a) The statue of the deceased is animated by restoring to it the breath of life and all the other vital attributes of which the early Egyptian physiologist took cognisance.
(b) At the time of birth there came into being along with the child a "twin" whose destinies were closely linked with the child's.
(c) As the result of animating the statue the deceased also has restored to him his character, "the sum of his attributes," his individuality, later raised to the position of a protecting genius or god, a Providence who watches over his well-being.[82]
The ka is not simply identical with the breath of life or animus, as Burnet supposes (op. cit. supra), but has a wider significance. The adoption of the conception of the ka as a sort of guardian angel which finds its appropriate habitation in a statue that has been animated does not necessarily conflict with the view so concretely and unmistakably represented in the tomb-pictures that the ka is also a double who is born along with the individual.
This material conception of the ka as a double who is born with and closely linked to the individual is, as Blackman has emphasized,[83] very suggestive of Baganda beliefs and rites connected with the placenta. At death the circumstances of the act of birth are reconstituted, and for this rebirth the placenta which played an essential part in the original process is restored to the deceased. May not the original meaning of the expression "he goes to his ka" be a literal description of this reunion with his placenta? The identification of the ka with the moon, the guardian of the dead man's welfare, may have enriched the symbolism.
Blackman makes the suggestion that "on the analogy of the beliefs entertained by the Hamitic ruling caste in Uganda," according to Roscoe, "the placenta,[84] or rather its ghost, would have been supposed by the Ancient Egyptians to be closely connected with the individual's personality, as" he maintains was also the case with the god or protecting genius of the Babylonians.[85] "Unless united with his twin's [i.e. his placenta's] ghost the dead king was an imperfect deity, i.e. his directing intelligence was impaired or lacking," presumably because the placenta was composed of blood, which was regarded as the material of consciousness and intelligence.
In China, as the quotations from de Groot (see footnote) show, the placenta when placed under felicitous circumstances is able to ensure the child a long life and to control his mental and physical welfare.
In view of the claims put forward by Blackman to associate the placenta with the ka, it is of interest to note Moret's suggestion concerning the fourteen forms of the ka, to which von Bissing assigns the general significance "nourishment or offerings". He puts the question whether they do not "personify the elements of material and intellectual prosperity, all that is necessary for the health of body and spirit" (op. cit., p. 209).
The placenta is credited with all the varieties of life-giving potency that are attributed to the Mother-Goddess. It therefore controls the welfare of the individual and, like all maternal amulets (vide supra), ensures his good fortune. But, probably by virtue of its supposed derivation from and intimate association with blood, it also ministered to his mental welfare.