In conclusion I should like to express in words what must be only too apparent to every reader of this statement. It claims to be nothing more than a contribution to the study of some of the most difficult problems in the history of human thought. For one so ill-equipped for a task of such a nature as I am to attempt it calls for a word of explanation. The clear light that recent research has shed upon the earliest literature in the world has done much to destroy the foundations upon which the theories propounded by scholars have been built up. It seemed to be worth while to attempt to read afresh the voluminous mass of old documents with the illumination of this new information.
The other reason for making such an attempt is that almost every modern scholar who has discussed the matters at issue has assumed that the fashionable doctrine of the independent development of human beliefs and practices was a safe basis upon which to construct his theories. At best it is an unproven and reckless speculation. I am convinced it is utterly false. Holding such views I have attempted to read the evidence afresh.
APPENDIX A.
On re-reading the discussion of the significance of the ka I realize that, in striving after brevity and conciseness—to keep the size of my statement within the limits of the Bulletin of the John Rylands Library, generously elastic though it is—I have left the argument in a rather nebulous form.
It must not be imagined that a concrete-minded people like the ancient Egyptians entertained highly abstract and ethereal ideas about "the soul". They recognized that all the expressions of consciousness and personality could cease during sleep; and at the same time the phenomena of dreams seemed to afford evidence that these absent elements of the individual's being were enjoying real experiences elsewhere. Thus there was an alter ego, identified by this matter-of-fact people with the twin (placenta) which was born with the child and was clearly concerned with its physical and intellectual nourishment—for it was obviously connected by its stalk to the embryo like a tree to its roots, and it seemed to be composed of blood, which was regarded as the vehicle of mind. But this intellectual "twin" kept pace in its growth with the physical body. When a statue was made to represent the latter the ka could dwell in the real body or the statue.
The identification of the placenta with the moon helped the growth of the conception that this "birth-promoter" could not only bring about a re-birth in the life to come, but also facilitate a transference to the sky-world. The placenta had already been superintending the deceased's welfare upon earth and would continue to do so when he rejoined his ka in the sky world.
The complexity of the conception is due to the fact that the simple early belief in "a double" was gradually elaborated, as one new idea after another became added to it, and rationalized to blend with the former complex in an increasingly involved synthesis. It was only when the elaborate scaffolding of material factors was cleared away that a more ethereal conception of "the soul" was sublimated.