distinction between it and khou, luminousness, which the soul seems to have enveloped like a garment. We shall not follow the soul and its internal light in its subterranean journey across Ament, the Egyptian Hades, to which it entered by a cleft, Pega, to the west of Abydos, which was the only portal to the kingdom of the shades ; nor shall we accompany them in the successive transformations which made them acquainted with every corner of the earth and sky in the infinite series of their becomes (to use the Egyptian expression) ; what we have to do is to trace out the most ancient of their religious conceptions, the conception which, like the first teachings of infancy, was so deeply engraved upon the soul and intellect of the race as to exercise a much stronger influence than the later more abstract and more philosophical theories, which were superimposed upon it. In this primitive conception we ought to find the determining cause of the Egyptian form of tomb. Its constitution was already settled in the time of the ancient Empire, and, from the Memphite dynasties until the end, it remained unchanged in principle. In this constitution we shall find embodied the essential idea adopted by the Egyptians when they first attempted to find some eternal element in man, or, at least, some element which should resist the annihilation of death for a period much longer than the few days which make up our mortal life.
The Egyptians called that which does not perish as the dying man draws his last sigh, the ka, a term which M. Maspero has rendered as the double. "This double was a duplicate of the body in a matter less dense than that of the body, a projection, coloured but aerial, of the individual, reproducing him feature for feature, a child if coming from a child, a woman if from a woman, and a man if from a man,"[1]
- ↑ Conference, p. 381. Mr. Herbert Spencer, in the first chapters of his Principles of Sociology, has given a curious and plausible explanation of how this conception of a double was formed. He finds its origin chiefly in the phenomena of sleep, of dreams, and of the faintness caused by wounds or illness. He shows how these more or less transitory suspensions of animation led men to suppose that death was nothing but a prolonged interruption of life. He also thinks that the actual shadow cast by a man's body contributed to the formation of that belief. But had it no other elements which belonged to the general disposition of humanity in those early periods of intellectual life ? Into that question we cannot enter here further than to say that Mr. Spencer's pages make us acquainted with numerous facts which prove that the beliefs in question were not confined to a single race, but were common to all humanity.
