Apparently the Egyptians had the idea that the unity of all the kas constituted the vital forces, which they seem to have represented by the plural of Ka. If this interpretation is cor rect, then the Ka would seem to have been closely connected with the granting of life upon earth. Just as it constituted the essence of life in the world to come. The Ka seems to have been able to move about, at will, throughout the uni verse. It was believed to enter the statue of the deceased, to animate it, at times, and to receive the mortuary offerings, or the•essence or spirit thereof, which were made in behalf of the de ceased. On accompanying to earth the new-born royal infant and destined future sovereign, the Ka continued to be his guardian and protecting spirit throughout his earthly career. Thus, too, the gods, when they visited the earth, as they were believed to have done in the earlier days of Egyptian national life, came, each accom panied by his Ka.
The Guardian The Ka seems also to have, in the popular belief, descended from the heavenly regions to become the guardian companion through life of certain favored beings who were neither gods nor sovereigns, though they would appear to have acquired god-like qualities. They seem to have been the forerunners of the saints In the more modern religions, to whom were accorded pref erential places in the future world on account of their earthly virtues and divine accomplish ments. The presence of the symbol of the'Ka was expressive of protection or blessing in the case of the sovereign, a favor not granted to other mortals. Hence the symbol of the Ka seems to have acquired the general signification of good luck or divine favor, just as the swastika or cross of the rain gods was thought to be a potent sign of good fortune. It would seem, therefore, that though the Ka generally remained in the future world, it nevertheless had some influence in the affairs of terrestrial life, if not on all occasions, at least under special conditions. That the Ka was believed to have influence on earth would seem to be further indicated by the fact that it was cus tomary, in Egypt, to erect ((Ka Chapels?' Khnemu-hetep, so a surviving record states, built a Ka chapel to the memory of his royal father and appointed to take charge of it a °priest of the double," endowing both priest and chapel richly with lands and servants and pro viding for regular stated offerings for all time to come. The symbol of the Ka was inscribed prominently on the standard of this same filial and pious sovereign, perhaps as a talesman, or as a symbol of his divine origin. The kings of Egypt possessed several names, one of which was known as their °Ka° or °banner)) name. This signified that they were the representative on earth of Horus. It seems to have been cus tomary in Egypt to pray to the °Kap or soul of the king which was believed to take a special interest in the accomplishment of all that per tained to the work and 'glory of the sovereign. Una (one of the most trusted and capable of the °royal of Pepi I) a noted soldier and administrator (about 3233 n.c.) states ex
plicitly that he was able to work efficiently for the glory of his king and to perform the great and many duties confided to him °because he prayed unto the 'Kw> of the king more than to any other god and, for this reason, every thing happened as it had been commanded to happen by the double or Ka of the king.) Every Egyptian sovereign prepared his own monumen tal tomb and provided for the perpetual per formance, at stated periods, in his Ka chapel, of mortuary services supposed to be necessary to maintain the power and influence of the de ceased in the future world, and perhaps even his spiritual existence. Nobles and people of wealth generally followed the example of the king, while similar services were performed for the deceased of humble rank by his direct descend ants. Thus it was a great misfortune for an Egyptian, in the lower walks of life, to die with out leaving a son behind him to perform for him these pious offices. • The statue of a de ceased sovereign or person of high rank was frequently placed in his tomb. On each such statue were represented the characteristic symbols of the Ka and also the Ka-name of the deceased potentate.
Disagreement of Among writers on Egypt there has been much confusion as to the meaning and place of the Ba and the Ka in Egyptian religion. This want of agreement still continues; and it is due to lack of complete documentary evidence on the subject; to in adequate study of the documents already ac quired, to want of co-ordination in the work being done to elucidate the subject ; and to an inability to comprehend the signification of the information already acquired and the relation of its parts to one another. This has led some writers to represent the Ka as being an earthly spirit and an inhabitant of the temporal body, under more or less the same terms and condi tions as •the Ba, the latter being treated as a sort of wandering spirit while the they regarded as more stationary and domesticated. This view of the relation of the Ba to the Ka has led to learned discussion which has failed to take into account that there is apparently no evidence to support the view that the Ka was in any way a spirit of living body except in the case of sovereigns and specially favored persons, as already indicated. On the most primitive tombstones of the 1st dynasty the khu bird is depicted between the arms of the Ka, indicating that the shining, glorious intelligence dwelt in the Ka. Already at this early date all funeral offerings seem to have been made to the Ka or in the name of the Ka, which was thought to possess all the bodily perceptions and power of enjoyment. It is this connection of the Ka with these temporal qualities, its sup posed presence in the tomb and the personal interest it took in the sovereign or other favored person, probably, that have given rise to the belief that the Ka was one of two spirits pos sessed by every mortal while on earth.