The Evolution of the Dragon. Grafton Elliot Smith

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      It is possible that in ancient times this belief was more widespread than it is now. It affords an explanation of the motive for trephining the skull among ancient peoples, to afford a more ready passage for the "vital essence" to and from the skull.

      In his lecture on "The Socratic Doctrine of the Soul,"[70] Professor John Burnet has expounded the meaning of early Greek conceptions of the soul with rare insight and lucidity. Originally, the word ψυχή meant "breath," but, by historical times, it had already been specialized in two distinct ways. It had come to mean courage in the first place, and secondly the breath of life, the presence or absence of which is the most obvious distinction between the animate and the inanimate, the "ghost" which a man "gives up" at death. But it may also quit the body temporarily, which explains the phenomenon of swooning (λιποψυχία). It seemed natural to suppose it was also the thing that can roam at large when the body is asleep, and even appear to another sleeping person in his dream. Moreover, since we can dream of the dead, what then appears to us must be just what leaves the body at the moment of death. These considerations explain the world-wide belief in the "soul" as a sort of double of the real bodily man, the Egyptian ka,[71] the Italian genius, and the Greek ψυχή.

      Now this double is not identical with whatever it is in us that feels and wills during our waking life. That is generally supposed to be blood and not breath.

      What we feel and perceive have their seat in the heart: they belong to the body and perish with it.

      It is only when the shades have been allowed to drink blood that consciousness returns to them for a while.

      At one time the ψυχή was supposed to dwell with the body in the grave, where it had to be supported by the offerings of the survivors, especially by libations (χοαί).

      An Egyptian psychologist has carried the story back long before the times of which Professor Burnet writes. He has explained "his conception of the functions of the 'heart (mind) and tongue'. 'When the eyes see, the ears hear, and the nose breathes, they transmit to the heart. It is he (the heart) who brings forth every issue and it is the tongue which repeats the thought of the heart.'"[72]

      "There came the saying that Atum, who created the gods, stated concerning Ptah-Tatenen: 'He is the fashioner of the gods. … He made likenesses of their bodies to the satisfaction of their hearts. Then the gods entered into their bodies of every wood and every stone and every metal.'"[73]

      That these ideas are really ancient is shown by the fact that in the Pyramid Texts Isis is represented conveying the breath of life to Osiris by "causing a wind with her wings".[74] The ceremony of "opening the mouth" which aimed at achieving this restoration of the breath of life was the principal part of the ritual procedure before the statue or mummy. As I have already mentioned (p. 25), the sculptor who modelled the portrait statue was called "he who causes to live," and the word "to fashion" a statue is identical with that which means "to give birth". The god Ptah created man by modelling his form in clay. Similarly the life-giving sculptor made the portrait which was to be the means of securing a perpetuation of existence, when it was animated by the "opening of the mouth," by libations and incense.

      As the outcome of this process of rationalization in Egypt a vast crop of creation-legends came into existence, which have persisted with remarkable completeness until the present day in India, Indonesia, China, America, and elsewhere. A statue of stone, wood, or clay is fashioned, and the ceremony of animation is performed to convey to it the breath of life, which in many places is supposed to be brought down from the sky.[75]

      In the Egyptian beliefs, as well as in most of the world-wide legends that were derived from them, the idea assumed a definite form that the vital principle (often referred to as the "soul," "soul-substance," or "double") could exist apart from the body. Whatever the explanation, it is clear that the possibility of the existence of the vital principle apart from the body was entertained. It was supposed that it could return to the body and temporarily reanimate it. It could enter into and dwell within the stone representation of the deceased. Sometimes this so-called "soul" was identified[76] with the breath of life, which could enter into the statue as the result of the ceremony of "opening the mouth".

      It has been commonly assumed by Sir Edward Tyler and those who accept his theory of animism that the idea of the "soul" was based upon the attempts to interpret the phenomena of dreams and shadows, to which Burnet has referred in the passage quoted above. The fact that when a person is sleeping he may dream of seeing absent people and of having a variety of adventures is explained by many peoples by the hypothesis that these are real experiences which befell the "soul" when it wandered abroad during its owner's sleep. A man's shadow or his reflection in water or a mirror has been interpreted as his double. But what these speculations leave out of account is the fact that these dream- and shadow-phenomena were probably merely the predisposing circumstances which helped in the development of (or the corroborative details which were added to and, by rationalization, incorporated in) the "soul-theory," which other circumstances were responsible for creating.[77]

      I have already called attention (p. 5) to the fact that in many of the psychological speculations in ethnology too little account is taken of the enormous complexity of the factors which determine even the simplest and apparently most obvious and rational actions of men. I must again remind the reader that a vast multitude of influences, many of them of a subconscious and emotional nature, affect men's decisions and opinions. But once some definite state of feeling inclines a man to a certain conclusion, he will call up a host of other circumstances to buttress his decision, and weave them into a complex net of rationalization. Some such process undoubtedly took place in the development of "animism"; and though it is not possible yet to reconstruct the whole history of the growth of the idea, there can be no question that these early strivings after an understanding of the nature of life and death, and the attempts to put the theories into practice to reanimate the dead, provided the foundations upon which has been built up during the last fifty centuries a vast and complex theory of the soul. In the creation of this edifice the thoughts and the aspirations of countless millions of peoples have played a part: but the foundation was laid down when the Egyptian king or priest claimed that he could restore to the dead the "breath of life" and, by means of the wand which he called "the great magician,"[78] could enable the dead to be born again. The wand is supposed by some scholars[79] to be a conventionalized representation of the uterus, so that its power of giving birth is expressed with literal directness. Such beliefs and stories of the "magic wand" are found to-day in scattered localities from the Scottish Highlands to Indonesia and America.

      In this sketch I have referred merely to one or two aspects of a conception of vast complexity. But it must be remembered that, once the mind of man began to play with the idea of a vital essence capable of existing apart from the body and to identify it with the breath of life, an illimitable field was opened up for speculation. The vital principle could manifest itself in all the varied expressions of human personality, as well as in all the physiological indications of life. Experience of dreams led men to believe that the "soul" could also leave the body temporarily and enjoy varied experiences. But the concrete-minded Egyptian demanded some physical evidence to buttress these intangible ideas of the wandering abroad of his vital essence. He made a statue for it to dwell in after his death, because he was not able to make an adequately life-like reproduction of the dead man's features upon the mummy itself or its wrappings. Then he gradually persuaded СКАЧАТЬ