rchaeology_, Vol.
III, Part III, July, 1916, p. 199; and "The Pharaoh's Placenta and the
Moon-God Khons," _ibid._ Part IV, Oct., 1916, p. 235.]

[81: "Religion and Thought in Ancient Egypt," p. 52. Breasted denies
that the _ka_ was an element of the personality.]

[82: For an abstruse discussion of this problem see Alan H. Gardiner,
"Personification (Egyptian)," Hastings' _Encyclopaedia of Religion and
Ethics_, pp. 790 and 792.]

[83: _Op. cit. supra_.]

[84: Mr. Blackman is puzzled to explain what "possible connexion there
could be between the Pharaoh's placenta and the moon beyond the fact
that it is the custom in Uganda to expose the king's placenta each new
moon and anoint it with butter."

To those readers who follow my argument in the later pages of this
discussion the reasoning at the back of this association should be plain
enough. The moon was regarded as the controller of menstruation. The
placenta (and also the child) was considered to be formed of menstrual
blood. The welfare of the placenta was therefore considered to be under
the control of the moon.

The anointing with butter is an interesting illustration of the close
connexion of these lunar and maternal phenomena with the cow.

The placenta was associated with the moon also in China, as the
following quotation shows.

According to de Groot (_op. cit._ p. 396), "in the _Siao 'rh fang_ or
Medicament for Babies, by the hand of Ts'ui Hing-kung [died 674 A.D.],
it is said: 'The placenta should be stored away in a felicitous spot
under the salutary influences of the sky or the moon ... in order that
the child may be ensured a long life'". He then goes on to explain how
any interference with the placenta will entail mental or physical
trouble to the child.

The placenta also is used as the ingredient of pills to increase
fertility, facilitate parturition, to bring back life to people on the
brink of death and it is the main ingredient "in medicines for lunacy,
convulsions, epilepsy, etc." (p. 397). "It gives rest to the heart,
nourishes the blood, increases the breath, and strengthens the _tsing_"
(p. 396).

These attributes of the placenta indicate that the beliefs of the
Baganda are not merely local eccentricities, but widespread and sharply
defined interpretations of the natural phenomena of birth.]

[85: _Op. cit._ p. 241.]

[86: See "The Origin of Early Siberian Civilization," now being
published in the _Memoirs and Proceedings of the Man