Note 36 — Chapter I

Dr. Alan Gardiner (Davies and Gardiner, "The Tomb of Amenemhēt," 1915, p. 83, footnote) has, I think, overlooked certain statements in my writings and underestimated the antiquity of the embalmer's art; for he attributes to me the opinion that "mummification was a custom of relatively late growth".

The presence in China of the characteristically Egyptian beliefs concerning the animation of statues (de Groot, op. cit. pp. 339-356), whereas the practice of mummification, though not wholly absent, is not obtrusive, might perhaps be interpreted by some scholars as evidence in favour of the development of the custom of making statues independently of mummification. But such an inference is untenable. Not only is it the fact that in most parts of the world the practices of making statues and mummifying the dead are found in association the one with the other, but also in China the essential beliefs concerning the dead are based upon the supposition that the body is fully preserved (see de Groot, chap. XV.). It is quite evident that the Chinese customs have been derived directly or indirectly from some people who mummified their dead as a regular practice. There can be no doubt that the ultimate source of their inspiration to do these things was Egypt.

I need mention only one of many identical peculiarities that makes this quite certain. De Groot says it is "strange to see Chinese fancy depict the souls of the viscera as distinct individuals with animal forms" (p. 71). The same custom prevailed in Egypt, where the "souls" or protective deities were first given animal forms in the Nineteenth Dynasty (Reisner).