With the Ka was closely connected the =Ȧb= 𓄣𓐰𓏤, or =heart=, which was regarded as the seat of life and the source of the emotions; it possessed two phases, one material and the other spiritual. It corresponds with the “dual soul” of many tribes in the Sûdân at the present day. The spiritual heart could be stolen from a man by the exercise of magical powers; and this belief survives among certain peoples in Central Africa at the present day. Another attribute of a man was the =Sekhem= 𓋴𓐍𓅓𓌂, or =vital power=, which was intimately connected with the Ka, and seems to have possessed a form similar to it. The mental and spiritual attributes of man were grouped in the =Khu= 𓐍𓅜𓅱, the exact meaning of which it is very hard to define. The Khu seems to have been a shining, translucent, transparent, intangible essence of a man, and the word is on the whole perhaps best rendered by =spirit=. The Khu escaped from the tomb and made its way to heaven, where it joined the “imperishable spirits” who lived with Rā. It is probable that the Sāḥu, Ȧb, Sekhem, and Khu were all attributes of the Ka. That part of a man which was, beyond all doubt, believed to be everlasting and to enjoy eternal existence in heaven in a state of glory, was the =Ba= 𓅡𓐴𓏤, or =soul=; it was associated with the Ka, and, like the heart, appears to have possessed a dual nature. It could live in a state of invisibility, and yet could take form at pleasure; it is often depicted as a human-headed hawk, 𓳕𓐴𓏤. The object of all the ceremonies which were performed over the mummy or the statue in the tomb was to bring back the soul from heaven to the body in which it dwelt on earth, and when the priest told the kinsfolk of the deceased that “Horus had recovered his eye,” _i.e._, that the soul had returned to the body, they felt that everlasting life and happiness were secured for him. The souls of the blessed lived with the “spirits” in the heaven of Rā, and when they appeared in the sky they did so under the form of stars.