+43+. In the higher ancient religions there are only more or less obscure indications of an earlier polypsychic system. The Egyptian distinction between soul (_bai_), shadow (_haibet_), and double (_ka_) appears to involve such a system; but the Egyptologists of the present day are not agreed as to the precise interpretation of these terms.[73] The Semitic terms _nafs_ and _ruḥ_ (commonly rendered 'soul' and 'spirit' respectively) are of similar origin, both meaning 'wind,' 'breath'; in the literature they are sometimes used in the same sense, sometimes differentiated. The 'soul' is the seat of life, appetite, feeling, thought--when it leaves the body the man swoons or dies; it alone is used as a synonym of personality (a 'soul' often means simply a 'person'). 'Spirit,' while it sometimes signifies the whole nature, is also employed (like English 'spirit') to express the tone of mind, especially courage, vigor. But, so far as the conception of an interior being is concerned, the two terms are substantially identical in the Semitic languages as known to us.[74] And though, as is noted above, 'spirit' is not used for the human personality, it alone is the term in Hebrew for a class of subordinate supernatural beings standing in close relations with the deity.[75] Greek literature seems to know only one personal soul (_psyche_, with which _pneuma_ is often identical in meaning); a quality of nature (as in Semitic _ruḥ_) is sometimes expressed by _pneuma_ ('spirit').[76] The _thymos_ appears in Homer to be merely a function of the _psyche_,[77] in any case it does not represent a separate personality alongside of the _psyche_, and the same thing is true of the _daimon_. Similarly, in Latin, _animus_ and _anima_ are substantially synonyms[78]--_animus_ sometimes expressing tone of mind--and _spiritus_ is equivalent to _ruḥ_ and _pneuma_; the individual _genius_, with its feminine representative the _juno_, is a complicated and obscure figure, but it cannot be regarded as a separate soul.[79] +44+. This variety of terms in the more advanced religions may point to an early polypsychic conception. The tendency was, with the progress of culture, to modify or efface this sort of conception.[80] From a belief in a number of entities in the human interior being men passed to a recognition of different sides or aspects of the inward life, and finally to the distinct conception of the oneness of the soul. The movement toward psychic unity may be compared with the movement toward monotheism by the unification of the phenomena of the external world. 4. FUTURE OF THE SOUL +45+. Savage philosophy, recognizing the dual nature of man, regarded death as due to the departure of the soul from the body. The cessation of breathing at death was matter of common observation, and the obvious inference was that the breath, the vital soul, had left the body. Reflection on this fact naturally led to the question, Whither has the soul gone?