We shall not here discuss the many analogies subsisting between Egyptian belief and the religious systems of other nations and times, nor yet its great differences from them; and it is for the sciences of anthropology and comparative religion to determine to what extent the Egyptian doctrine of immortality originated in Egypt itself, and how much was brought there by the Egyptians from the common home which they had shared with the Semites and Indo-europeans. FOOTNOTES: [1] The whole process of embalmment is briefly described in the _Rhind Papyrus_, edited by Birch, London, 1863, and by BRUGSCH, Leipzig, 1865. The procedure of the _taricheuts_ is described in a Vienna papyrus, edited by BERGMANN, Vienna, 1887, and the conclusion of their operations in a Paris papyrus and a Bûlaq papyrus, edited by MASPERO, _Pap. du Louvre_, Paris, 1875. For the transport of the mummy, see DÜMICHEN, _Kal. Insch._, pl. 35 _sqq_. The minutely ordered ritual for the ceremonies at the door of the tomb was published and investigated in SCHIAPARELLI’S admirable work, _Il Libro dei Funerali_, Turin, 1881—1890. [2] On these component parts cf. WIEDEMANN in the _Proceedings of the Orientalist Congress at St. Etienne_, II. (1878), p. 159 _et seq._ Many parallel texts to the additional chapter of _The Book of the Dead_, there referred to, may be found in VON BERGMANN’S _Sarkophag des Panehemisis_, I., p. 22; II., p. 74 _et seq._ [3] On this account KA was sometimes used as interchangeable with REN [Illustration: {H}]—name. [4] There is no modern word which exactly expresses the Egyptian idea of the KA; Maspero’s translation of “DOUBLE, _Doppelgänger_” is the best hitherto proposed; Meyer’s translation of “_Ghost_” (_Gesch. Æg._, p. 83) is altogether misleading. [5] The illustration is taken from LEPSIUS, _Denkmäler_, III. 21. Here the solar cartouche, or throne-name, of Thothmes II., and his Horus-: or Ka-name, are palimpsests effacing the names of Queen Hatshepsû Rāmaka, the builder of the temple. The figures in this scene originally represented the Queen and her KA; but as she is always portrayed in male attire throughout the temple, it was only necessary to change her names in order to appropriate her figure as that of a king. The first satisfactory explanation of the Horus-or KA-name was given by PETRIE in _A Season in Egypt_, pp. 21, 22; cf. MASPERO, _Études Égyptologiques_ II., p. 273 _et seq._ He shows that the rectangular parallelogram in which the Horus-name is written is the exact equivalent of the square panel over the false door in the tomb, by which the KA was supposed to pass from the sepulchral vault into the upper chamber, or tomb-chapel, where offerings were provided for it. A private person had but one name, which was also the name of his KA. But, on ascending the throne, the king took four new names in addition to the one which he had hitherto borne, and among them a name for his KA.