presented, and played a large part in the establishment of the foundations upon which all religious ritual was subsequently built up, and in the initiation of a priesthood to administer the rites which were suggested by the practice of mummification.
[3] An elaboration of a Lecture on the relationship of the Egyptian practice of mummification to the development of civilization delivered in the John Rylands Library, on 9 February, 1916.
[4] "Introduction to the History of Religions," p. 486.
[5] He might start upon this journey of adventure by reading the article on "Incense" in Hastings' Encyclopædia of Religion and Ethics.
[6] Samuel Laing, "Human Origins," Revised by Edward Clodd, 1903, p. 38.
[7] "Ancient Hunters," 2nd Edition, pp. 234 and 235.
[8] On this subject see Elliot Smith and Pear, "Shell Shock and its Lessons," Manchester University Press, 1917, p. 59.
[9] An interesting discussion of this matter by the late Professor William James will be found in his "Principles of Psychology," Vol. I, pp. 261 et seq.
[10] For a fuller discussion of certain phases of this matter see my address on "Primitive Man," in the Proceedings of the British Academy, 1917, especially pp. 23–50.
[11] "The Influence of Ancient Egyptian Civilization in the East and in America," The Bulletin of the John Rylands Library, Jan.-March, 1916.
[12] "The Migrations of Early Culture," 1915, Manchester University Press: "The Evolution of the Rock-cut Tomb and the Dolmen," Essays and Studies Presented to William Ridgeway, Cambridge, 1913, p. 493: "Oriental Tombs and Temples," Journal of the Manchester Egyptian and Oriental Society, 1914–1915, p. 55.
[13] "Ships as Evidence of the Migrations of Early Culture," Manchester University Press, 1917, p. 37.
[14] "Egyptian Mummies," Journal of Egyptian Archæology, Vol. I, Part III, July, 1914, p. 189.
[15] Such, for example, as its influence in the acquisition of the means of preserving the tissues of the body, which has played so large a part in the development of the sciences of anatomy, pathology, and in fact biology in general. The practice of mummification was largely responsible for the attainment of a knowledge of the properties of many drugs and especially of those which restrain putrefactive changes. But it was not merely in the acquisition of a knowledge of material facts that mummification exerted its influence. The humoral theory of pathology and medicine, which prevailed for so many centuries and the effects of which are embalmed for all time in our common speech, was closely related in its inception to the ideas which I shall discuss in these pages. The Egyptians themselves did not profit to any appreciable extent from the remarkable opportunities which their practice of embalming provided for studying human anatomy. The sanctity of these ritual acts was fatal to the employment of such opportunities to gain knowledge. Nor was the attitude of mind of the Egyptians such as to permit the acquisition of a real appreciation of the structure of the body.
[16] See my address, "Primitive Man," Proc. Brit. Academy, 1917.
The Beginning of Stone-Working.
During the last few years I have repeatedly had occasion to point out the fundamental fallacy underlying much of the modern speculation in ethnology, and I have no intention of repeating these strictures here.[17] But it is a significant fact that, when one leaves the writings of professed ethnologists and turns to the histories of their special subjects written by scholars in kindred fields of investigation, views such as I have been setting forth will often be found to be accepted without question or comment as the obvious truth.
There is an excellent little book entitled "Architecture," written by Professor W. R. Lethaby for the Home University Library, that affords an admirable illustration of this interesting fact. I refer to this particular work because it gives lucid expression to some of the ideas that I wish to submit for consideration. "Two arts have changed the surface of the world, Agriculture and Architecture" (p. 1). "To a large degree architecture" [which he defines as "the matrix of civilization"] "is an Egyptian art" (p. 66): for in Egypt "we shall best find the origins of architecture as a whole" (p. 21).
Nevertheless Professor Lethaby bows the knee to current tradition when he makes the wholly unwarranted assumption that Egypt probably learnt its art from Babylonia. He puts forward this remarkable claim in spite of his frank confession that "little or nothing is known of a primitive age in Mesopotamia. At a remote time the art of Babylonia was that of a civilized people. As has been said, there is a great similarity between this art and that of dynastic times in Egypt. Yet it appears that Egypt borrowed of Asia, rather than the reverse." [He gives no reasons for this opinion, for which there is no evidence, except possibly the invention of bricks for building.] "If the origins of art in Babylonia were as fully known as those in Egypt, the story of architecture might have to begin in Asia instead of Egypt" (p. 67).
But later on he speaks in a more convincing manner of the known facts when he says (p. 82):—
When Greece entered on her period of high-strung life the time of first invention in the arts was over—the heroes of Craft, like Tubal Cain and Daedalus, necessarily belong to the infancy of culture. The phenomenon of Egypt could not occur again; the mission of Greece was rather to settle down to a task of gathering, interpreting, and bringing to perfection Egypt's gifts. The arts of civilization were never developed in watertight compartments, as is shown by the uniformity of custom over the modern world. Further, if any new nation enters into the circle of culture it seems that, like Japan, it must 'borrow the capital'. The art of Greece could hardly have been more self-originated than is the science of Japan. Ideas of the temple and of the fortified town must have spread from the East, the square-roomed house, columnar orders, fine masonry, were all Egyptian.
Elsewhere[18] I have pointed out that it was the importance which the Egyptian came to attach to the preservation of the dead and to the making of adequate provision for the deceased's welfare that gradually led to the aggrandisement of the tomb. In course of time this impelled him to cut into the rock,[19] and, later still, suggested the substitution of stone for brick in erecting the chapel of offerings above ground. The Egyptian burial customs were thus intimately related to the conceptions that grew up with the invention of embalming. The evidence in confirmation of this is so precise that every one who conscientiously examines it must be forced to the conclusion that
