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(Plato Phaedo, c. 15) (Zeller's History of Philosophy, p. 61).

(De Respiratione, 4, 30, 47a).

Naturally we are now forced to ask the question: Did this doctrine of the soul originate from Aristotle? It is clear that he did not get it from his teacher Plato, nor from the Pythagoreans and Atomists; but from some other source outside of Greece.

As we turn our attention to ancient history, we happily discover that there are two such sources outside of Greece (1) The Creation story in Genesis first chapter and (2) The Egyptian Book of the Dead, which does not only contain attributes of the soul, identical with those mentioned by Aristotle, but far more in an elaborate system of philosophy in which human nature is explained as a unity of nine inseparable parts consisting of different bodies and souls interdependent one upon another, the physical body being one of them. (The Egyptian Book of the Dead by Sir E. A. Budge. Introduction, p. 29-64).

In the Genesis story, it is asserted that God made man out of matter (i.e., the dust of the earth), and breathed into his nostrils, the breath of life, and "man became a living soul". Here we have a clear statement of the identity of "body and soul", taken from a document (Genesis) which antedates Aristotle by many centuries.

In the Egyptian Book of the Dead, we also find that the human soul is composed of the following nine inseparable parts:--

(1) The Ka, which is an abstract personality of the man to whom it belongs possessing the form and attributes of a man with power of locomotion, omnipresence and ability to receive nourishment like a man. It is equivalent to (Eidolon), i.e., image.

(2) The Khat, i.e., the concrete personality, the physical body, which is mortal.

(3) The Ba, i.e., the heart-soul, which dwells in the Ka and

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