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a wild pig； a leopard； and so forth。 When a man comes home； feeling ill； and says； I shall soon die； and dies accordingly； the people aver that one of his souls has been killed in a wild pig or a leopard and that the death of the external soul has caused the death of the soul in his body。 A similar belief in the external souls of living people is entertained by the Ibos； an important tribe of the Niger delta。 They think that a man's spirit can quit his body for a time during life and take up its abode in an animal。 A man who wishes to acquire this power procures a certain drug from a wise man and mixes it with his food。 After that his soul goes out and enters into an animal。 If it should happen that the animal is killed while the man's soul is lodged in it； the man dies； and if the animal be wounded； the man's body will presently be covered with boils。 This belief instigates to many deeds of darkness； for a sly rogue will sometimes surreptitiously administer the magical drug to his enemy in his food； and having thus smuggled the other's soul into an animal will destroy the creature； and with it the man whose soul is lodged in it。
The negroes of Calabar； at the mouth of the Niger； believe that every person has four souls； one of which always lives outside of his or her body in the form of a wild beast in the forest。 This external soul； or bush soul； as Miss Kingsley calls it； may be almost any animal； for example； a leopard； a fish； or a tortoise； but it is never a domestic animal and never a plant。 Unless he is gifted with second sight； a man cannot see his own bush soul； but a diviner will often tell him what sort of creature his bush soul is； and after that the man will be careful not to kill any animal of that species； and will strongly object to any one else doing so。 A man and his sons have usually the same sort of animals for their bush souls； and so with a mother and her daughters。 But sometimes all the children of a family take after the bush soul of their father； for example； if his external soul is a leopard； all his sons and daughters will have leopards for their external souls。 And on the other hand； sometimes they all take after their mother； for instance； if her external soul is a tortoise； all the external souls of her sons and daughters will be tortoises too。 So intimately bound up is the life of the man with that of the animal which he regards as his external or bush soul； that the death or injury of the animal necessarily entails the death or injury of the man。 And； conversely； when the man dies； his bush soul can no longer find a place of rest； but goes mad and rushes into the fire or charges people and is knocked on the head； and that is an end of it。
Near Eket in North Calabar there is a sacred lake； the fish of which are carefully preserved because the people believe that their own souls are lodged in the fish； and that with every fish killed a human life would be simultaneously extinguished。 In the Calabar River not very many years ago there used to be a huge old crocodile； popularly supposed to contain the external soul of a chief who resided in the flesh at Duke Town。 Sporting vice…consuls used from time to time to hunt the animal； and once an officer contrived to hit it。 Forthwith the chief was laid up with a wound in his leg。 He gave out that a dog had bitten him； but no doubt the wise shook their heads and refused to be put off with so flimsy a pretext。 Again； among several tribes on the banks of the Niger between Lokoja and the delta there prevails a belief in the possibility of a man possessing an alter ego in the form of some animal such as a crocodile or a hippopotamus。 It is believed that such a person's life is bound up with that of the animal to such an extent that； whatever affects the one produces a corresponding impression upon the other； and that if one dies the other must speedily do so too。 It happened not very long ago that an Englishman shot a hippopotamus close to a native village； the friends of a woman who died the same night in the village demanded and eventually obtained five pounds as compensation for the murder of the woman。
Amongst the Zapotecs of Central America； when a woman was about to be confined； her relations assembled in the hut； and began to draw on the floor figures of different animals； rubbing each one out as soon as it was completed。 This went on till the moment of birth； and the figure that then remained sketched upon the ground was called the child's tona or second self。 When the child grew old enough； he procured the animal that represented him and took care of it； as it was believed that health and existence were bound up with that of the animal's； in fact that the death of both would occur simultaneously； or rather that when the animal died the man would die too。 Among the Indians of Guatemala and Honduras the nagual or naual is that animate or inanimate object； generally an animal； which stands in a parallel relation to a particular man； so that the weal and woe of the man depend on the fate of the nagual。 According to an old writer； many Indians of Guatemala are deluded by the devil to believe that their life dependeth upon the life of such and such a beast （which they take unto them as their familiar spirit）； and think that when that beast dieth they must die； when he is chased； their hearts pant； when he is faint； they are faint； nay； it happeneth that by the devil's delusion they appear in the shape of that beast （which commonly by their choice is a buck； or doe； a lion； or tigre； or dog； or eagle） and in that shape have been shot at and wounded。 The Indians were persuaded that the death of their nagual would entail their own。 Legend affirms that in the first battles with the Spaniards on the plateau of Quetzaltenango the naguals of the Indian chiefs fought in the form of serpents。 The nagual of the highest chief was especially conspicuous； because it had the form of a great bird； resplendent in green plumage。 The Spanish general Pedro de Alvarado killed the bird with his lance； and at the same moment the Indian chief fell dead to the ground。
In many tribes of South…Eastern Australia each sex used to regard a particular species of animals in the same way that a Central American Indian regarded his nagual； but with this difference； that whereas the Indian apparently knew the individual animal with which his life was bound up； the Australians only knew that each of their lives was bound up with some one animal of the species； but they could not say with which。 The result naturally was that every man spared and protected all the animals of the species with which the lives of the men were bound up； and every woman spared and protected all the animals of the species with which the lives of the women were bound up； because no one knew but that the death of any animal of the respective species might entail his or her own； just as the killing of the green bird was immediately followed by the death of the Indian chief； and the killing of the parrot by the death of Punchkin in the fairy tale。 Thus； for example； the Wotjobaluk tribe of South…Eastern Australia held that 'the life of Ngunungunut （the Bat） is the life of a man； and the life of Yártatgurk （the Nightjar） is the life of a woman；' and that when either of these creatures is killed the life of some man or of some woman is shortened。 In such a case every man or every woman in the camp feared that he or she might be the victim； and from this cause great fights arose in this tribe。 I learn that in these fights； men on one side and women on the other； it was not at all certain which would be victorious； for at times the women gave the men a severe drubbing with their yamsticks； while often women were injured or killed by spears。 The Wotjobaluk said that the bat was the man's brother and that the nightjar was his wife。 The particular species of animals with which the lives of the sexes were believed to be respectively bound up varied somewhat from tribe to tribe。 Thus whereas among the Wotjobaluk the bat was the animal of the men； at Gunbower Creek on the Lower Murray the bat seems to have been the animal of the women； for the natives would not kill it for the reason that if it was killed； one of their lubras ＇women＇ would be sure to die in consequence。 But whatever the particular sorts of creature with which the lives of men and women were believed to be bound up； the belief itself and the fights to which it gave rise are known to have prevailed over a large part of South…Eastern Australia； and probably they extended much farther。 The belief was a very serious one； and so consequently were the fights which sprang from it。 Thus among some tribes of Victoria the common bat belongs to the men； who protect it against injury； even to the half…killing of their wives for its sake。 The fern owl； or large goatsucker； belongs to the women； and； although a bird of evil omen； creating terror at night by its cry； it is jealously protected by them。 If a man kills one； they are as much enraged as if it was one of their children； and will strike him with their long poles。
The jealous protection thus afforded by Australian men and women to bats and owls respectively （for bats and owls seem to be the creatures usually allott