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f a thumb； who corresponds exactly in shape； proportion； and even in complexion to the man in whose body he resides。 This mannikin is of a thin； unsubstantial nature； though not so impalpable but that it may cause displacement on entering a physical object； and it can flit quickly from place to place； it is temporarily absent from the body in sleep； trance； and disease； and permanently absent after death。
So exact is the resemblance of the mannikin to the man； in other words； of the soul to the body； that； as there are fat bodies and thin bodies； so there are fat souls and thin souls； as there are heavy bodies and light bodies； long bodies and short bodies； so there are heavy souls and light souls； long souls and short souls。 The people of Nias think that every man； before he is born； is asked how long or how heavy a soul he would like； and a soul of the desired weight or length is measured out to him。 The heaviest soul ever given out weighs about ten grammes。 The length of a man's life is proportioned to the length of his soul； children who die young had short souls。 The Fijian conception of the soul as a tiny human being comes clearly out in the customs observed at the death of a chief among the Nakelo tribe。 When a chief dies； certain men； who are the hereditary undertakers； call him； as he lies； oiled and ornamented； on fine mats； saying； Rise； sir； the chief； and let us be going。 The day has come over the land。 Then they conduct him to the river side； where the ghostly ferryman comes to ferry Nakelo ghosts across the stream。 As they thus attend the chief on his last journey； they hold their great fans close to the ground to shelter him； because； as one of them explained to a missionary； His soul is only a little child。 People in the Punjaub who tattoo themselves believe that at death the soul； the little entire man or woman inside the mortal frame； will go to heaven blazoned with the same tattoo patterns which adorned the body in life。 Sometimes； however； as we shall see； the human soul is conceived not in human but in animal form。
2。 Absence and Recall of the Soul。
THE SOUL is commonly supposed to escape by the natural openings of the body； especially the mouth and nostrils。 Hence in Celebes they sometimes fasten fish…hooks to a sick man's nose； navel； and feet； so that if his soul should try to escape it may be hooked and held fast。 A Turik on the Baram River； in Borneo； refused to part with some hook…like stones； because they； as it were； hooked his soul to his body； and so prevented the spiritual portion of him from becoming detached from the material。 When a Sea Dyak sorcerer or medicine…man is initiated； his fingers are supposed to be furnished with fish…hooks； with which he will thereafter clutch the human soul in the act of flying away； and restore it to the body of the sufferer。 But hooks； it is plain； may be used to catch the souls of enemies as well as of friends。 Acting on this principle head…hunters in Borneo hang wooden hooks beside the skulls of their slain enemies in the belief that this helps them on their forays to hook in fresh heads。 One of the implements of a Haida medicine…man is a hollow bone； in which he bottles up departing souls； and so restores them to their owners。 When any one yawns in their presence the Hindoos always snap their thumbs； believing that this will hinder the soul from issuing through the open mouth。 The Marquesans used to hold the mouth and nose of a dying man； in order to keep him in life by preventing his soul from escaping； the same custom is reported of the New Caledonians； and with the like intention the Bagobos of the Philippine Islands put rings of brass wire on the wrists or ankles of their sick。 On the other hand； the Itonamas of South America seal up the eyes； nose； and mouth of a dying person； in case his ghost should get out and carry off others； and for a similar reason the people of Nias； who fear the spirits of the recently deceased and identify them with the breath； seek to confine the vagrant soul in its earthly tabernacle by bunging up the nose or tying up the jaws of the corpse。 Before leaving a corpse the Wakelbura of Australia used to place hot coals in its ears in order to keep the ghost in the body； until they had got such a good start that he could not overtake them。 In Southern Celebes； to hinder the escape of a woman's soul in childbed； the nurse ties a band as tightly as possible round the body of the expectant mother。 The Minangkabauers of Sumatra observe a similar custom； a skein of thread or a string is sometimes fastened round the wrist or loins of a woman in childbed； so that when her soul seeks to depart in her hour of travail it may find the egress barred。 And lest the soul of a babe should escape and be lost as soon as it is born； the Alfoors of Celebes； when a birth is about to take place； are careful to close every opening in the house； even the keyhole； and they stop up every chink and cranny in the walls。 Also they tie up the mouths of all animals inside and outside the house； for fear one of them might swallow the child's soul。 For a similar reason all persons present in the house； even the mother herself； are obliged to keep their mouths shut the whole time the birth is taking place。 When the question was put； Why they did not hold their noses also； lest the child's soul should get into one of them？ the answer was that breath being exhaled as well as inhaled through the nostrils； the soul would be expelled before it could have time to settle down。 Popular expressions in the language of civilised peoples； such as to have one's heart in one's mouth； or the soul on the lips or in the nose； show how natural is the idea that the life or soul may escape by the mouth or nostrils。
Often the soul is conceived as a bird ready to take flight。 This conception has probably left traces in most languages； and it lingers as a metaphor in poetry。 The Malays carry out the conception of the bird…soul in a number of odd ways。 If the soul is a bird on the wing； it may be attracted by rice； and so either prevented from flying away or lured back again from its perilous flight。 Thus in Java when a child is placed on the ground for the first time （a moment which uncultured people seem to regard as especially dangerous）； it is put in a hen…coop and the mother makes a clucking sound； as if she were calling hens。 And in Sintang； a district of Borneo； when a person； whether man； woman； or child； has fallen out of a house or off a tree； and has been brought home； his wife or other kinswoman goes as speedily as possible to the spot where the accident happened； and there strews rice； which has been coloured yellow； while she utters the words； Cluck！ cluck！ soul！ So…and…so is in his house again。 Cluck！ cluck！ soul！ Then she gathers up the rice in a basket； carries it to the sufferer； and drops the grains from her hand on his head； saying again； Cluck！ cluck！ soul！ Here the intention clearly is to decoy back the loitering bird…soul and replace it in the head of its owner。
The soul of a sleeper is supposed to wander away from his body and actually to visit the places； to see the persons； and to perform the acts of which he dreams。 For example； when an Indian of Brazil or Guiana wakes up from a sound sleep； he is firmly convinced that his soul has really been away hunting； fishing； felling trees； or whatever else he has dreamed of doing； while all the time his body has been lying motionless in his hammock。 A whole Bororo village has been thrown into a panic and nearly deserted because somebody had dreamed that he saw enemies stealthily approaching it。 A Macusi Indian in weak health； who dreamed that his employer had made him haul the canoe up a series of difficult cataracts； bitterly reproached his master next morning for his want of consideration in thus making a poor invalid go out and toil during the night。 The Indians of the Gran Chaco are often heard to relate the most incredible stories as things which they have themselves seen and heard； hence strangers who do not know them intimately say in their haste that these Indians are liars。 In point of fact the Indians are firmly convinced of the truth of what they relate； for these wonderful adventures are simply their dreams； which they do not distinguish from waking realities。
Now the absence of the soul in sleep has its dangers； for if from any cause the soul should be permanently detained away from the body； the person thus deprived of the vital principle must die。 There is a German belief that the soul escapes from a sleeper's mouth in the form of a white mouse or a little bird； and that to prevent the return of the bird or animal would be fatal to the sleeper。 Hence in Transylvania they say that you should not let a child sleep with its mouth open； or its soul will slip out in the shape of a mouse； and the child will never wake。 Many causes may detain the sleeper's soul。 Thus； his soul may meet the soul of another sleeper and the two souls may fight； if a Guinea negro wakens with sore bones in the morning； he thinks that his soul has been thrashed by another soul in sleep。 Or it may meet the soul of a person just deceased and be carried off by it； hence in the Aru Islands the inmates of a house will not sleep th