the confusion which here prevails in our own thought and language, in a manner typical of the thought and language of mankind in general, is in fact due not merely to vagueness of terms, but to an ancient theory of substantial unity which underlies them. Such ambiguity of language, however, will be found to interfere little with the present, enquiry, for the details given of the nature and action of spirits, souls, phantoms, will themselves define the exact sense such words are to be taken in.
The early animistic theory of vitality, regarding the functions of life as caused by the soul, offers to the savage mind an explanation of several bodily and mental conditions, as being effects of a departure of the soul or some of its constituent spirits. This theory holds a wide and strong position in savage biology. The South Australians express it when they say of one insensible or unconscious, that he is 'wilyamarraba,' i.e., 'without soul.'[1] Among the Algonquin Indians of North America, we hear of sickness being accounted for by the patient's 'shadow' being unsettled or detached from his body, and of the convalescent being reproached for exposing himself before his shadow was safely settled down in him; where we should say that a man was ill and recovered, they would consider that he died, but came again. Another account from among the same race explains the condition of men lying in lethargy or trance; their souls have travelled to the banks of the River of Death, but have been driven back and return to reanimate their bodies.[2] Among the Fijians, 'when any one faints or dies, their spirit, it is said, may sometimes be brought back by calling after it; and occasionally the ludicrous scene is witnessed of a stout man lying at full length, and bawling out lustily for the return of his own soul.'[3] To the negroes of North Guinea, derange-
