The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 03 of 12)

Recalling truant souls in Africa and America.

Some of the Congo tribes believe that when a man is ill, his soul has left his body and is wandering at large. The aid of the sorcerer is then called in to capture the vagrant spirit and restore it to the invalid. Generally the physician declares that he has successfully chased the soul into the branch of a tree. The whole town thereupon turns out and accompanies the doctor to the tree, where the strongest men are deputed to break off the branch in which the soul of the sick man is supposed to be lodged. This they do and carry the branch back to the town, insinuating by their gestures that the burden is heavy and hard to bear. When the branch has been brought to the sick man's hut, he is placed in an upright position by its side, and the sorcerer performs the enchantments by which the soul is believed to be restored to its owner.¹⁵³ The soul or shade of a Déné or Tinneh Indian in the old days generally remained invisible, but appeared wandering about in one form or another whenever disease or death was imminent. All the efforts of the sufferer's friends were therefore concentrated on catching the roving shade. The method adopted was simple. They stuffed the patient's moccasins with down and hung them up. If next morning the down was warm, they made sure that the lost soul was in the boots, with which accordingly they carefully and silently shod their suffering friend. Nothing more could reasonably be demanded for a perfect cure.¹⁵⁴ An Ottawa medicine-man has been known to catch a stray soul in a little box, which he brought back and inserted in the patient's mouth.¹⁵⁵

Recalling truant souls in Sumatra, Borneo, Celebes.

Pining, sickness, great fright, and death are ascribed by the Battas or Bataks of Sumatra to the absence of the soul (tendi) from the body. At first they try to beckon the wanderer back, and to lure him, like a fowl, by strewing rice. Then the following form of words is commonly repeated: “Come back, O soul, whether thou art lingering in the wood, or on the hills, or in the dale. See, I call thee with a toemba bras, with an egg of the fowl Rajah moelija, with the eleven healing leaves. Detain it not, let it come straight here, detain it not, neither in the wood, nor on the hill, nor in the dale. That may not be. O come straight home!”¹⁵⁶ Sometimes the means adopted by the Battas to procure the return of a sick person's soul are more elaborate. A procession sets out from the village to the tuck of drum to find and bring home the strayed soul. First goes a person bearing a basket which contains cakes of rice-meal, rice dyed yellow, and a boiled fowl's egg. The sorcerer follows carrying a chicken, and behind him walks a man with a black, red, and white flag. A crowd of sympathisers brings up the rear. On reaching the spot where the lost soul is supposed to tarry, they set up a small bamboo altar, and the sorcerer offers on it the chicken to the spirit of the place, the drums beating all the time. Then, waving his shawl to attract the soul of the sick man, he says: “Come hither, thou soul of So-and-So, whether thou sittest among the stones or in the mud. In the house is thy place. We have besought the spirit to let thee go.” After that the procession reforms and marches back to the village to the roll of drums and the clash of cymbals. On reaching the door of the house the sorcerer calls out to the inmates, “Has it come?” and a voice from within answers, “It is here, good sorcerer.” At evening the drums beat again.¹⁵⁷ A number of plants, including rice, a species of fig, and garlic, are supposed by the Battas to possess soul-compelling virtue and are accordingly made use of by them in rites for the recovery of lost souls. When a child is sick, the mother commonly waves a cloth to beckon home its wandering spirit, and when a cock crows or a hen cackles in the yard, she knows that the prodigal has returned. If the little sufferer persists in being ill in spite of these favourable omens, the mother will hang a bag of rice at the head of her bed when she goes to sleep, and next morning on getting up she measures the rice. If the rice has increased in volume during the night, as it may do in a moisture-laden atmosphere, she is confident that the lost soul has indeed come home to stay.¹⁵⁸ The Kayans of Borneo fasten packets of rice, flesh, and fish to the window in the roof through which the wandering soul of a sick man is expected to return home. The doctor sits cross-legged on a mat under the open window with a display of pretty things spread out temptingly before him as baits to entice the spirit back to its deserted tabernacle. From the window hangs a string of precious corals or pearls to serve the returning prodigal as a ladder and so facilitate his descent into the house. The lower end of the string is attached to a bundle composed of wooden hooks, a fowl's feather, little packets of rice, and so forth. Chanting his spells, the doctor strokes the soul down the string into the bundle, which he then deposits in a basket and hides in a corner till the dusk of the evening. When darkness has fallen, he blows the captured soul back into the patient's head and strokes the sufferer's arm downwards with the point of an old spear in order to settle the soul firmly in his body.¹⁵⁹ Once when a popular traveller was leaving a Kayan village, the mothers, fearing that their children's souls might follow him on his journey, brought him the boards on which they carry their infants and begged him to pray that the souls of the little ones would return to the familiar boards and not go away with him into the far country. To each board was fastened a looped string for the purpose of tethering the vagrant spirits, and through the loop each baby was made to pass a chubby finger to make sure that its tiny soul would not wander away.¹⁶⁰ When a Dyak is dangerously ill, the medicine-men may say that his soul has escaped far away, perhaps to the river; then they will wave a garment or cloth about to imitate the casting of a net, signifying thereby that they are catching the soul like a fish in a net. Or they may give out that the soul has escaped into the jungle; and then they will rush out of the house to circumvent and secure it there. Or again they may allege that it has been carried away over seas to some unknown land; and then they will play at paddling a boat to follow it across the great water. But more commonly their mode of treatment is as follows. A spear is set up in the middle of the verandah with a few leaves tied to it and the medicine-boxes of the medicine-men laid at its foot. Round this the doctors run at full speed, chanting the while, till one of them falls down and lies motionless. The bystanders cover him with a blanket, and wait while his spirit hies away after the errant soul and brings it back. Presently he comes to himself, stares vacantly about like a man awaking from sleep, and then rises, holding the soul in his clenched right hand. He then returns it to the patient through the crown of his head, while he mutters a spell.¹⁶¹ Among the Dyaks of the Kayan and Lower Melawie districts you will often see, in houses where there are children, a basket of a peculiar shape with shells and dried fruits attached to it. These shells contain the remains of the children's navel-strings, and the basket to which they are fastened is commonly hung beside the place where the children sleep. When a child is frightened, for example by being bathed or by the bursting of a thunderstorm, its soul flees from its body and nestles beside its old familiar friend the navel-string in the basket, from which the mother easily induces it to return by shaking the basket and pressing it to the child's body.¹⁶² The Toboongkoos of Central Celebes believe that sickness in general is caused by the departure of the soul. To recover the wanderer a priest will set out food in the courtyard of the sufferer's house and then invoke the soul, promising it many fine things if it will only come back. When he thinks it has complied with his request, he catches it in a cloth which he keeps ready for the purpose. This cloth he afterwards claps on the sick man's head, thereby restoring to him his lost soul.¹⁶³

Wandering souls in popular tales.

In an Indian story a king conveys his soul into the dead body of a Brahman, and a hunchback conveys his soul into the deserted body of the king. The hunchback is now king and the king is a Brahman. However, the hunchback is induced to shew his skill by transferring his soul to the dead body of a parrot, and the king seizes the opportunity to regain possession of his own body.¹⁶⁴ A tale of the same type, with variations of detail, reappears among the Malays. A king has incautiously transferred his soul to an ape, upon which the vizier adroitly inserts his own soul into the king's body and so takes possession of the queen and the kingdom, while the true king languishes at court in the outward semblance of an ape. But one day the false king, who played for high stakes, was watching a combat of rams, and it happened that the animal on which he had laid his money fell down dead. All efforts to restore animation proved unavailing till the false king, with the instinct of a true sportsman, transferred his own soul to the body of the deceased ram, and thus renewed the fray. The real king in the body of the ape saw his chance, and with great presence of mind darted back into his own body, which the vizier had rashly vacated. So he came to his own again, and the usurper in the ram's body met with the fate he richly deserved.¹⁶⁵ In another Indian story a Brahman reanimates the dead body of a king by conveying his own soul into it. Meantime the Brahman's body has been burnt, and his soul is obliged to remain in the body of the king.¹⁶⁶ In a Chinese story we read of a monk in a Buddhist monastery who used from time to time to send his soul away out of himself. Whenever he was thus absent from the body, he took the precaution of locking the door of his cell. On one of these occasions an envoy from the north arrived and put up at the monastery, but there was no cell for him to pass the night in. Then he looked into the cell of the brother whose soul was not at home, and seeing his body lying there motionless, he battered the door in and said, “I will lodge here. The man is dead. Take the body and burn it.” His servants obeyed his orders, the monks being powerless to interfere. That very night the soul came back, only to find its body reduced to ashes. Every night it could be heard crying, “Where shall I settle?” Those who knew him then opened their windows, saying, “Here I am.” So the soul came in and united itself with their body, and the result was that they became much cleverer than before.¹⁶⁷ Similarly the Greeks told how the soul of Hermotimus of Clazomenae used to quit his body and roam far and wide, bringing back intelligence of what he had seen on his rambles to his friends at home; until one day, when his spirit was abroad, his enemies contrived to seize his deserted body and committed it to the flames.¹⁶⁸ It is said that during the last seven years of his life Sultan Bayazid ate nothing that had life and blood in it. One day, being seized with a great longing for sheep's trotters, he struggled long in this glorious contest with his soul, until at last, a savoury dish of trotters being set before him, he said unto his soul, “My soul, the trotters are before thee; if thou wishest to enjoy them, leave the body and feed on them.” Hardly had he uttered these words when a living creature was seen to issue from his mouth and drink of the juice in the dish, after which it endeavoured to return whence it came. But the austere sultan, determined to mortify his carnal appetite, prevented it with his hand from entering his mouth, and when it fell to the ground commanded that it should be beaten. The pages kicked it to death, and after this murder of his soul the sultan remained in gloomy seclusion, taking no part or interest in the affairs of government.¹⁶⁹

The wandering soul may be detained by ghosts.

The departure of the soul is not always voluntary. It may be extracted from the body against its will by ghosts, demons, or sorcerers. Hence, when a funeral is passing the house, the Karens of Burma tie their children with a special kind of string to a particular part of the house, lest the souls of the children should leave their bodies and go into the corpse which is passing. The children are kept tied in this way until the corpse is out of sight.¹⁷⁰ And after the corpse has been laid in the grave, but before the earth has been shovelled in, the mourners and friends range themselves round the grave, each with a bamboo split lengthwise in one hand and a little stick in the other; each man thrusts his bamboo into the grave, and drawing the stick along the groove of the bamboo points out to his soul that in this way it may easily climb up out of the tomb. While the earth is being shovelled in, the bamboos are kept out of the way, lest the souls should be in them, and so should be inadvertently buried with the earth as it is being thrown into the grave; and when the people leave the spot they carry away the bamboos, begging their souls to come with them.¹⁷¹ Further, on returning from the grave each Karen provides himself with three little hooks made of branches of trees, and calling his spirit to follow him, at short intervals, as he returns, he makes a motion as if hooking it, and then thrusts the hook into the ground. This is done to prevent the soul of the living from staying behind with the soul of the dead.¹⁷² On the return of a Burmese or Shan family from a burial, old men tie up the wrists of each member of the family with string, to prevent his or her “butterfly” or soul from escaping; and this string remains till it is worn out and falls off.¹⁷³ When a mother dies leaving a young baby, the Burmese think that the “butterfly” or soul of the baby follows that of the mother, and that if it is not recovered the child must die. So a wise woman is called in to get back the baby's soul. She places a mirror near the corpse, and on the mirror a piece of feathery cotton down. Holding a cloth in her open hands at the foot of the mirror, she with wild words entreats the mother not to take with her the “butterfly” or soul of her child, but to send it back. As the gossamer down slips from the face of the mirror she catches it in the cloth and tenderly places it on the baby's breast. The same ceremony is sometimes observed when one of two children that have played together dies, and is thought to be luring away the soul of its playmate to the spirit-land. It is sometimes performed also for a bereaved husband or wife.¹⁷⁴ The Bahnars of eastern Cochin-China think that when a man is sick of a fever his soul has gone away with the ghosts to the tombs. At sunset a sorcerer attempts to lure the soul back by offering it sugar-cane, bananas, and other fruits, while he sings an incantation inviting the wanderer to return from among the dead to the land of the living. He pretends to catch the truant soul in a piece of cotton, which he then lays on the patient's head.¹⁷⁵ When the Karo-Bataks of Sumatra have buried somebody and are filling in the grave, a sorceress runs about beating the air with a stick. This she does in order to drive away the souls of the survivors, for if one of these souls happened to slip into the grave and to be covered up with earth, its owner would die.¹⁷⁶ Among some of the Dyak tribes of south-eastern Borneo, as soon as the coffin is carried to the place of burial, the house in which the death occurred is sprinkled with water, and the father of the family calls out the names of all his children and the other members of his household. For they think that the ghost loves to decoy away the souls of his kinsfolk, but that his designs upon them can be defeated by calling out their names, which has the effect of bringing back the souls to their owners. The same ceremony is repeated on the return from the burial.¹⁷⁷ It is a rule with the Kwakiutl Indians of British Columbia that a corpse must not be coffined in the house, or the souls of the other inmates would enter the coffin, and they, too, would die. The body is taken out either through the roof or through a hole made in one of the walls, and is then coffined outside the house.¹⁷⁸ In the East Indian island of Keisar it is deemed imprudent to go near a grave at night, lest the ghosts should catch and keep the soul of the passer-by.¹⁷⁹ The Kei Islanders believe that the spirits of their forefathers, angry at not receiving food, make people sick by detaining their souls. So they lay offerings of food on the grave and beg their ancestors to allow the soul of the sick to return, or to drive it home speedily if it should be lingering by the way.¹⁸⁰

Attempts to rescue the lost soul from the spirits of the dead who are detaining it.

In Bolang Mongondo, a district in the west of Celebes, all sickness is ascribed to the ancestral spirits who have carried off the patient's soul. The object therefore is to bring back the soul of the sufferer and restore it to him. An eye-witness has thus described the attempted cure of a sick boy. The priestesses, who acted as physicians, made a doll of cloth and fastened it to the point of a spear, which an old woman held upright. Round this doll the priestesses danced, uttering charms, and chirruping as when one calls a dog. Then the old woman lowered the point of the spear a little, so that the priestesses could reach the doll. By this time the soul of the sick boy was supposed to be in the doll, having been brought into it by the incantations. So the priestesses approached it cautiously on tiptoe and caught the soul in the many-coloured cloths which they had been waving in the air. Then they laid the soul on the boy's head, that is, they wrapped his head in the cloth in which the soul was supposed to be, and stood still for some moments with great gravity, holding their hands on the patient's head. Suddenly there was a jerk, the priestesses whispered and shook their heads, and the cloth was taken off – the soul had escaped. The priestesses gave chase to it, running round and round the house, clucking and gesticulating as if they were driving hens into a poultry-yard. At last they recaptured the soul at the foot of the stair and restored it to its owner as before.¹⁸¹ Much in the same way an Australian medicine-man will sometimes bring the lost soul of a sick man into a puppet and restore it to the patient by pressing the puppet to his breast.¹⁸² In Uea, one of the Loyalty Islands, the souls of the dead seem to have been credited with the power of stealing the souls of the living. For when a man was sick the soul-doctor would go with a large troop of men and women to the graveyard. Here the men played on flutes and the women whistled softly to lure the soul home. After this had gone on for some time they formed in procession and moved homewards, the flutes playing and the women whistling all the way, while they led back the wandering soul and drove it gently along with open palms. On entering the patient's dwelling they commanded the soul in a loud voice to enter his body.¹⁸³ In Madagascar when a man was sick or lunatic in consequence of the loss of his soul, his friends despatched a wizard in haste to fetch him a soul from the graveyard. The emissary repaired by night to the spot, and having made a hole in the wooden house which served as a tomb, begged the spirit of the patient's father to bestow a soul on his son or daughter, who had none. So saying he applied a bonnet to the hole, then folded it up and rushed back to the house of the sufferer, saying he had a soul for him. With that he clapped the bonnet on the head of the invalid, who at once said he felt much better and had recovered the soul which he had lost.¹⁸⁴

Rescuing the soul from the dead in Borneo and Melanesia.

When a Dyak or Malay of some of the western tribes or districts of Borneo is taken ill, with vomiting and profuse sweating as the only symptoms, he thinks that one of his deceased kinsfolk or ancestors is at the bottom of it. To discover which of them is the culprit, a wise man or woman pulls a lock of hair on the crown of the sufferer's head, calling out the names of all his dead relations. The name at which the lock gives forth a sound is the name of the guilty party. If the patient's hair is too short to be tugged with effect, he knocks his forehead seven times against the forehead of a kinsman who has long hair. The hair of the latter is then tugged instead of that of the patient and answers to the test quite as well. When the blame has thus been satisfactorily laid at the door of the ghost who is responsible for the sickness, the physician, who, as in other countries, is often an old woman, remonstrates with him on his ill behaviour. “Go back,” says she, “to your grave; what do you come here for? The soul of the sick man does not choose to be called by you, and will remain yet a long time in its body.” Then she puts some ashes from the hearth in a winnowing fan and moulds out of them a small figure or image in human likeness. Seven times she moves the basket with the little ashen figure up and down before the patient, taking care not to obliterate the figure, while at the same time she says, “Sickness, settle in the head, belly, hands, etc.; then quickly pass into the corresponding part of the image,” whereupon the patient spits on the ashen image and pushes it from him with his left hand. Next the beldame lights a candle and goes to the grave of the person whose ghost is doing all the mischief. On the grave she throws the figure of ashes, calling out, “Ghost, plague the sick man no longer, and stay in your grave, that he may see you no more.” On her return she asks the anxious relations in the house, “Has his soul come back?” and they must answer quickly, “Yes, the soul of the sick man has come back.” Then she stands beside the patient, blows out the candle which had lighted the returning soul on its way, and strews yellow-coloured rice on the head of the convalescent, saying, “Cluck, soul! cluck, soul! cluck, soul!” Last of all she fastens on his right wrist a bracelet or ring which he must wear for three days.¹⁸⁵ In this case we see that the saving of the soul is combined with a vicarious sacrifice to the ghost, who receives a puppet on which to work his will instead of on the poor soul. In San Cristoval, one of the Melanesian islands, the vicarious sacrifice takes the form of a pig or a fish. A malignant ghost of the name of Tapia is supposed to have seized on the sick man's soul and tied it up to a banyan-tree. Accordingly a man who has influence with Tapia takes a pig or fish to the holy place where the ghost resides and offers it to him, saying, “This is for you to eat in place of that man; eat this, don't kill him.” This satisfies the ghost; the soul is loosed from the tree and carried back to the sufferer, who naturally recovers.¹⁸⁶ A regular part of the stock-in-trade of a Dyak medicine-man is a crystal into which he gazes to detect the hiding-place of a lost soul or to identify the demon who is causing the sickness.¹⁸⁷ In one of the New Hebrides a ghost will sometimes impound the souls of trespassers within a magic fence in his garden, and will only consent to pull up the fence and let the souls out on receiving an unqualified apology and a satisfactory assurance that no personal disrespect was intended.¹⁸⁸ In Motlav, another Melanesian island, it is enough to call out the sick man's name in the sacred place where he rashly intruded, and then, when the cry of the kingfisher or some other bird is heard, to shout “Come back” to the soul of the sick man and run back with it to the house.¹⁸⁹

Buryat mode of recovering a lost soul from the nether world.

It is a comparatively easy matter to save a soul which is merely tied up to a tree or detained as a vagrant in a pound; but it is a far harder task to fetch it up from the nether world, if it once gets down there. When a Buryat shaman is called in to attend a patient, the first thing he does is to ascertain where exactly the soul of the invalid is; for it may have strayed, or been stolen, or be languishing in the prison of the gloomy Erlik, lord of the world below. If it is anywhere in the neighbourhood, the shaman soon catches and replaces it in the patient's body. If it is far away, he searches the wide world till he finds it, ransacking the deep woods, the lonely steppes, and the bottom of the sea, not to be thrown off the scent even though the cunning soul runs to the sheep-walks in the hope that its footprints will be lost among the tracks of the sheep. But when the whole world has been searched in vain for the errant soul, the shaman knows that there is nothing for it but to go down to hell and seek the lost one among the spirits in prison. At the stern call of duty he does not flinch, though he knows that the journey is toilsome, and that the travelling expenses, which are naturally defrayed by the patient, are very heavy. Sometimes the lord of the infernal regions will only agree to release the soul on condition of receiving another in its stead, and that one the soul of the sick man's dearest friend. If the patient consents to the substitution, the shaman turns himself into a hawk, pounces upon the soul of the friend as it soars from his slumbering body in the form of a lark, and hands over the fluttering, struggling thing to the grim warden of the dead, who thereupon sets the soul of the sick man at liberty. So the sick man recovers and his friend dies.¹⁹⁰

American Indian modes of recovering a lost soul from the land of the dead.

When a shaman declares that the soul of a sick Thompson Indian has been carried off by the dead, the good physician, who is the shaman himself, puts on a conical mask and sets off in pursuit. He now acts as if on a journey, jumping rivers and such like obstacles, searching, talking, and sometimes engaging in a tussle for the possession of the soul. His first step is to repair to the old trail by which the souls of heathen Thompsons went to the spirit-land; for nowadays the souls of Christian Thompsons travel by a new road. If he fails to find the tracks of the lost soul there, he searches all the graveyards, one after the other, and almost always discovers it in one of them. Sometimes he succeeds in heading off the departing soul by taking a short cut to the other world. A shaman can only stay a short time there. So as soon as he lays hands on the soul he is after, he bolts with it. The other souls give chase, but he stamps with his foot, on which he wears a rattle made of deer's hoofs. At the rattle of the hoofs the ghosts retreat and he hurries on. A bolder shaman will sometimes ask the ghosts for the soul, and if they refuse to give it, he will wrest it from them. They attack him, but he clubs them and brings away the soul by force. When he comes back to the world, he takes off his mask and shews his club all bloody. Then the people know he had a desperate struggle. If he foresees that the harrowing of hell is likely to prove a tough job, he increases the number of wooden pins in his mask. The rescued soul is placed by him on the patient's head and so returned to his body.¹⁹¹ Among the Twana Indians of Washington State the descent of the medicine-men into the nether world to rescue lost souls is represented in pantomime before the eyes of the spectators, who include women and children as well as men. The surface of the ground is often broken to facilitate the descent of the rescue party. When the adventurous band is supposed to have reached the bottom, they journey along, cross at least one stream, and travel till they come to the abode of the spirits. These they surprise, and after a desperate struggle, sustained with great ardour and a prodigious noise, they succeed in rescuing the poor souls, and so, wrapping them up in cloth, they make the best of their way back to the upper world and restore the recovered souls to their owners, who have been seen to cry heartily for joy at receiving them back.¹⁹²

Abduction of souls by demons in Annam, Cochin-China, and China.

Often the abduction of a man's soul is set down to demons. The Annamites believe that when a man meets a demon and speaks to him, the demon inhales the man's breath and soul.¹⁹³ The souls of the Bahnars of eastern Cochin-China are apt to be carried off by evil spirits, and the modes of recovering them are various. If a man suffers from a colic, the sorcerer may say that in planting sugar-cane, maize or what-not, he has pierced the stomach of a certain god who lives like a mole in the ground, and that the injured deity has punished him by abstracting his soul and burying it under a plant. Hence the cure for the colic is to pull up the plant and water the hole with millet wine and the blood of a fowl, a goat, or a pig. Again, if a child falls ill in the forest or the fields, it is because some devil has made off with its soul. To retrieve this spiritual loss the sorcerer constructs an apparatus which comprises an egg-shell in an egg-holder, a little waxen image of the sick child, and a small bamboo full of millet wine. This apparatus he sets up at a cross-road, praying the devil to drink the wine and surrender the stolen soul by depositing it in the egg-shell. Then he returns to the house, and putting a little cotton to the child's head restores the soul to its owner. Sometimes the sorcerer lays a trap for the thievish demon, the bait consisting of the liver of a pig or a fowl and the blood-smeared handle of a little mattock. At nightfall he sets the trap at a cross-road and lies in wait hard by. While the devil is licking the blood and munching the liver, the artful sorcerer pounces out on him, and after a severe struggle wrests the soul from his clutches, returning to the village victorious, but breathless and bleeding from his terrific encounter with the enemy of souls.¹⁹⁴ Fits and convulsions are generally set down by the Chinese to the agency of certain mischievous spirits who love to draw men's souls out of their bodies. At Amoy the spirits who serve babies and children in this way rejoice in the high-sounding titles of “celestial agencies bestriding galloping horses” and “literary graduates residing halfway up in the sky.” When an infant is writhing in convulsions, the frightened mother hastens to the roof of the house, and, waving about a bamboo pole to which one of the child's garments is attached, cries out several times, “My child So-and-so, come back, return home!” Meantime, another inmate of the house bangs away at a gong in the hope of attracting the attention of the strayed soul, which is supposed to recognise the familiar garment and to slip into it. The garment containing the soul is then placed on or beside the child, and if the child does not die recovery is sure to follow sooner or later.¹⁹⁵ Similarly we saw that some Indians catch a man's lost soul in his boots and restore it to his body by putting his feet into them.¹⁹⁶