Sir James George Frazer > The Golden Bough > Page 686
Sir James George Frazer (1854–1941).  The Golden Bough.  1922.

Page 686
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.”

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