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.
