also find the conception of a _corporeal soul_, meaning by this the belief that the body is the vehicle of life, and that, so long as it has not itself disappeared, it continues to harbour the life within itself. The corporeal soul is here still regarded as a unit which may, by separating itself from the body, become a demon and pass over into another person. No certain traces are as yet to be found of belief in a breath or shadow-like soul. As will appear later, this is a characteristic feature of the transition from primitive to totemic culture. When some investigators report that the soul is occasionally referred to by the Semangs of Malacca as a small bird that soars into the air at the death of a person, it is not improbable that we here have to do either with the Semangs of culture, who have undergone marked changes under Malayan influence, or with the presence of an isolated idea that belongs to a different cultural circle. For in no other case are ideas similar to that of the psyche to be found on the level of primitive culture. On the other hand, the burial customs of the Malays and of the mixed races living in the immediate vicinity of the primitive peoples of the Malay Peninsula, already exhibit a striking contrast to the flight of primitive man from the corpse. The next group of ideas, those arising from the impression made by _sickness_, particularly by such sicknesses as attack man suddenly, are also restricted to the conception of a corporeal soul. For, one of the most characteristic marks of this conception is that magical, demoniacal powers are believed to issue from the body of the dead person. These powers, however, are not, as occurs in the above case, regarded as embodied in any visible thing--such as the exhalations of the breath or an escaping animal--that separates itself from the person. On the contrary, the demon that leaves the corpse and attacks another person in the form of a fatal sickness, is invisible. He is purely the result of an association between the fear aroused by the occurrence of death and the fright caused by an unexpected attack of sickness. The dead person, therefore, continues to remain the seat of demoniacal powers; these he can repeatedly direct against the living persons who approach him. Primitive man believes that the demon may assume any form whatsoever within the body, and deceitful medicine-men take advantage of this in ostensibly removing the sickness in the form of a piece of wood or of a stone. But it is precisely these ideas that are totally unrelated to that of a psyche and its embodiments. Though the corpse is perhaps the earliest object that suggests sickness-demons, it is in no wise the only one. Indeed, the attack of sickness is in itself sufficient to arouse fear of a demon. Thus, the Semangs and Senoi distinguish a vast number of different sickness-demons. Such ideas of demons, however, as we find among the Malays and the Singhalese, where demons are regarded as counter-agents