call him and bid him bring him water. These natives believe in transmigration of the soul into animals; thus, the hippopotamus is believed to shelter the spirit of a chief. Nevertheless, they do not appear very clear that the soul cannot be in two places at once; else, if a chief has become a hippopotamus in the Zambesi, why should one slay one's self to bring water to his tomb?" Perhaps Declè was not aware of a widespread belief in a dual soul, consisting of a "spirit," that, as far as known, lives forever in the world of spirits, and a "shadow" that for an uncertain length of time hovers around the mortal remains. Some, as already mentioned in a previous chapter, also name a third entity, the "life,"--that which, being "eaten" by sorcerers, causes the living being to sicken, and which the sorcerer, if detected, can be compelled to return to its owner. Miss Kingsley thought also she had discovered a belief in a fourth entity, the "dream-soul." But this, though doubtless believed in as that which sometimes leaves the sleeping body and goes on distant wanderings, is the same as the "spirit," during whose temporary absence the body continues its breathing and other physical motions, in virtue of the presence of its second and third soul-entities. The funeral practices of all the tribes, with very few exceptions, over all Africa, however much they may and do vary, contain all of them, as shown by the preceding quotations, a decided belief in, and fear of, the intelligent and probably inimical activity of the spirits of their dead. They include also the custom of the burial with the dead man of more or less of his property, together with the destruction of such things as cannot be conveniently placed in the grave,--clothing, crockery, utensils, wives, slaves, trees of fruitage, etc. Even among the civilized and enlightened, while of course there would be no excessive destruction of property, nor murder of widow or slave, an extravagant amount of wearing apparel is stuffed into the coffin (which is sometimes made large for that purpose) as a sign of the importance of the dead, and of the sacrifice the love and grief of the living are willing to make. The residence of the transmigrated spirit is probably not a permanent one. The Wa-nya-mwesi of East Africa "believe in transmigration both during life and after it. Thus, according to them, a sorcerer can transform himself into a wild animal to injure his enemies; but in such cases the change is not permanent, and the soul does not remain in its new habitation."[79]