+39+. In the preceding section only the general fact of the existence of the soul is considered. We find, however, a widespread belief among savage and half-civilized peoples that every human body is inhabited by several souls (two or more).[68] Thus, the Fijians, the Algonkins, and the Karens recognize two souls; the Malagasy, the Dahomi, and the Ashanti three; the Congoans three or four, the Chinese three, the Dakotas four, the Malays (of the peninsula) seven; and this list is not exhaustive.[69] To these various souls different procedures and functions are assigned. +40+. In general, as to place and function during the man's life, the following classes of souls are distinguished: the vital soul, or the principle of life, whose departure leaves the man insensible or dead (Malagasy _aina_, Karen _kalah_, Eẃe 'ghost-soul'); the dream-soul, which wanders while the man is asleep (probably a universal conception in early stages of culture); the shadow-soul, which accompanies him by day (also, probably, universal); the reflection-soul (similar to the preceding); the beast-soul, or bush-soul, incarnate in a beast (among the Congoans, the Eẃe, the Tshi, the Khonds), with which may be compared the Egyptian view that revenant souls and Underworld shadows may assume the form of animals, and the Hindu metempsychosis. A particular responsible moral soul is also reported (among the Karens),[70] but it is doubtful whether this is native; and still more doubtful are the Karen 'reason' (_tsō_) and the Khond beatified soul.[71] +41+. In regard to procedure after the man's death, it is generally held in early stages of culture that one soul stays with the body, or at the tomb, or in the village, or becomes air, while another departs to the land of the dead (Fijians, Algonkins, and others), or is reborn (Khonds), and in some cases a soul is said to vanish.[72] +42+. It is obvious that there was great flexibility and indefiniteness in early theories of the soul. The savage mind, feeling its way among its varied experiences, was disposed to imagine a separate interior substance to account for anything that seemed to be a separate and valuable manifestation of the man's personality. The number of souls varies with the number of phenomena that it was thought necessary to recognize as peculiar, and the lines of demarcation between different souls are not always strictly drawn. As to the manner of the souls' indwelling in the body, and as to their relations one to another, savages have nothing definite to say, or, at least, have said nothing. In general our information regarding savage psychical theories is meager; it is not unlikely that with fuller acquaintance the details given above would have to be modified, though the general fact of polypsychism would doubtless remain.