have the shape of stallions, elks, black bears, eagles, or boars. Again, the Samoyeds of the Turukhinsk region hold that every shaman has a familiar spirit in the shape of a boar, which he leads about by a magic belt. On the death of the boar the shaman himself dies; and stories are told of battles between wizards, who send their spirits to fight before they encounter each other in person.(541) In Yorkshire witches are thought to stand in such peculiarly close relations to hares, that if a particular hare is killed or wounded, a certain witch will at the same moment be killed or receive a hurt in her body exactly corresponding to the wound in the hare.(542) However, this fancy is probably a case of the general European belief that witches have the power of temporarily transforming themselves into certain animals, particularly hares and cats, and that any hurts inflicted on such transformed animals are felt by the witches who are concealed in the animals.(543) But the notion that a person can temporarily transform himself into an animal differs from the notion that he can deposit his soul for a longer or shorter period in an animal, while he himself retains the human form; though in the cloudy mind of the peasant and the savage the two ideas may not always be sharply distinguished. The Malays believe that “the soul of a person may pass into another person or into an animal, or rather that such a mysterious relation can arise between the two that the fate of the one is wholly dependent on that of the other.”(544)