is angry at being neglected; thereupon the patient will make an offering to the offended spirit and deposit it in a tiny hut in the forest at the spot where the animal, which is his external soul, was last seen. If the bush soul is appeased, the patient recovers; but if it is not, he dies. Yet the foolish bush soul does not understand that in injuring the man it injures itself, and that it cannot long survive his decease.(558) (M163) Such is the account which Miss Kingsley gives of the bush souls of the Calabar negroes. Some fresh particulars are furnished by Mr. Richard Henshaw, Agent for Native Affairs at Calabar. He tells us that a man may only marry a woman who has the same sort of bush soul as himself; for example, if his bush soul is a leopard, his wife also must have a leopard for her bush soul. Further, we learn from Mr. Henshaw that a person’s bush soul need not be that either of his father or of his mother. For example, a child with a hippopotamus for his bush soul may be born into a family, all the members of which have wild pigs for their bush souls; this happens when the child is a reincarnation of a man whose external soul was a hippopotamus. In such a case, if the parents object to the intrusion of an alien soul, they may call in a medicine-man to check its growth and finally abolish it altogether, after which they will give the child their own bush soul. Or they may leave the matter over till the child comes of age, when he will choose a bush soul for himself with the help of a medicine-man, who will also select the piece of bush or water in which the chosen animal lives. When a man dies, then the animal which contains his external soul “becomes insensible and quite unconscious of the approach of danger. Thus a hunter can capture or kill him with perfect ease.” Sacrifices are often offered to prevent other people from killing the animal in which a man’s bush soul resides. The tribes of Calabar which hold these beliefs as to the bush soul are the Efik and Ekoi.(559) The belief of the Calabar negroes in the external soul has been described as follows by a missionary: “_Ukpong_ is the native word we have taken to translate our word _soul_. It primarily signifies the shadow of a person. It also signifies that which dwells within a man on which his life depends, but which may detach itself from the body, and visiting places and persons here and there, again return to its abode in the man.... Besides all this, the word is used to designate an animal possessed of an _ukpong_, so connected with a person’s _ukpong_, that they mutually act upon each other. When the leopard, or crocodile, or whatever animal may be a man’s _ukpong_, gets sick or dies, the like thing happens to him. Many individuals, it is believed, have the power of changing themselves into the animals which are their _ukpong_.”(560)