Ghosts and spirits have the same qualities and characters, eat the same food, appear in dreams, possess men and animals, help sorcerers, give diseases, determine the success of hunting or agriculture. At first, they are solid things, not truly incorporeal, merely invisible to ordinary people by daylight; though dogs or pigs may see them even then. A ghost is so associated with its corpse, that it is not always clear which it is that escapes from the grave and walks; and one may judge whether a dead man has yet gone to Hades or still haunts the neighbourhood, by observing whether in the morning there are footprints around his grave; and to keep the ghost from walking, one may fill the belly of the corpse with stones, or break its limbs, or bury it deep and pile the earth upon it; or one may burn it. In South-East Australia, ghosts can be heard at night jumping down from the trees or from the sky.[212] They may be heard to speak or sing, usually with thin voices, like bats: as “the sheeted dead Did squeak and gibber in the streets of Rome.” Spirits may have all the appurtenances of an animal body; for two of them waylaid an Australian, and made a wizard of him by taking out his entrails and filling up the cavity with the entrails of one of themselves.[213] They may marry mortals, as a devil begat Caliban upon a witch; and not long ago the “incubus” was very troublesome throughout Europe. In short, a ghost or spirit can act physically, just as a man can, because he has the same organs; but with greater power, because mysterious and more feared. And such beliefs persist amongst people whose culture is much higher than the Australian, as in Jacob’s wrestling with something at the ford Jabbok, and Grettir’s slaying of the ghost of Glam at Thorhallstad;[214] and Euthymus, the boxer, having put on his armour, defeated the ghost of Lycas at Temesa.[215] To this day, in Macedonia, there are vampires, or animated corpses (chiefly Turks), that walk, and throttle people and suck their blood.[216] “The Moslem corpse,” says R. Burton, “is partly sentient in the tomb.”[217] The Karok of California consider it the highest crime to utter the name of the dead; for it makes the mouldering skeleton turn in its grave and groan.[218] In fact, it is difficult to think of one’s own future corpse as entirely inanimate, and this adds some discomfort to one’s thoughts of death. According to Wundt, the Körperseele, as eine Eigenschaft des lebenden Körpers, is a starting-point of Animism independent of, and probably prior to, the breath and the dream, which suggest the idea of a free separable soul.[219] This confusion of ideas in popular Animism seems to me due to (1) the strong association of the ghost with the corpse, and the performance of rites (which must take place somewhere, if at all) naturally at the grave or in connection with relics; (2) the manifestation of ghosts as visible, speaking,