spiritual entity, the ghost, comes into existence. For example, we learn from Kruijt that the Toradja of Central Celebes believe that so long as a person exists on earth he has a tanoana (soul-substance). Death is consequent on the permanent absence of the tanoana from the body. At the moment of death a double called the angga or ghost comes into existence and constitutes the post-mortem individuality of the person. Soul-substance and the ghost thus have different names and belong to separate categories of Indonesian belief. Moreover, the soul-substance persists after death so that there is then a double existence, though only a single spiritual entity has been present during life.
The first point to be considered is how far the entity which Kruijt calls Zielestof corresponds with the “soul” as ordinarily understood. The evidence brought forward by Kruijt seems to justify us in speaking of soul-substance as a variety of soul. His account makes it clear that the term is used both for a more or less personal entity and for an impersonal principle or essence, with no hard and fast line between the two and with much of the vagueness of definition characteristic of the more abstract concepts of lowly people.
In its more personal manifestations soul-substance can separate itself temporarily from the body during life. It may leave a person in sleep, dreams being believed to portray its experiences while away from the body. Its chief place of exit and entrance is by the anterior fontanelle, but it can also use mouth, nose, ear, or joint as its portal. If the soul-substance is away from the body for more than a limited time, the person falls sick, and if the absence is prolonged, he dies. It is believed that the soul-substance can be abstracted from the body, either by certain beings usually termed gods, who dwell in the sky, by evil spirits, or by the ghosts of the dead. It is the business of particular persons, often women, to recover the soul-substance of the patient and thus restore him to health. These leeches,
