Aspects of Religious Belief and Practice
in Babylonia and Assyria_, p. 149 ff.

[42] Diels, _Fragmente der Vorsokratiker_, 2d ed., i, 101
f., quoted in Hastings, _Encyclopaedia of Religion and
Ethics_, article "Brain and Mind."

[43] _Phaedo_, 96 B; _Timaeus_, 44.

[44] _Tusc. Disp._ i, 9, 19; cf. Plautus, _Aulul._ ii, 1,
30.

[45] Arabic _dima[^g]_ appears to mean 'marrow,' but how
early it was employed for 'brain' is uncertain.

[46] Waitz, _Anthropologie_, iii, 225; cf. Roger Williams,
_Languages of America_, p. 86.

[47] _Journal of the American Oriental Society_, iv (the
Karens).

[48] Cranz, _Greenland_ (Eng. tr.) i, 184.

[49] Examples in Frazer, _Golden Bough_, chap. ii.

[50] Sec. 25.

[51] For folk-tales of the hidden 'external' soul see
Frazer, _Golden Bough_, 2d ed., iii, 389 ff.

[52] The coyote (in _Navaho Legends_, by W. Matthews, p. 91)
kept his vital soul in the tip of his nose and in the end of
his tail.

[53] _Journal of the Anthropological Institute_, xviii, 310.

[54] Spencer and Gillen, _Native Tribes of Central
Australia_, p. 124. Andrew Lang (in _Anthropological Essays
presented to E. B. Tylor_) holds that this Australian view
comes not from ignorance but from the desire to assign a
worthy origin to man in distinction from the lower animals.
Some tribes in North Queensland think that the latter have
not souls, and are born by sexual union, but the human soul,
they say, can come only from a spiritual being. Decision on
this question must await further information.

[55] Spencer and Gillen, loc. cit.

[56] _Journal of American Folklore_, xvii, 4.

[57] Hopkins, _Religions of India_, p. 530 (the child is the
returned soul of an ancestor).

[58] Codrington, _Melanesians_, p. 154 (a spirit child
enters a woman); cf. _Journal of the American Oriental
Society_, viii, 297 (the Nusairi), and Lyde, in Curtiss,
_Primitive Semitic Religion To-day_, p. 115; Hartland,
_Primitive Paternity_, i, 50, and chap. 3 passim.

[59] A. B. Ellis, _The E['w]e-speaking Peoples_, p. 15; _The
Tshi-speaking Peoples_, p. 18.

[60] For the belief that the soul of the child comes from
the shades see _Journal of American Folklore_, xiv, 83.
Further, Tylor, _Primitive Culture_, chap. xii; Lang, in
article cited above; Frazer, _Totemism and Exogamy_, ii. 96.

[61] Possibly a survival of the theory is to be rec