Introduction to the History of Religions Handbooks on the...

39. In the preceding section only the general fact of the existence of the soul is considered. We find, however, a widespread belief among savage and half-civilized peoples that every human body is inhabited by several souls (two or more).68 Thus, the Fijians, the Algonkins, and the Karens recognize two souls; the Malagasy, the Dahomi, and the Ashanti three; the Congoans three or four, the Chinese three, the Dakotas four, the Malays (of the peninsula) seven; and this list is not exhaustive.69 To these various souls different procedures and functions are assigned.

40. In general, as to place and function during the man's life, the following classes of souls are distinguished: the vital soul, or the principle of life, whose departure leaves the man insensible or dead (Malagasy aina, Karen kalah, Eẃe 'ghost-soul'); the dream-soul, which wanders while the man is asleep (probably a universal conception in early stages of culture); the shadow-soul, which accompanies him by day (also, probably, universal); the reflection-soul (similar to the preceding); the beast-soul, or bush-soul, incarnate in a beast (among the Congoans, the Eẃe, the Tshi, the Khonds), with which may be compared the Egyptian view that revenant souls and Underworld shadows may assume the form of animals, and the Hindu metempsychosis. A particular responsible moral soul is also reported (among the Karens),70 but it is doubtful whether this is native; and still more doubtful are the Karen 'reason' (tsō) and the Khond beatified soul.71

41. In regard to procedure after the man's death, it is generally held in early stages of culture that one soul stays with the body, or at the tomb, or in the village, or becomes air, while another departs to the land of the dead (Fijians, Algonkins, and others), or is reborn (Khonds), and in some cases a soul is said to vanish.72

42. It is obvious that there was great flexibility and indefiniteness in early theories of the soul. The savage mind, feeling its way among its varied experiences, was disposed to imagine a separate interior substance to account for anything that seemed to be a separate and valuable manifestation of the man's personality. The number of souls varies with the number of phenomena that it was thought necessary to recognize as peculiar, and the lines of demarcation between different souls are not always strictly drawn. As to the manner of the souls' indwelling in the body, and as to their relations one to another, savages have nothing definite to say, or, at least, have said nothing. In general our information regarding savage psychical theories is meager; it is not unlikely that with fuller acquaintance the details given above would have to be modified, though the general fact of polypsychism would doubtless remain.

43. In the higher ancient religions there are only more or less obscure indications of an earlier polypsychic system. The Egyptian distinction between soul (bai), shadow (haibet), and double (ka) appears to involve such a system; but the Egyptologists of the present day are not agreed as to the precise interpretation of these terms.73 The Semitic terms nafs and ruḥ (commonly rendered 'soul' and 'spirit' respectively) are of similar origin, both meaning 'wind,' 'breath'; in the literature they are sometimes used in the same sense, sometimes differentiated. The 'soul' is the seat of life, appetite, feeling, thought—when it leaves the body the man swoons or dies; it alone is used as a synonym of personality (a 'soul' often means simply a 'person'). 'Spirit,' while it sometimes signifies the whole nature, is also employed (like English 'spirit') to express the tone of mind, especially courage, vigor.

But, so far as the conception of an interior being is concerned, the two terms are substantially identical in the Semitic languages as known to us.74 And though, as is noted above, 'spirit' is not used for the human personality, it alone is the term in Hebrew for a class of subordinate supernatural beings standing in close relations with the deity.75 Greek literature seems to know only one personal soul (psyche, with which pneuma is often identical in meaning); a quality of nature (as in Semitic ruḥ) is sometimes expressed by pneuma ('spirit').76 The thymos appears in Homer to be merely a function of the psyche,77 in any case it does not represent a separate personality alongside of the psyche, and the same thing is true of the daimon. Similarly, in Latin, animus and anima are substantially synonyms78—animus sometimes expressing tone of mind—and spiritus is equivalent to ruḥ and pneuma; the individual genius, with its feminine representative the juno, is a complicated and obscure figure, but it cannot be regarded as a separate soul.79

44. This variety of terms in the more advanced religions may point to an early polypsychic conception. The tendency was, with the progress of culture, to modify or efface this sort of conception.80 From a belief in a number of entities in the human interior being men passed to a recognition of different sides or aspects of the inward life, and finally to the distinct conception of the oneness of the soul. The movement toward psychic unity may be compared with the movement toward monotheism by the unification of the phenomena of the external world.