ment or dotage is caused by the patient being prematurely deserted by his soul, sleep being a more temporary withdrawal.[1] Thus, in various countries, the bringing back of lost souls becomes a regular part of the sorcerer's or priest's profession. The Salish Indians of Oregon regard the spirit as distinct from the vital principle, and capable of quitting the body for a short time without the patient being conscious of its absence; but to avoid fatal consequences it must be restored as soon as possible, and accordingly the medicine-man in solemn form replaces it down through the patient's head.[2] The Turanian or Tatar races of Northern Asia strongly hold the theory of the soul's departure in disease, and among the Buddhist tribes the Lamas carry out the ceremony of soul-restoration in most elaborate form. When a man has been robbed by a demon of his rational soul, and has only his animal soul left, his senses and memory grow weak and he falls into a dismal state. Then the Lama undertakes to cure him, and with quaint rites exorcises the evil demon. But if this fails, then it is the patient's soul itself that cannot or will not find its way back. So the sick man is laid out in his best attire and surrounded with his most attractive possessions, the friends and relatives go thrice round the dwelling, affectionately calling back the soul by name, while as a further inducement the Lama reads from his book descriptions of the pains of hell, and the dangers incurred by a soul which wilfully abandons its body, and then at last the whole assembly declare with one voice that the wandering spirit has returned and the patient will recover.[3] The Karens of Burma will run about pretending to catch a sick man's wandering soul, or as they say with the Greeks and Slavs, his 'butterfly' (leip-pya), and at last drop it down upon his head. The Karen doctrine of the 'là' is indeed a perfect and well-marked
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