this quaint thought is Mariner's description of the Fiji doctrine — 'If an animal or a plant die, its soul immediately goes to Bolotoo; if a stone or any other substance is broken, immortality is equally its reward; nay, artificial bodies have equal good luck with men, and hogs, and yams. If an axe or a chisel is worn out or broken up, away flies its soul for the service of the gods. If a house is taken down or any way destroyed, its immortal part will find a situation on the plains of Bolotoo; and, to confirm this doctrine, the Fiji people can show you a sort of natural well, or deep hole in the ground, at one of their islands, across the bottom of which runs a stream of water, in which you may clearly perceive the souls of men and women, beasts and plants, of stocks and stones, canoes and houses, and of all the broken utensils of this frail world, swimming, or rather tumbling along one over the other pell-mell into the regions of immortality.' A full generation later the Rev. Thomas Williams, while remarking that the escape of brutes and lifeless substances to the spirit-land of Mbulu does not receive universal credit among the Fijians, nevertheless confirms the older account of it: — 'Those who profess to have seen the souls of canoes, houses, plants, pots, or any artificial bodies, swimming with other relics of this frail world on the stream of the Kauvandra well, which bears them into the regions of immortality, believe this doctrine as a matter of course; and so do those who have seen the foot-marks left about the same well by the ghosts of dogs, pigs, &c.'[1] The theory among the Karens is stated by the Rev. E. B. Cross, as follows: — 'Every object is supposed to have its "kelah." Axes and knives, as well as trees and plants, are supposed to have their separate "kelahs."' 'The Karen, with his axe and cleaver, may build his house, cut his rice, and conduct his affairs, after death as before.'[2]
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ANIMISM.
