orld_, pp. 534 _sq._, 542 _sq._, where the word for soul is
given as _E-teehee_ or _Teehee_.

[166] J. A. Moerenhout, _op. cit._ i. 431.

[167] G. Forster, _op. cit._ ii. 151 note *.

But the Society Islanders did not regard the possession of a soul as a
privilege peculiar to humanity. According to Captain Cook, "they
maintain that not only all other animals, but trees, fruit, and even
stones, have souls, which at death, or upon being consumed or broken,
ascend to the divinity, with whom they first mix, and afterwards pass
into the mansion allotted to each."[168] Their word for soul was
_varoua_, according to Moerenhout, who adds that, "It appears that they
accorded this _varoua_ (spirit, soul) not only to man, but even in
addition to the animals, to plants, to everything that vegetates, grows
or moves on the earth."[169]

[168] J. Cook, _op. cit._ vi. 151.

[169] J. A. Moerenhout, _op. cit._ i. 430.

They thought that the soul of man could be separated for a time from the
body during life without causing immediate death. Thus, like many other
peoples, they explained dreams by the supposed absence of the soul
during slumber. We are told that "they put great confidence in dreams,
and suppose in sleep the soul leaves the body under the care of the
guardian angel, and moves at large through the regions of spirits. Thus
they say, My soul was such a night in such a place, and saw such a
spirit. When a person dies, they say his soul is fled away, _h[=a]rre
p[=o]_, gone to night."[170] But they also believed that a man's soul or
spirit could be conjured out of his body by magic art or demoniacal
agency. Thus, when people had been robbed, they would sometimes call in
the help of a priest to ascertain the thief. In such a case the priest,
after offering prayers to his demon, would direct them to dig a hole in
the floor of the house and to fill it with water; then, taking a young
plantain in his hand, he would stand over the hole and pray to the god,
whom he invoked, and who, if he were propitious, was supposed to conduct
the spirit of the thief to the house and to place it over the water. The
image of the spirit, which they believed to resemble the person of the
man, was, according to their account, reflected in the water and
perceived by the priest, who was thus able to identify the thief,
alleging that the god had shown him the reflection of the culprit in the
water.[171] From this it appears that in