the woods, and the Fijians[5] believe that "if an animal or a plant die,
its soul immediately goes to Bolotoo." The Dayaks of Borneo[6] assert
that rice has a living principle or spirit, and hold feasts to retain
its soul lest the crops should decay. And the Karens affirm,[7] too,
that plants as well as men and animals have their "la" or spirit. The
Iroquois acknowledge the existence of spirits in trees and plants, and
say that the spirit of corn, the spirit of beans, and the spirit of
squashes are supposed to have the forms of three beautiful maidens.
According to a tradition current among the Miamis, one year when there
was an unusual abundance of corn, the spirit of the corn was very angry
because the children had thrown corn-cobs at each other in play,
pretending to have suffered serious bodily injury in consequence of
their sport[8]. Similarly, when the wind blows the long grass or waving
corn, the German peasant will say, "the Grass-wolf," or "the Corn-wolf"
is abroad. According to Mr. Ralston, in some places, "the last sheaf of
rye is left as a shelter to the _Roggenwolf_ or Rye-wolf during the
winter's cold, and in many a summer or autumn festive rite that being is
represented by a rustic, who assumes a wolf-like appearance. The corn
spirit was, however, often symbolised under a human form."

Indeed, under a variety of forms this animistic conception is found
among the lower races, and in certain cases explains the strong
prejudice to certain herbs as articles of food. The Society Islanders
ascribed a "varua" or surviving soul to plants, and the negroes of Congo
adored a sacred tree called "Mirrone," one being generally planted near
the house, as if it were the tutelar god of the dwelling. It is
customary, also, to place calabashes of palm wine at the feet of these
trees, in case they should be thirsty. In modern folk-lore there are
many curious survivals of this tree-soul doctrine. In Westphalia,[9] the
peasantry announce formally to the nearest oak any death that may have