Golden Bough 
A Study in Magic and Religion

Whilst the greatest effort has been made to ensure the quality of this text, due to the historical nature of this content, in some rare cases there may be minor issues with legibility. T be external Soul in Folk-tales, pp. 3 51-389. – Primitive notion that a person’s life or soul can be deposited for safety somewhere outside of his body, p. 351 sq.; the external soul in Hindoo stories, pp. 352-358, in. Greek and Italian stories, pp. 358-363, in Slavonic stories, p. 363 sq., in German and Norse stories, pp. 364 369, in Celtic stories, pp. 369-375, in the stories of non-aryan peoples, pp. 37 5-389. T lze external Soul in Folk-custom, pp. 389-446._soul temporarily removed from woman in childbed and from iron in hammering, p. 389 sq. Strength of people in their hair, p. 390 sq.; life of persons bound up with trees, pp. 391-394 sympathetic relation of this kind established by passing children through cleft trees as a cure for rupture, pp. 394-397 the passage of children for this purpose explained by parallel customs, pp. 397 406; some people related sympathetically to other things, but especially to animals, pp. 406-409 the z’a’filozz’ serpent of the Zulu, p. 409 sq. The bush-soul of the Calabar negro, p. 410 sq.; the nagval of the Central American Indian, pp. 411-413; sex-totems among the Australians, pp. 413-416; a totem perhaps a sort of strong-box in which a savage keeps his soul or one of his souls, pp. 416-422; this theory would explain the common pretence of death and resurrection or a new birth at savage rites of initiation, pp. 422-445 totemism apparently intended to guard against a special danger, which only arises when sexual maturity has been attained.