tondi (Toba) and the begu. Probably the most useful translations of these terms are "life-soul" and "death-soul". A person receives his "life-soul" (tendi) from Mula Jadi Na Bolon before he is born. The destiny of the individual tendi is decided by the tendi itself before birth. Various myths are woven around manner in which the tendi choose their destiny from Mula Jadi. Warneck, a missionary and for a long time superintendent (ephorus) of the Batak Church, recorded two particularly expressive myths in his major work on Batak religion. What is significant is that the tendi themselves are responsible for their destiny: "Mula Jadi presents him with all kinds of things to choose from. If the tendi asks for ripe eggs, then the person whom he animates will be a poor fellow; if he asks for flowers, then he will live only a short time; if he asks for a hen, the person will be restless; rags indicate poverty; an old mat, lack of fame; a gold piece, wealth; plate, spear, medicine pot indicate that he will become a great chief or understand magic arts." "With Mula Jadi in the upper world is a mighty tree called Djambubarus. Mula Jadi has written on all its leaves. On one leaf is written 'many children', on others 'wealth' or 'respect' and so on. 'Contemptible life', 'poverty', 'wretchedness' are also written on the leaves. All the possible different fates of the person are entered on the leaves. Every tendi that wishes to descend to the middle world must first ask Mula Jadi for one of the leaves. Whatever is written on the leaf chosen by him will be his destiny in the middle world." Among the Karo and the Toba there are sometimes widely diverging versions of where the tendi dwells and how many tendi there are. According to the Toba a person has seven tendi. The second tendi is found in the placenta and amniotic fluid of the new-born baby, and accordingly the afterbirth is given special attention after the birth of a child. It is usually buried under the house, is called saudara (brother) and is regarded as the person's guardian spirit. Similar ideas about the afterbirth are also found among the Karo, who also bury the placenta and amniotic fluid under the house and regard them as two guardian spirits (kaka and agi) who always remain close to the person. All