ognized
in the custom, prevalent among some peoples, of naming a
male child after his grandfather; examples are given in
Gray, _Hebrew Proper Names_, p. 2 f. All such theories
appear to rest on a dim conception of the vital solidarity
of the tribe or clan--the vital force is held to be
transmissible; cf. the idea of _mana_, a force inherent in
things.

[62] Gen. ii, 7; cf. Ezek. xxxvii, 10.

[63] _Timaeus_, 34 f.

[64] _De Sen._ 21, 77; _Tusc. Disp._ v, 13, 38.

[65] The term 'sacred' in early thought has no ethical
significance; it involves only the idea that an object is
imbued with some superhuman quality, and is therefore
dangerous and not to be touched.

[66] On modes of burial, see article "Funerailles" in _La
Grande Encyclopedie_. Other considerations, however
(hygienic, for example), may have had influence on the
treatment of corpses.

[67] In the Talmud the books of the Sacred Scriptures are
said to "defile the hands," that is, they are taboo
(_Yadaim_, Mishna, 3, 5).

[68] The lower animals also are sometimes credited with more
than one soul: so the bear among the Sioux (Charlevoix,
_Nouvelle France_, vi, 28; Schoolcraft, _Indian Tribes of
the United States_, iii, 229).

[69] Williams, _Fiji_, i, 241; Tylor, _Primitive Culture_,
i, 434, cf. Brinton, _Lenape_, p. 69; Cross, in _Journal of
the American Oriental Society_, iv, 310 (Karens); W. Ellis,
_Madagascar_, i, 393; A. B. Ellis, _The E['w]e-speaking
Peoples_, p. 114, and _The Tshi-speaking Peoples_, p. 149
ff.; Kingsley, _West African Studies_, p. 200 ff.; Skeat,
_Malay Magic_, p. 50.

[70] _Journal of the American Oriental Society_, iv, 310.

[71] Cf. Hopkins, _Religions of India_, p. 530.

[72] See below, Sec. 46 ff.

[73] See Maspero (1897), _Dawn of Civilization_, p. 108 f.;
W. M. Mueller in _Encyclopaedia Biblica_, article "Egypt";
Petrie, _Religion and Conscience in Ancient Egypt_, pp. 30
ff., 48 ff.; Breasted, _History of Egypt_, p. 63 f.; Erman,
_Handbook of Egyptian Religion_, pp. 86 f., 108; Wiedemann,
_Religion of the Ancient Egyptians_, p. 234 ff.

[74] R. H. Charles in his _Eschatology, Hebrew, Jewish, and
Christian_, p. 153, holds that the Hebrews made a
distinction between soul and spirit (the former being
"living" only when the latter is present), and that the
recognition of this distinction is necessary for the
understanding o