s
spirit thus sent as messenger to a particular god, who is asked to
approve.[345] In Samoa a tutelary spirit is sometimes chosen for the
infant;[346] during childhood the child bears the name of a god, who
seems to be regarded as its protector. The identification of person and
name, common among savages, is also scientific rather than religious. At
the entrance into a secret society the novitiate may receive a new
name.[347] The adoption of a child's name by the father (teknonymy) may
be simply the expression of paternal pride, or possibly it is the
expression of the father's protection or of his identification with the
child. The adoption of a secret name that involves the man's personality
and is therefore to be withheld from enemies belongs to adult life.

+188+. The taboos imposed on the mother during pregnancy and after the
birth of the child, often numerous and oppressive, are derived from
local conditions, and are generally regulated by religion. With the
growth of refinement they tend to disappear, while the attendant
ceremonies take on a moral and spiritual character, culminating, in the
great religions, in the conception that the babe, as a child of God, is
to be taken into the religious fellowship of the community and trained
for a good life.

BURIAL CEREMONIES[348]

+189+. Among savage peoples grief for the dead expresses itself in a
variety of violent ceremonies of mourning, such as wailing, and cutting
and gashing the body. These are partly expressions of natural
sorrow,[349] but may be intended in part to propitiate the dead, who
thus sees that honor is paid him.

+190+. The belief that the dead person is powerful expresses itself in
the care with which the grave is guarded, it being held that injury to
the grave is an injury to the dead, and likely, therefore, to excite his
anger. Further, savage science as a rule does not recognize natural
causes of death. It regards death as murder, and there is accordingly
search for the murderer, often by protracted ceremonies with the aid of
a magician. The well-being of the dead man is provided for by placing
food and drink, utensils and weapons in his grave, that he may have the
means of enjoyment in the other world.[350] To assure him proper service
his wives and slaves are sometimes slain, that their souls may accompany
his; but this custom is not found among the lowest tribes--it belongs
to a relatively advanced conception of the other life.[351] In many