odland pools
will go far to intensify the belief in the other self. Less frequent but
uniform confirmation is to be found in echoes, which in Europe within
two centuries have been commonly interpreted as the voices of mocking
fiends or wood-nymphs, and which the savage might well regard as the
utterances of his other self.

With the savage's unwillingness to have his portrait taken, lest it fall
into the hands of some enemy who may injure him by conjuring with it,
may be compared the reluctance which he often shows toward telling
his name, or mentioning the name of his friend, or king, or tutelar
ghost-deity. In fetichistic thought, the name is an entity mysteriously
associated with its owner, and it is not well to run the risk of its
getting into hostile hands. Along with this caution goes the similarly
originated fear that the person whose name is spoken may resent such
meddling with his personality. For the latter reason the Dayak will
not allude by name to the small pox, but will call it "the chief" or
"jungle-leaves"; the Laplander speaks of the bear as the "old man with
the fur coat"; in Annam the tiger is called "grandfather" or "Lord";
while in more civilized communities such sayings are current as "talk
of the Devil, and he will appear," with which we may also compare such
expressions as "Eumenides" or "gracious ones" for the Furies, and other
like euphemisms. Indeed, the maxim nil mortuis nisi bonum had most
likely at one time a fetichistic flavour.

In various islands of the Pacific, for both the reasons above specified,
the name of the reigning chief is so rigorously "tabu," that common
words and even syllables resembling that name in sound must be omitted
from the language. In New Zealand, where a chiefs name was Maripi, or
"knife," it became necessary to call knives nekra; and in Tahiti, fetu,
"star," had to be changed into fetia, and tui, "to strike," became tiai,
etc., because the king's name was Tu. Curious freaks are played with the
languages of these islands by this ever-recurring necessity. Among the
Kafirs the women have come to speak a different dialect from the men,
because words resembling the names of their lords or male relatives are
in like manner "tabu." The student of human culture will trace among
such primeval notions the origin of the Jew's unwillingness to pronounce
the name of Jehovah; and hence we may perhaps have before us the
ultimate source of the horror with which the Hebraizing P