[108] This subject has been discussed by Andree, _Ethnographische Parallelen_, pp. 165-184, and other writers. On the “name soul” among the American Indians I have collected material in _Myths of the New World_, p. 277, _sq._ Most American and Australian tribes would not name the dead. On the other hand, in the robust religion of the ancient Germans, the names of the loved departed and of great chiefs were shouted out at the banquets, and a horn drained to their _minni_, affectionate memory. J. Grimm, _Teutonic Mythology_, vol. i., p. 59. [109] _Chaldean Magic_, p. 104. [110] The original is in the Turin papyrus. [111] Granger, _Worship of the Romans_, p. 277. [112] Howitt, in _Jour. Anthrop. Inst._, xiii., p. 192. [113] James Adair, _Hist. of the North Am. Indians_, p. 54. [114] Prof. Sayce in _Hibbert Lectures_, p. 305. [115] Sahagun, _Historia de Nueva España_, lib. i., _passim_; _Popol Vuh_, cap. i.; Stoll, _Ethnographie der Rep. Guatemala_, p. 118. [116] Gill, _Myths and Songs of the South Pacific_, p. 6. [117] Comp. W. Robertson Smith, _Religion of the Semites_, p. 41. [118] _Select Works of St. Ephrem_, p. 122. (Trans. by the Rev. J. B. Morris.) The name of Jesus was regarded by the early church as magical in itself. Arnobius says of him, “whose Name, when heard, puts to flight evil spirits, imposes silence on soothsayers, prevents men from consulting the augurs, and frustrates the efforts of magicians.”—_Adversus Gentes_, lib. i., cap. 46. [119] See Stoll, _Suggestion und Hypnotismus_, p. 14, _seq._ [120] The _pĕtara_ of the Borneans is at times used as a personal name of the chief divine being, at others in the vague sense of “duty” or “supernatural.” Ling Roth, _Natives of Sarawak_, vol. i., 179. Analogous instances have already been mentioned. [121] _Indian Sign Language_, p. 309. [122] Sir George Grey, _Polynesian Mythology_, p. 164. [123] Hyades et Deniker, _Mission Scientifique au Cap Horn_, p. 376. Earlier voyagers write: “They certainly have ideas of a spiritual existence.”—_Narrative of the Voyages of the Adventure and Beagle_, vol. ii., p. 179. [124] _Ancient Nahuatl Poetry_ (Philadelphia, 1890); _Rig Veda Americanus_ (Philadelphia, 1890). [125] Dr. W. Matthews, _The Mountain Chant of the Navahoes_, p. 465. [126] Clark, _Indian Sign Language_, p. 309. [127] Sahagun, _Hist. de Nueva España_, lib. vi. Other examples are given by this writer. [128] _Encyclopédie des Sciences Religieuses_, s. v. Prière. [129] Other forms are _tapui_, to make sacred; _tabui_, to keep from; _tabuaki_, to bless. Here, as elsewhere, there is a synonomy between “sacred” or “holy” and “accursed,” because it is accursed to defile that which is holy. Another, and less probable, derivation is given by Frazer, in the _Encyclopædia Britannica_, s. v. “Taboo.” He is perfectly right, however, in saying that the original form of the _tabu_ is due, not to its civil, but to its religious element.