We find that taboos, or prohibitions of a religious and social character, are as common in the living Fairy-Faith as exorcisms. The chief one is the taboo against naming the fairies, which inevitably results in the use of euphemisms, such as 'good people', 'gentry', 'people of peace', _Tylwyth Teg_ ('Fair Folk'), or _bonnes dames_ ('good ladies'). A like sort of taboo, with its accompanying use of euphemisms, existed among the Ancients, e. g. among the Egyptians and Babylonians, and early Celts as well, in a highly developed form; and it exists now among the native peoples of Australia, Polynesia, Central Africa, America, in Indian systems of Yoga, among modern Greeks, and, in fact, almost everywhere where there are vestiges of a primitive culture.[205] And almost always such a taboo is bound up with animistic and magical elements, which seem to form its background, just as it is in our own evidence. To discuss name taboo in all its aspects would lead us more deeply into magic and comparative folk-lore than we have yet gone, and such discussion is unnecessary here. We may therefore briefly state that the root of the matter would seem to be that the name and the dread power named are so closely associated in the very concrete thought of the primitive culture that the one virtually is the other: just as one inevitably calls up the other for the modern thinker, so it is that, in the world of objective fact, for the primitive philosopher the one is equivalent to the other. The primitive man, in short, has projected his subjective associations into reality. As regards euphemisms, the process of development possibly is that first you employ any substitute name, and that secondly you go on to employ such a substitute name as will at the same time be conciliatory. In the latter case, a certain anthropomorphosing of the power behind the taboo would seem to be involved.[206] Next in prominence comes the food taboo; and to this, also, there are non-Celtic parallels all the world over, now and in ancient times. We may take notice of three very striking modern parallels:--A woman visited her dead brother in Panoi, the Polynesian Otherworld, and 'he cautioned her to eat nothing there, and she returned'.[207] A Red Man, Ahak-tah, after an apparent death of two days' duration, revived, and declared that he had been to a beautiful land of tall trees and singing-birds, where he met the spirits of his forefathers and uncle. While there, he felt hunger, and seeing in a bark dish some wild rice, wished to eat of it, but his uncle would allow him none. In telling about this psychical adventure, Ahak-tah said:--'Had I eaten of the food of spirits, I never should have returned to earth.'[208] Also a New Zealand woman visited the Otherworld in a trance, and her dead father whom she met there ordered her to eat no food in that land, so that she could return to this world to take care of her child.[209]