success.”(1187) Some Esquimaux take new names when they are old, hoping thereby to get a new lease of life.(1188) The Tolampoos of central Celebes believe that if you write a man’s name down you can carry off his soul along with it. On that account the headman of a village appeared uneasy when Mr. A. C. Kruijt wrote down his name. He entreated the missionary to erase it, and was only reassured on being told that it was not his real name but merely his second name that had been put on paper. Again, when the same missionary took down the names of villages from the lips of a woman, she asked him anxiously if he would not thereby take away the soul of the villages and so cause the inhabitants to fall sick.(1189) If we may judge from the evidence of language, this crude conception of the relation of names to persons was widely prevalent, if not universal, among the forefathers of the Aryan race. For an analysis of the words for “name” in the various languages of that great family of speech points to the conclusion that “the Celts, and certain other widely separated Aryans, unless we should rather say the whole Aryan family, believed at one time not only that the name was a part of the man, but that it was that part of him which is termed the soul, the breath of life, or whatever you may choose to define it as being.”(1190) However this may have been among the primitive Aryans, it is quite certain that many savages at the present day regard their names as vital parts of themselves, and therefore take great pains to conceal their real names, lest these should give to evil-disposed persons a handle by which to injure their owners.