(M196) Thus, to begin with the savages who rank at the bottom of the social scale, we are told that the secrecy with which among the Australian aborigines personal names are often kept from general knowledge “arises in great measure from the belief that an enemy, who knows your name, has in it something which he can use magically to your detriment.”(1191) “An Australian black,” says another writer, “is always very unwilling to tell his real name, and there is no doubt that this reluctance is due to the fear that through his name he may be injured by sorcerers.”(1192) On Herbert River in Queensland the wizards, in order to practise their arts against some one, “need only to know the name of the person in question, and for this reason they rarely use their proper names in addressing or speaking of each other, but simply their class names.”(1193) In the tribes of south-eastern Australia “when the new name is given at initiation, the child’s name becomes secret, not to be revealed to strangers, or to be mentioned by friends. The reason appears to be that a name is part of a person, and therefore can be made use of to that person’s detriment by any who wish to ‘catch’ him by evil magic.”(1194) Thus among the Yuin of New South Wales the totem name is said to have been something magical rather than a mere name in our sense, and it was kept secret lest an enemy should injure its bearer by sorcery. The name was revealed to a youth by his father at initiation, but very few other people knew it.(1195) Another writer, who knew the Australians well, observes that in many tribes the belief prevails “that the life of an enemy may be taken by the use of his name in incantations. The consequence of this idea is, that in the tribes in which it obtains, the name of the male is given up for ever at the time when he undergoes the first of a series of ceremonies which end in conferring the rights of manhood. In such tribes a man has no name, and when a man desires to attract the attention of any male of his tribe who is out of his boyhood, instead of calling him by name, he addresses him as brother, nephew, or cousin, as the case may be, or by the name of the class to which he belongs. I used to notice, when I lived amongst the Bangerang, that the names which the males bore in infancy were soon almost forgotten by the tribe.”(1196) It may be questioned, however, whether the writer whom I have just quoted was not deceived in thinking that among these tribes men gave up their individual names on passing through the ceremony of initiation into manhood. It is more in harmony with savage beliefs and practices to suppose either that the old names were retained but dropped out of use in daily life, or that new names were given at initiation and sedulously concealed from fear of sorcery. A missionary who resided among the aborigines at Lake Tyers, in Victoria, informs us that “the blacks have great objections to speak of a person by name. In