without dancing; after that they enter the hut to partake of a feast. The representative of the ancestral spirit now vanishes, and the child thenceforth bears his or her name.(1394) This ceremony may be intended to represent the reincarnation of the ancestral spirit in the child. (M222) In the Nicobar Islands the names of dead relatives are tabooed for a generation; but when both their parents are dead, men and women are bound to assume the names of their deceased grandfathers or grandmothers respectively.(1395) Perhaps with the names they may be thought to inherit the spirits of their ancestors. Among the Tartars in the Middle Ages the names of the dead might not be uttered till the third generation.(1396) Among the Gilyaks of Saghalien no two persons in the same tribe may bear the same name at the same time; for they think that if a child were to receive the name of a living man, either the child or the man would die within the year. When a man dies, his name may not be uttered until after the celebration of the festival at which they sacrifice a bear for the purpose of procuring plenty of game and fish. At that festival they call out the name of the deceased while they beat the skin of the bear. Thenceforth the name may be pronounced by every one, and it will be bestowed on a child who shall afterwards be born.(1397) These customs suggest that the Gilyaks, like other peoples, suppose the namesake of a deceased person to be his or her reincarnation; for their objection to let two living persons bear the same name seems to imply a belief that the soul goes with the name, and therefore cannot be shared by two people at the same time.