It is in vain that the unhappy ghost makes a last bid for freedom, and, breaking away from the beaters, doubles back towards the camp; the leader of the party is prepared for this manœuvre, and by making a long circuit adroitly cuts off the retreat of the fugitive. Finally, having run him to earth, they trample him down into the grave, dancing and stamping on the heaped-up soil, while with downward thrusts through the air they beat and force him under ground. There, lying in his narrow house, flattened and prostrate under a load of earth, the poor ghost sees his widow wearing the gay feathers of the ring-neck parrot in her hair, and he knows that the time of her mourning for him is over. The loud shouts of the men and women shew him that they are not to be frightened and bullied by him any more, and that he had better lie quiet. But he may still watch over his friends, and guard them from harm, and visit them in dreams.(1404) § 4. Names of Kings and other Sacred Persons tabooed. (M226) When we see that in primitive society the names of mere commoners, whether alive or dead, are matters of such anxious care, we need not be surprised that great precautions should be taken to guard from harm the names of sacred kings and priests. Thus the name of the king of Dahomey is always kept secret, lest the knowledge of it should enable some evil-minded person to do him a mischief. The appellations by which the different kings of Dahomey have been known to Europeans are not their true names, but mere titles, or what the natives call “strong names” (_nyi-sese_). As a rule, these “strong names” are the first words of sentences descriptive of certain qualities. Thus Agaja, the name by which the fourth king of the dynasty was known, was part of a sentence meaning, “A spreading tree must be lopped before it can be cast into the fire”; and Tegbwesun, the name of the fifth king, formed the first word of a sentence which signified, “No one can take the cloth off the neck of a wild bull.” The natives seem to think that no harm comes of such titles being known, since they are not, like the birth-names, vitally connected with their owners.(1405) In the Galla kingdom of Ghera the birth-name of the sovereign may not be pronounced by a subject under pain of death, and common words which resemble it in sound are changed for others. Thus when a queen named Carre reigned over the kingdom, the word _hara_, which means smoke, was exchanged for _unno_; further, _arre_, “ass,” was replaced by _culula_; and _gudare_, “potato,” was dropped and _loccio_ substituted for it.(1406) Among the Bahima of central Africa, when the king dies, his name is abolished from the language, and if his name was that of an animal, a new appellation must be found for the creature at once. For example, the king is often called a lion; hence at the death of a king named Lion a new name for lions in general has to be coined.(1407) Thus in the language of