(M234) Among the Kwakiutl Indians of British Columbia the superstition about names has affected in a very curious way the social structure of the tribe. The nobles have two different sets of names, one for use in winter and the other in summer. Their winter names are those which were given them at initiation by their guardian spirits, and as these spirits appear to their devotees only in winter, the names which they bestowed on the Indians may not be pronounced in summer. Conversely the summer names may not be used in winter. The change from summer to winter names takes place from the moment when the spirits are supposed to be present, and it involves a complete transformation of the social system; for whereas during summer the people are grouped in clans, in winter they are grouped in societies, each society consisting of all persons who have been initiated by the same spirit and have received from him the same magical powers. Thus among these Indians the fundamental constitution of society changes with the seasons: in summer it is organised on a basis of kin, in winter on a basis of spiritual affinity: for one half the year it is civil, for the other half religious.(1440) § 5. Names of Gods tabooed. (M235) Primitive man creates his gods in his own image. Xenophanes remarked long ago that the complexion of negro gods was black and their noses flat; that Thracian gods were ruddy and blue-eyed; and that if horses, oxen, and lions only believed in gods and had hands wherewith to portray them, they would doubtless fashion their deities in the form of horses, and oxen, and lions.(1441) Hence just as the furtive savage conceals his real name because he fears that sorcerers might make an evil use of it, so he fancies that his gods must likewise keep their true names secret, lest other gods or even men should learn the mystic sounds and thus be able to conjure with them. Nowhere was this crude conception of the secrecy and magical virtue of the divine name more firmly held or more fully developed than in ancient Egypt, where the superstitions of a dateless past were embalmed in the hearts of the people hardly less effectually than the bodies of cats and crocodiles and the rest of the divine menagerie in their rock-cut tombs. The conception is well illustrated by a story which tells how the subtle Isis wormed his secret name from Ra, the great Egyptian god of the sun. Isis, so runs the tale, was a woman mighty in words, and she was weary of the world of men, and yearned after the world of the gods. And she meditated in her heart, saying, “Cannot I by virtue of the great name of Ra make myself a goddess and reign like him in heaven and earth?” For Ra had many names, but the great name which gave him all power over gods and men was known to none but himself. Now the god was by this time grown old; he slobbered at the mouth and his spittle fell upon the ground. So Isis gathered up the