further application her hand-writing, so that she finally gave up writing. Thus it no longer seems strange to us that savages should consider a dead person’s name as a part of his personality and that it should be subjected to the same taboo as the deceased. Calling a dead person by name can also be traced back to contact with him, so that we can turn our attention to the more inclusive problem of why this contact is visited with such a severe taboo. The nearest explanation would point to the natural horror which a corpse inspires, especially in view of the changes so soon noticeable after death. Mourning for a dead person must also be considered as a sufficient motive for everything which has reference to him. But horror of the corpse evidently does not cover all the details of taboo rules, and mourning can never explain to us why the mention of the dead is a severe insult to his survivors. On the contrary, mourning loves to preoccupy itself with the deceased, to elaborate his memory, and preserve it for the longest possible time. Something besides mourning must be made responsible for the peculiarities of taboo customs, something which evidently serves a different purpose. It is this very taboo on names which reveals this still unknown motive, and if the customs did not tell us about it we would find it out from the statements of the mourning savages themselves. For they do not conceal the fact that they fear the presence and the return of the spirit of a dead person; they practise a host of ceremonies to keep him off and banish him[75]. They look upon the mention of his name as a conjuration which must result in his immediate presence[76]. They therefore consistently do everything to avoid conjuring and awakening a dead person. They disguise themselves in order that the spirit may not recognize them[77], they distort either his name or their own, and become infuriated when a ruthless stranger incites the spirit against his survivors by mentioning his name. We can hardly avoid the conclusion that they suffer, according to Wundt’s expression, from the fear of “his soul now turned into a demon,”[78]. With this understanding we approach Wundt’s conception who, as we have heard, sees the nature of taboo in the fear of demons.