226 PRIMITIVE PATERNITY 



dead, lest it also die. 1 The Andamanese, who as we 

 have seen definitely believe in re -birth, name "a 

 second child after a previous dead one, because the 

 spirit of the former babe has been transferred to the 

 present one." 2 In certain districts of Papua children 

 are often named after living relatives who indeed 

 sometimes offer their names ; but frequently a child is 

 named after some one who is dead and whose soul, as 

 the expression runs, it is desired to retain. 3 It is 

 significant too, as Kohler has pointed out, that among 

 tl?e Marshall Islanders, a blood feud arising from a 

 death is more easily settled after the birth of a new 

 child in the injured family. In such a case the slayer 

 takes advantage of the fact to pray for reconciliation in 

 the name of the new-born infant. 4 



Sometimes special measures are taken to secure the 

 return of children dying young. Such is the Huron 

 custom already mentioned of burying children in the 

 road where they would enter the wombs of passing 

 women and be born again. The Musquakie bury 

 children in the path to the river, in order that the 

 mother as she passes to and fro may absorb the soul 

 of her little one and have it born again of her body ; 

 whereas old people are buried at a distance on the hill- 

 tops. 5 A practice followed in many parts of the world 



1 Zeits. f. Volksk. iii. 233; Addy, 94; Denhatn Tracts, ii. 49. 

 This looks like complete identification, unless it be attributable to 

 some evil influence in, the name itself. But of course the real origin 

 of the superstition is now forgotten. 



2 Census of Ind. (1901), iii. 63. 



3 Zeits. Vergl. Rechtsw. xiv. 359, quoting Vetter. 



4 Ibid. 447, quoting Jung. 



6 Owen, F. L. Musq. 86, 22. In the Delta of the Niger a 

 similar practice prevails, bu f the reason given is different. It is 

 " that mothers, either on the way to or from the spring, may keep 



