[58] A similar idea is also current on the west coast (compare Meddelelser om Grönland, pt. 10, p. 342), but seems there to have reference to the ordinary soul of the deceased. The distinction between the soul and the name cannot, therefore, be sharply drawn among the different tribes.
[59] Throughout the footnotes to this chapter, Dr. Nansen is profuse in his acknowledgments of the assistance rendered him by Professor Moltke Moe. I have ventured to concentrate these recurrent acknowledgments into this one note, and shall refer to Professor Moe only where he figures as the authority for a statement of fact.—Trans.
[60] See also Liebrecht, Zur Volkskunde, p. 311.
[61] Klemm, Culturgeschichte, iii. p. 77; Tylor, Primitive Culture (1873), ii. p. 4; Antiquarisk Tidsskrift, 1861-63, p. 118.
[62] It appears to me that exogamy between two of the same surname, which is found among many races (see p. [175]), can easily be explained on this principle, since the same name creates a close spiritual affinity, which may, like blood-affinity, act as a bar to marriage.
[63] See Holm, op. cit. p. 111, where examples of such re-christenings are given. Holm thinks that ‘the old names reappear when the deceased is quite forgotten.’ It seems to me more natural to suppose that this occurs as soon as a child has been called after the dead man.
[64] Nyrop, Mindre Afhandlinger udgivne af det philologisk-historiske Samfund, Copenhagen, 1887, pp. 147-150.
[65] Nyrop, op. cit. pp. 136 & 137.
[66] Liebrecht, Academy, iii. (1872), p. 322.
[67] Meddelelser om Grönland, pt. 10, p. 113.