[241] In support of this theory note that in Melanesia proper couvade has only been observed “where the child follows the father’s kindred” (Codrington, p. 228).
[242] According to one writer some Indians go so far as to remove all weapons and furniture from the house (Clough, p. 104).
[243] With the Issa-Japura tribes the father is subjected to no such torturing processes at the hands of his friends as are recorded of other tribes and peoples, “in such sort that from being sick by pure imagination they often make a real patient of him” (Tylor, loc. cit. p. 288 et seq.; J.A.I. xviii. 248; cf. also Crevaux, Spix, and Martius, p. 381; Schomburg, Reisen in Britisch Guiana, ii.).
[244] Bird names, as is commonly the case in South America, are attempts to repeat the cry of the birds themselves. Kweko, for instance, is a most suggestive name for a parrot. Birds, it may here be noted, very seldom sing in Amazonia.
[245] See Brinton on this subject, Religions of Primitive Peoples, p. 196. Cf. Howitt, p. 739.
[246] Witoto.
[247] Boro.
[248] Cf. Tylor, Early History of Mankind; im Thurn, p. 220; Hodson, Naga Tribes, p. 176; Spencer and Gillen, op. cit. p. 139; Brinton, p. 195, etc.; Seligmann, p. 140; André, p. 16; Lang, Origin of Religion, etc.
[249] See Folklore Journal; Mitchell, Past in the Present.
[250] Every Indian man has two names, his own name and his secret name (name of genitalia). The latter is generally a significant name, and is used in ribald jesting round the fire, e.g. “the Okaina (a rodent) went to the stream to bathe,” etc. etc., ad nauseam.