Sir James George Frazer > The Golden Bough > Page 247
Sir James George Frazer (1854–1941).  The Golden Bough.  1922.

Page 247
Bismarck Archipelago. Among many tribes of South Africa men and women never mention their names if they can get any one else to do it for them, but they do not absolutely refuse when it cannot be avoided.
  Sometimes the embargo laid on personal names is not permanent; it is conditional on circumstances, and when these change it ceases to operate. Thus when the Nandi men are away on a foray, nobody at home may pronounce the names of the absent warriors; they must be referred to as birds. Should a child so far forget itself as to mention one of the distant ones by name, the mother would rebuke it, saying, “Don’t talk of the birds who are in the heavens.” Among the Bangala of the Upper Congo, while a man is fishing and when he returns with his catch, his proper name is in abeyance and nobody may mention it. Whatever the fisherman’s real name may be, he is called mwele without distinction. The reason is that the river is full of spirits, who, if they heard the fisherman’s real name, might so work against him that he would catch little or nothing. Even when he has caught his fish and landed with them, the buyer must still not address him by his proper name, but must only call him mwele; for even then, if the spirits were to hear his proper name, they would either bear it in mind and serve him out another day, or they might so mar the fish he had caught that he would get very little for them. Hence the fisherman can extract heavy damages from anybody who mentions his name, or can compel the thoughtless speaker to relieve him of the fish at a good price so as to restore his luck. When the Sulka of New Britain are near the territory of their enemies the Gaktei, they take care not to mention them by their proper name, believing that were they to do so, their foes would attack and slay them. Hence in these circumstances they speak of the Gaktei as o lapsiek, that is, “the rotten tree-trunks,” and they imagine that by calling them that they make the limbs of their dreaded enemies ponderous and clumsy like logs. This example illustrates the extremely materialistic view which these savages take of the nature of words; they suppose that the mere utterance of an expression signifying clumsiness will homoeopathically affect with clumsiness the limbs of their distant foemen. Another illustration of this curious misconception is furnished by a Caffre superstition that the character of a young thief can be reformed by shouting his name over a boiling kettle of medicated water, then clapping a lid on the kettle and leaving the name to steep in the water for several days. It is not in the least necessary that the thief should be aware of the use that is being made of his name behind his back; the moral reformation will be effected without his knowledge.
  When it is deemed necessary that a man’s real name should be kept secret, it is often customary, as we have seen, to call him by a surname or nickname. As distinguished from the real or primary names, these secondary names are apparently held to be no part of the man himself, so that they may be freely used and divulged to everybody without endangering his safety thereby. Sometimes in order to avoid the use of his own name a man will be called after his

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