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tions cannot be destroyed without injury to the man。
9。 Spittle tabooed。
THE SAME fear of witchcraft which has led so many people to hide or destroy their loose hair and nails has induced other or the same people to treat their spittle in a like fashion。 For on the principles of sympathetic magic the spittle is part of the man； and whatever is done to it will have a corresponding effect on him。 A Chilote Indian； who has gathered up the spittle of an enemy； will put it in a potato； and hang the potato in the smoke； uttering certain spells as he does so in the belief that his foe will waste away as the potato dries in the smoke。 Or he will put the spittle in a frog and throw the animal into an inaccessible； unnavigable river； which will make the victim quake and shake with ague。 The natives of Urewera； a district of New Zealand； enjoyed a high reputation for their skill in magic。 It was said that they made use of people's spittle to bewitch them。 Hence visitors were careful to conceal their spittle； lest they should furnish these wizards with a handle for working them harm。 Similarly among some tribes of South Africa no man will spit when an enemy is near； lest his foe should find the spittle and give it to a wizard； who would then mix it with magical ingredients so as to injure the person from whom it fell。 Even in a man's own house his saliva is carefully swept away and obliterated for a similar reason。
If common folk are thus cautious； it is natural that kings and chiefs should be doubly so。 In the Sandwich Islands chiefs were attended by a confidential servant bearing a portable spittoon； and the deposit was carefully buried every morning to put it out of the reach of sorcerers。 On the Slave Coast； for the same reason； whenever a king or chief expectorates； the saliva is scrupulously gathered up and hidden or buried。 The same precautions are taken for the same reason with the spittle of the chief of Tabali in Southern Nigeria。
The magical use to which spittle may be put marks it out； like blood or nail…parings； as a suitable material basis for a covenant； since by exchanging their saliva the covenanting parties give each other a guarantee of good faith。 If either of them afterwards foreswears himself； the other can punish his perfidy by a magical treatment of the purjurer's spittle which he has in his custody。 Thus when the Wajagga of East Africa desire to make a covenant； the two parties will sometimes sit down with a bowl of milk or beer between them； and after uttering an incantation over the beverage they each take a mouthful of the milk or beer and spit it into the other's mouth。 In urgent cases； when there is no time to spend on ceremony； the two will simply spit into each other's mouth； which seals the covenant just as well。
10。 Foods tabooed。
AS MIGHT have been expected； the superstitions of the savage cluster thick about the subject of food； and he abstains from eating many animals and plants； wholesome enough in themselves； which for one reason or another he fancies would prove dangerous or fatal to the eater。 Examples of such abstinence are too familiar and far too numerous to quote。 But if the ordinary man is thus deterred by superstitious fear from partaking of various foods； the restraints of this kind which are laid upon sacred or tabooed persons； such as kings and priests； are still more numerous and stringent。 We have already seen that the Flamen Dialis was forbidden to eat or even name several plants and animals； and that the flesh diet of Egyptian kings was restricted to veal and goose。 In antiquity many priests and many kings of barbarous peoples abstained wholly from a flesh diet。 The Gangas or fetish priests of the Loango Coast are forbidden to eat or even see a variety of animals and fish； in consequence of which their flesh diet is extremely limited； often they live only on herbs and roots； though they may drink fresh blood。 The heir to the throne of Loango is forbidden from infancy to eat pork； from early childhood he is interdicted the use of the cola fruit in company； at puberty he is taught by a priest not to partake of fowls except such as he has himself killed and cooked； and so the number of taboos goes on increasing with his years。 In Fernando Po the king after installation is forbidden to eat cocco （arum acaule）； deer； and porcupine； which are the ordinary foods of the people。 The head chief of the Masai may eat nothing but milk； honey； and the roasted livers of goats； for if he partook of any other food he would lose his power of soothsaying and of compounding charms。
Chapter 22。 Tabooed Words。
1。 Personal Names tabooed。
UNABLE to discriminate clearly between words and things； the savage commonly fancies that the link between a name and the person or thing denominated by it is not a mere arbitrary and ideal association； but a real and substantial bond which unites the two in such a way that magic may be wrought on a man just as easily through his name as through his hair； his nails； or any other material part of his person。 In fact； primitive man regards his name as a vital portion of himself and takes care of it accordingly。 Thus； for example； the North American Indian regards his name； not as a mere label； but as a distinct part of his personality； just as much as are his eyes or his teeth； and believes that injury will result as surely from the malicious handling of his name as from a wound inflicted on any part of his physical organism。 This belief was found among the various tribes from the Atlantic to the Pacific； and has occasioned a number of curious regulations in regard to the concealment and change of names。 Some Esquimaux take new names when they are old； hoping thereby to get a new lease of life。 The Tolampoos of Celebes believe that if you write a man's name down you can carry off his soul along with it。 Many savages at the present day regard their names as vital parts of themselves； and therefore take great pains to conceal their real names； lest these should give to evil…disposed persons a handle by which to injure their owners。
Thus； to begin with the savages who rank at the bottom of the social scale； we are told that the secrecy with which among the Australian aborigines personal names are often kept from general knowledge arises in great measure from the belief that an enemy； who knows your name； has in it something which he can use magically to your detriment。 An Australian black； says another writer； is always very unwilling to tell his real name； and there is no doubt that this reluctance is due to the fear that through his name he may be injured by sorcerers。 Amongst the tribes of Central Australia every man； woman； and child has； besides a personal name which is in common use； a secret or sacred name which is bestowed by the older men upon him or her soon after birth； and which is known to none but the fully initiated members of the group。 This secret name is never mentioned except upon the most solemn occasions； to utter it in the hearing of women or of men of another group would be a most serious breach of tribal custom； as serious as the most flagrant case of sacrilege among ourselves。 When mentioned at all； the name is spoken only in a whisper； and not until the most elaborate precautions have been taken that it shall be heard by no one but members of the group。 The native thinks that a stranger knowing his secret name would have special power to work him ill by means of magic。
The same fear seems to have led to a custom of the same sort amongst the ancient Egyptians； whose comparatively high civilisation was strangely dashed and chequered with relics of the lowest savagery。 Every Egyptian received two names； which were known respectively as the true name and the good name； or the great name and the little name； and while the good or little name was made public； the true or great name appears to have been carefully concealed。 A Brahman child receives two names； one for common use； the other a secret name which none but his father and mother should know。 The latter is only used at ceremonies such as marriage。 The custom is intended to protect the person against magic； since a charm only becomes effectual in combination with the real name。 Similarly； the natives of Nias believe that harm may be done to a person by the demons who hear his name pronounced。 Hence the names of infants； who are especially exposed to the assaults of evil sprits； are never spoken； and often in haunted spots； such as the gloomy depths of the forest； the banks of a river； or beside a bubbling spring； men will abstain from calling each other by their names for a like reason。
The Indians of Chiloe keep their names secret and do not like to have them uttered aloud； for they say that there are fairies or imps on the mainland or neighbouring islands who； if they knew folk's names； would do them an injury； but so long as they do not know the names； these mischievous sprites are powerless。 The Araucanians will hardly ever tell a stranger their names because they fear that he would thereby acquire some supernatural power over themselves。 Asked his name by a stranger； who is ignorant of their superstitions； an Araucanian will answer； I have none。 When an Ojebway is asked his