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Rh words. . .” Accordingly there would not be a single race or stage of culture which had escaped the injurious effects of taboo.

Wundt then shows why he finds it more practical to study the nature of taboo in the primitive states of Australian savages rather than in the higher culture of the Polynesian races. In the case of the Australians he divides taboo prohibitions into three classes according as they concern animals, persons or other objects. The animal taboo, which consists essentially of the taboo against killing and eating, forms the nucleus of Totemism. The taboo of the second class, which has human beings for its object, is of an essentially different nature. To begin with it is restricted to conditions which bring about an unusual situation in life for the person tabooed. Thus young men at the feast of initiation, women during menstruation and immediately after delivery, newly born children, the diseased and especially the dead, are all taboo. The constantly used property of any person, such as his clothes, tools and weapons, is permanently taboo for everybody else. In Australia the new name which a youth receives at his initiation into manhood becomes part of his most personal property, it is taboo and must be kept secret. The taboos of the third class, which apply to trees, plants,