【正文】 s itself in the fact that chiefs, kings and priests exercise an especially effective taboo and are themselves exposed to the strongest taboo pulsion. But the real sources of taboo lie deeper than in the interests of the privileged classes: “They begin where the most primitive and at the same time the most enduring human impulses have their origin, namely, in the fear of the effect of demonic powers.” “The taboo, which originally was nothing more than the objectified fear of the demonic power thought to be concealed in the tabooed object, forbids the irritation of this power and demands the placation of the demon whenever the taboo has been knowingly or unknowingly violated.” The taboo then gradually became an autonomous power which has detached itself from demonism. It bees the pulsion of custom and tradition and finally of the law. “But the mandment concealed behind taboo prohibitions which differ materially according to place and time, had originally the meaning: Beware of the wrath of the demons.” Wundt therefore teaches that taboo is the expression and evolution of the belief of primitive races in demonic powers, and that later taboo has dissociated itself from this origin and has remained a power simply because it was one by virtue of a kind of a psychic persistence and in this manner it became the root of our customs and laws. As little as one can object to the first part of this statement I feel, however, that I am only voicing the impression of many of my readers if I 11 call Wundt?s explanation disappointing. Wundt?s explanation is far from going back to the sources of taboo concepts or to their deepest roots. For neither fear nor demons can be accepted in psychology as finalities defying any further deduction. It would be different if demons really existed。 this and that is forbidden without any apparent reason。 the result of a violation of a taboo depends partly on the strength of the magical influence inherent in the taboo object or person, partly on the strength of the opposing mana of the violator of the taboo. Thus, kings and chiefs are possessed of great power, and it is death for their subjects to address them directly。 (d) guarding the chief acts of life—births, initiation, marriage and sexual functions—against interference。 3. intermediate, where both factors are present, as in the appropriation of a wife to her husband. The term taboo is also applied to ritual prohibitions of a different nature。 選自佛洛伊德的《圖騰與禁忌》禁忌和矛盾情感 6 THE ORIGIN OF THE TABOO TABOO AND THE AMBIVALENCE OF EMOTIONS Taboo is a Polynesian word, the translation of which provides difficulties for us because we no longer possess the idea which it connotes. It was still current with the ancient Romans: their word “sacer” was the same as the taboo of the Polynesians. The “[Greek]” of the Greeks and the “Kodaush” of the Hebrews must also have signified the same thing which the Polynesians express through their word taboo and what many races in America, Africa (Madagascar), North and Central Asia express through analogous designations. For us the meaning of taboo branches off into two opposite directions. On the one hand it means to us sacred, consecrated: but on the other hand it means, uncanny, dangerous, forbidden, and unclean. The opposite for taboo is designated in Polynesian by the word noa and signifies something ordinary and generally accessible. Thus something like the concept of reserve inheres in taboo?！吧袷サ摹焙汀靶皭旱摹敝g的對(duì)立呼應(yīng)了神話學(xué)中兩個(gè)階段的接替。然而，這種重要共同特征的延續(xù)，證明出這兩個(gè)不同的意義在起源上是相同的，它們只不過是由于后來的不斷受影響而逐漸分化，最后終于對(duì)立。依照他的說法，“神圣的”和“邪惡的”兩種意義在禁忌的原始中并不加以區(qū)別。因?yàn)轳T特的理論實(shí)際上并沒有真正地追溯到禁忌的原始原因，或者發(fā)掘出它的根源?！半m然，隨著時(shí)間和環(huán)境的轉(zhuǎn)變，對(duì)所有包含于禁忌里的各種力量及其特性造成了很大的轉(zhuǎn)變，可是它們的起源僅僅只有一個(gè)，即：‘當(dāng)心魔鬼的憤怒！’” 馮特讓我們知道，禁忌是一種原始民族對(duì)“魔鬼力量”信仰的變異方式?！薄敖芍徊贿^是一種存在于禁忌物體內(nèi)‘對(duì)魔鬼力量的恐懼’之具體化罷了。不過，它們大部分都依照 了同樣一個(gè)規(guī)律，即任何怪異或是能令人恐懼的事物都將成為禁忌的目標(biāo)。一個(gè)人經(jīng)常使用的物體對(duì)其他人來講將永遠(yuǎn)是一種禁忌：他的衣服、工具或武器，等等。第二類禁忌是針對(duì)人類而設(shè)的，是一種和前述完全不同 的方式。 馮特形容禁忌為“對(duì)某種物體產(chǎn)生了一種與宗教信仰有關(guān)的畏懼心理的本能”。我們將慢慢地了解到，波里尼西亞蒙昧人的禁忌并不像我們剛開始時(shí)所想象的離我們那么遙遠(yuǎn)。最后，這個(gè)詞還具有“神圣的”和“超出尋常的”及“危險(xiǎn)的”、“不潔的”和“怪誕的”等含義。這種神秘而危險(xiǎn)的力量幾乎隱藏在所有特殊人物的身上，如國(guó)王、僧侶或初生的嬰孩；也附著在所有特殊的情況，如生理上的月經(jīng)期、青春期或生產(chǎn)期。因?yàn)?，某些人或物（如領(lǐng)袖、僧侶或不祥物等）被附上了危險(xiǎn)的力量，而這些危險(xiǎn)的力量竟能如某些傳染性疾病一樣經(jīng)由接觸來傳遞。某些禁忌則常具有智慧上的意義，而且很清楚地指向禁酒、禁貪欲以及名利上的自制等方面。相反，他們屈服于這種禁忌就像它們都是理所當(dāng)然的事情一樣，同時(shí)深信任何對(duì)禁忌的破壞行為將導(dǎo)致自取懲罰。無可否認(rèn)，這是因?yàn)槲宜鸭馁Y料不夠充分，同時(shí)我也省略了禁忌和 3 迷信之間的關(guān)系、鬼魂的信仰和宗教等問題討論的原因。長(zhǎng)久性的禁忌包括冒犯領(lǐng)袖、僧侶或死者尸體及其他具備厲害力量的人或物。同時(shí)地位更低者也不可冒任何風(fēng)險(xiǎn)地接近這些大 臣或高貴者?！氨灰暈榻傻娜嘶蛭锟梢杂脦щ婓w來加以比喻，他們乃是那種可經(jīng)由接觸而傳遞可怕力量的容納地方，同時(shí)如果被激發(fā)放電的這種生物體本身太脆弱而無法抗拒這種激發(fā)時(shí)，則將產(chǎn)生破壞作用。正是由于這種