【正文】 qualities supposed to be derived from certain foods. 2. Taboos are imposed in order to secure against thieves the property of an individual, his fields, tools, etc.” Other parts of the article may be summarized as follows. Originally the punishment for the violation of a taboo was probably left to an inner, automatic arrangement. The violated taboo avenged itself. Wherever the taboo was related to ideas of gods and demons an automatic punishment was expected from the power of the godhead. In other cases, probably as a result of a further development of the idea, society took over the punishment of the offender, whose action has endangered his panions. Thus man?s first systems of punishment are also connected with taboo. “The violation of a taboo makes the offender himself taboo.” The author goes on to say that certain dangers resulting from the violation of a taboo may be exercised through acts of penance and ceremonies of purification. A peculiar power inherent in persons and ghosts, which can be transmitted from them to inanimate objects is regarded as the source of the taboo. This part of the article reads as follows: “Persons or things which are regarded as taboo may be pared to objects charged with 8 electricity。 they are differentiated from moral prohibitions by failing to be included in a system which declares abstinences in general to be necessary and gives reasons for this necessity. The taboo prohibitions lack all justification and are of unknown origin. Though inprehensible to us they are taken as a matter of course by those who are under their dominance. Wundt 1 calls taboo the oldest unwritten code of law of humanity. It is generally assumed that taboo is older than the gods and goes back to the prereligious age. As we are in need of an impartial presentation of the subject of taboo before subjecting it to psychoanalytic consideration I shall now cite an excerpt from the article “Taboo” in the Encyclopedia Britannica written by the anthropologist Northcote W. Thomas, “Properly speaking taboo includes only a) the sacred (or unclean) character of persons or things, b) the kind of prohibition which results from this character, and c) the sanctity (or uncleanliness) which results from a violation of the converse of taboo in Polynesia is ?noa? and allied forms 7 which mean ?general? or ?mon?… “Various classes of taboo in the wider sense may be distinguished: 1. natural or direct, the result of ?mana? (mysterious power) inherent in a person or thing。這種恐懼尚未分化成它后來所形成的兩種形式：崇拜和恐懼?？墒牵覀冎?，像上帝一樣，它們都不過是人類心靈的創(chuàng)造物：它們由某種東西所形成，然后又超越出這 種東西（即人類創(chuàng)造了魔鬼，而后又將魔鬼的概念抽離出人世）。” 禁忌隨著文化形態(tài)的不斷轉變，逐漸形成為一種有它自己特性的力量，同時也慢慢地遠離了魔鬼迷信而獨立。它是一種禁忌，同時也必須嚴加保密。他將澳大利亞土著人的禁忌依照他們對動物、人類或其他東西的影響而分為三種。但是，當我們對這些原始文化的特質和對鬼神的信仰做一番透徹的研究之后，我們就可以接觸到它們的核心所在了。某些人或物具有較其他人更高的力量，而他們的危險性也與其所帶力量的高低成正比。例如，一位無辜的觸犯者，他可能僅僅為了食用了被進食的動物，便陷入極端的精神不安，在預期死亡的陰影中，他終于因恐懼而死。一種通俗的禁忌（就像天主教的教令 ）可以被加諸于整個地區(qū)，而且，也可以持續(xù)某一段長久的時間。例如，國王和領袖們具有無上的權力，其臣民中有敢于直面相陳者，必死無疑。 、工具等被偷竊??” 在早期，破 壞禁忌所遭受的懲罰，被一種精神上的或自發(fā)的力量來控制：即由被破壞的禁忌本身來執(zhí)行報復?！? “就更廣意義上講：各種不同的禁忌都有某些特色： ‘瑪那’（ mana，一種神秘的力量）依自然的或直接的方式，附在一個人或物身上所產(chǎn)生的結果。雖然，它們對我們來說是一種不理智的，甚至是迷信的，可是，對于那些在此統(tǒng)治下的人們來說，則成為當然的事情。一方面，是“崇高的”、“神圣的”；另一方面，則是“神秘的”、“危險的”、“禁止的”、“不潔的”。我們找不到一個和它意義相近的譯詞，因為它表示一個早已不再被保存的觀念。我們通常所說的“神圣的人或物”，在意義上和塔布便有些相同。我首先要將《大英百科全書》里關于禁忌的解釋摘要記錄下來，它的作者是人類學家托馬斯（ Northcote ）。 “禁忌的目的很多： ：（ 1）保護重要的人物（如領袖、僧侶等），以免于受到傷害。因此，對于人類最早的刑罰體制，我們可以追溯到禁忌時代。這種情況可以依照他們身份的遞減而逐漸失去其危險性??所以，間接的接近也將視擁有它們的人所具有的神秘力量的大小而定。不過，從另外一個角度來說，我是怕對禁忌再展開詳述的話，可能會導致讀者更大的混亂，因為我可以很肯定地說，這個詞所代表的論題本身是極其撲所迷離的。可是，仍有某 些禁忌，它們的主題則令人十分費解。至于怪誕的事物，如疾病、死亡以及所有經(jīng)由傳染而與這些力量有關的事情也都附上了這種神秘力量。因為在我們的日常生活中一直在發(fā)揮其作用的道德上和傳統(tǒng)上的禁忌，在本質上仍然具有和這些原始禁忌相似的地方。它們一開始就局限于一定的場合。 馮特所省略的對于文化素質較高的波里尼西亞和馬來群島土著人禁忌的討論，其實也并不深奧。稍后，他又告訴我們，它們已從這些基礎中自己解救出來了，可是，因為它們本身曾經(jīng)是 一種力量（即魔鬼的力量），所以經(jīng)過一種心靈的保存作用后，在本質上仍然保留有這種力量。這些觀念在初期里不具有明顯的特性，它們之所以成為相對的觀念，只能說是在后天形成的了。當?shù)诙A段到達時，第一個階段里的思想并不完全消失，而是以一種較劣勢或為人忽視的形態(tài)繼續(xù)存在。 but its use in these senses is better avoided. It might be argued that the term should be extended to embrace cases in which the sanction of the prohibition is the creation of a god or spirit, ., to religious interdictions as distinguished from magical, but there is neither automatic action nor contagion in such a case, and a better term for it is religious interdiction. “The objects of taboo are many: 1. direct taboos aim at (a) protection of important persons—chiefs, priests, etc.—and things against harm。 but a minister or other person of greater mana than mon, can approach them unharmed, and can in turn be approa