【正文】 r 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。 (d) guarding the chief acts of life—births, initiation, marriage and sexual functions—against interference。 (b) safeguarding of the weak—women, children and mon people generally—from the powerful mana (magical influence) of chiefs and priests。 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。 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。 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。他說，神話學上的一個規(guī)律是：為另一更高級階段所征服和超越的那個階段，雖然算是過去了，但是它仍將以低級的形式與后繼階段并存，這樣原來的崇拜對象隨即變成了恐怖的對象了?！吧袷サ摹焙汀靶皭旱摹敝g的對立呼應了神話學中兩個階段的接替。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。然而，這種重要共同特征的延續(xù)，證明出這兩個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，最后終于對立。為禁忌所附身的動物、人類或地區(qū)是一種“似魔鬼的”，既不是“神圣的”，也不是后來所說的“邪惡的”。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。可是，我們知道，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）。因為馮特的理論實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。經(jīng)過不斷演變之后，它們也就變成了我們的道德準則和法律的基礎了?！半m然，隨著時間和環(huán)境的轉(zhuǎn)變，對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，即：‘當心魔鬼的憤怒！’” 馮特讓我們知道，禁忌是一種原始民族對“魔鬼力量”信仰的變異方式。” 禁忌隨著文化形態(tài)的不斷轉(zhuǎn)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?！薄敖芍徊贿^是一種存在于禁忌物體內(nèi)‘對魔鬼力量的恐懼’之具體化罷了。這些民族中最明顯的社會差異是，領袖、國王和僧侶們常利用一種特殊而有效的也很容易為之附身的禁忌。不過，它們大部分都依照 了同樣一個規(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。它是一種禁忌，同時也必須嚴加保密。一個人經(jīng)常使用的物體對其他人來講將永遠是一種禁忌：他的衣服、工具或武器，等等。在這些場合中，受禁忌影響的人會感到自己身在特殊情境之中。第二類禁忌是針對人類而設的，是一種和前述完全不同 的方式。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。 馮特形容禁忌為“對某種物體產(chǎn)生了一種與宗教信仰有關的畏懼心理的本能”。而對原始禁忌的解釋，可能有助于我們對自己所謂的那些“神圣誡命” 的神秘來源做出解釋。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所想象的離我們那么遙遠。但是，當我們對這些原始文化的特質(zhì)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