The Golden Bough Part 11

This destruction of the hair and nails plainly involves an inconsistency of thought. The object of the destruction is avowedly to prevent these severed portions of the body from being used by sorcerers. But the possibility of their being so used depends upon the supposed sympathetic connexion between them and the man from whom they were severed. And if this sympathetic connexion still exists, clearly these severed portions 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 superst.i.tions of the savage cl.u.s.ter 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 superst.i.tious 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 p.u.b.erty 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.

11. Knots and Rings tabooed

WE have seen that among the many taboos which the Flamen Dialis at Rome had to observe, there was one that forbade him to have a knot on any part of his garments, and another that obliged him to wear no ring unless it were broken. In like manner Moslem pilgrims to Mecca are in a state of sanct.i.ty or taboo and may wear on their persons neither knots nor rings. These rules are probably of kindred significance, and may conveniently be considered together. To begin with knots, many people in different parts of the world entertain a strong objection to having any knot about their person at certain critical seasons, particularly childbirth, marriage, and death. Thus among the Saxons of Transylvania, when a woman is in travail all knots on her garments are untied, because it is believed that this will facilitate her delivery, and with the same intention all the locks in the house, whether on doors or boxes, are unlocked. The Lapps think that a lying-in woman should have no knot on her garments, because a knot would have the effect of making the delivery difficult and painful. In the East Indies this superst.i.tion is extended to the whole time of pregnancy; the people believe that if a pregnant woman were to tie knots, or braid, or make anything fast, the child would thereby be constricted or the woman would herself be "tied up" when her time came. Nay, some of them enforce the observance of the rule on the father as well as the mother of the unborn child. Among the Sea Dyaks neither of the parents may bind up anything with a string or make anything fast during the wife's pregnancy. In the Toumbuluh tribe of North Celebes a ceremony is performed in the fourth or fifth month of a woman's pregnancy, and after it her husband is forbidden, among many other things, to tie any fast knots and to sit with his legs crossed over each other.

In all these cases the idea seems to be that the tying of a knot would, as they say in the East Indies, "tie up" the woman, in other words, impede and perhaps prevent her delivery, or delay her convalescence after the birth. On the principles of h.o.m.oeopathic or imitative magic the physical obstacle or impediment of a knot on a cord would create a corresponding obstacle or impediment in the body of the woman. That this is really the explanation of the rule appears from a custom observed by the Hos of West Africa at a difficult birth. When a woman is in hard labour and cannot bring forth, they call in a magician to her aid. He looks at her and says, "The child is bound in the womb, that is why she cannot be delivered." On the entreaties of her female relations he then promises to loosen the bond so that she may bring forth. For that purpose he orders them to fetch a tough creeper from the forest, and with it he binds the hands and feet of the sufferer on her back. Then he takes a knife and calls out the woman's name, and when she answers he cuts through the creeper with a knife, saying, "I cut through to-day thy bonds and thy child's bonds." After that he chops up the creeper small, puts the bits in a vessel of water, and bathes the woman with the water. Here the cutting of the creeper with which the woman's hands and feet are bound is a simple piece of h.o.m.oeopathic or imitative magic: by releasing her limbs from their bonds the magician imagines that he simultaneously releases the child in her womb from the trammels which impede its birth. The same train of thought underlies a practice observed by some peoples of opening all locks, doors, and so on, while a birth is taking place in the house. We have seen that at such a time the Germans of Transylvania open all the locks, and the same thing is done also in Voigtland and Mecklenburg. In North-western Argyllshire superst.i.tious people used to open every lock in the house at childbirth. In the island of Salsette near Bombay, when a woman is in hard labour, all locks of doors or drawers are opened with a key to facilitate her delivery. Among the Mandelings of Sumatra the lids of all chests, boxes, pans, and so forth are opened; and if this does not produce the desired effect, the anxious husband has to strike the projecting ends of some of the house-beams in order to loosen them; for they think that "everything must be open and loose to facilitate the delivery." In Chittagong, when a woman cannot bring her child to the birth, the midwife gives orders to throw all doors and windows wide open, to uncork all bottles, to remove the bungs from all casks, to unloose the cows in the stall, the horses in the stable, the watchdog in his kennel, to set free sheep, fowls, ducks, and so forth. This universal liberty accorded to the animals and even to inanimate things is, according to the people, an infallible means of ensuring the woman's delivery and allowing the babe to be born. In the island of Saghalien, when a woman is in labour, her husband undoes everything that can be undone. He loosens the plaits of his hair and the laces of his shoes. Then he unties whatever is tied in the house or its vicinity. In the courtyard he takes the axe out of the log in which it is stuck; he unfastens the boat, if it is moored to a tree, he withdraws the cartridges from his gun, and the arrows from his crossbow.

Again, we have seen that a Toumbuluh man abstains not only from tying knots, but also from sitting with crossed legs during his wife's pregnancy. The train of thought is the same in both cases. Whether you cross threads in tying a knot, or only cross your legs in sitting at your ease, you are equally, on the principles of h.o.m.oeopathic magic, crossing or thwarting the free course of things, and your action cannot but check and impede whatever may be going forward in your neighbourhood. Of this important truth the Romans were fully aware. To sit beside a pregnant woman or a patient under medical treatment with clasped hands, says the grave Pliny, is to cast a malignant spell over the person, and it is worse still if you nurse your leg or legs with your clasped hands, or lay one leg over the other. Such postures were regarded by the old Romans as a let and hindrance to business of every sort, and at a council of war or a meeting of magistrates, at prayers and sacrifices, no man was suffered to cross his legs or clasp his hands. The stock instance of the dreadful consequences that might flow from doing one or the other was that of Alcmena, who travailed with Hercules for seven days and seven nights, because the G.o.ddess Lucina sat in front of the house with clasped hands and crossed legs, and the child could not be born until the G.o.ddess had been beguiled into changing her att.i.tude. It is a Bulgarian superst.i.tion that if a pregnant woman is in the habit of sitting with crossed legs, she will suffer much in childbed. In some parts of Bavaria, when conversation comes to a standstill and silence ensues, they say, "Surely somebody has crossed his legs."

The magical effect of knots in trammelling and obstructing human activity was believed to be manifested at marriage not less than at birth. During the Middle Ages, and down to the eighteenth century, it seems to have been commonly held in Europe that the consummation of marriage could be prevented by any one who, while the wedding ceremony was taking place, either locked a lock or tied a knot in a cord, and then threw the lock or the cord away. The lock or the knotted cord had to be flung into water; and until it had been found and unlocked, or untied, no real union of the married pair was possible. Hence it was a grave offence, not only to cast such a spell, but also to steal or make away with the material instrument of it, whether lock or knotted cord. In the year 1718 the parliament of Bordeaux sentenced some one to be burned alive for having spread desolation through a whole family by means of knotted cords; and in 1705 two persons were condemned to death in Scotland for stealing certain charmed knots which a woman had made, in order thereby to mar the wedded happiness of Spalding of Ashintilly. The belief in the efficacy of these charms appears to have lingered in the Highlands of Pertshire down to the end of the eighteenth century, for at that time it was still customary in the beautiful parish of Logierait, between the river Tummel and the river Tay, to unloose carefully every knot in the clothes of the bride and bridegroom before the celebration of the marriage ceremony. We meet with the same superst.i.tion and the same custom at the present day in Syria. The persons who help a Syrian bridegroom to don his wedding garments take care that no knot is tied on them and no b.u.t.ton b.u.t.toned, for they believe that a b.u.t.ton b.u.t.toned or a knot tied would put it within the power of his enemies to deprive him of his nuptial rights by magical means. The fear of such charms is diffused all over North Africa at the present day. To render a bridegroom impotent the enchanter has only to tie a knot in a handkerchief which he had previously placed quietly on some part of the bridegroom's body when he was mounted on horseback ready to fetch his bride: so long as the knot in the handkerchief remains tied, so long will the bridegroom remain powerless to consummate the marriage.

The maleficent power of knots may also be manifested in the infliction of sickness, disease, and all kinds of misfortune. Thus among the Hos of West Africa a sorcerer will sometimes curse his enemy and tie a knot in a stalk of gra.s.s, saying, "I have tied up So-and-so in this knot. May all evil light upon him! When he goes into the field, may a snake sting him! When he goes to the chase, may a ravening beast attack him! And when he steps into a river, may the water sweep him away! When it rains, may the lightning strike him! May evil nights be his!" It is believed that in the knot the sorcerer has bound up the life of his enemy. In the Koran there is an allusion to the mischief of "those who puff into the knots," and an Arab commentator on the pa.s.sage explains that the words refer to women who practise magic by tying knots in cords, and then blowing and spitting upon them. He goes on to relate how, once upon a time, a wicked Jew bewitched the prophet Mohammed himself by tying nine knots on a string, which he then hid in a well. So the prophet fell ill, and n.o.body knows what might have happened if the archangel Gabriel had not opportunely revealed to the holy man the place where the knotted cord was concealed. The trusty Ali soon fetched the baleful thing from the well; and the prophet recited over it certain charms, which were specially revealed to him for the purpose. At every verse of the charms a knot untied itself, and the prophet experienced a certain relief.

If knots are supposed to kill, they are also supposed to cure. This follows from the belief that to undo the knots which are causing sickness will bring the sufferer relief. But apart from this negative virtue of maleficent knots, there are certain beneficent knots to which a positive power of healing is ascribed. Pliny tells us that some folk cured diseases of the groin by taking a thread from a web, tying seven or nine knots on it, and then fastening it to the patient's groin; but to make the cure effectual it was necessary to name some widow as each knot was tied. O'Donovan describes a remedy for fever employed among the Turcomans. The enchanter takes some camel hair and spins it into a stout thread, droning a spell the while. Next he ties seven knots on the thread, blowing on each knot before he pulls it tight. This knotted thread is then worn as a bracelet on his wrist by the patient. Every day one of the knots is untied and blown upon, and when the seventh knot is undone the whole thread is rolled up into a ball and thrown into a river, bearing away (as they imagine) the fever with it.

Again knots may be used by an enchantress to win a lover and attach him firmly to herself. Thus the love-sick maid in Virgil seeks to draw Daphnis to her from the city by spells and by tying three knots on each of three strings of different colours. So an Arab maiden, who had lost her heart to a certain man, tried to gain his love and bind him to herself by tying knots in his whip; but her jealous rival undid the knots. On the same principle magic knots may be employed to stop a runaway. In Swazieland you may often see gra.s.s tied in knots at the side of the footpaths. Every one of these knots tells of a domestic tragedy. A wife has run away from her husband, and he and his friends have gone in pursuit, binding up the paths, as they call it, in this fashion to prevent the fugitive from doubling back over them. A net, from its affluence of knots, has always been considered in Russia very efficacious against sorcerers; hence in some places, when a bride is being dressed in her wedding attire, a fishing-net is flung over her to keep her out of harm's way. For a similar purpose the bridegroom and his companions are often girt with pieces of net, or at least with tight-drawn girdles, for before a wizard can begin to injure them he must undo all the knots in the net, or take off the girdles. But often a Russian amulet is merely a knotted thread. A skein of red wool wound about the arms and legs is thought to ward off agues and fevers; and nine skeins, fastened round a child's neck, are deemed a preservative against scarlatina. In the Tver Government a bag of a special kind is tied to the neck of the cow which walks before the rest of a herd, in order to keep off wolves; its force binds the maw of the ravening beast. On the same principle, a padlock is carried thrice round a herd of horses before they go afield in the spring, and the bearer locks and unlocks it as he goes, saying, "I lock from my herd the mouths of the grey wolves with this steel lock."

Knots and locks may serve to avert not only wizards and wolves but death itself. When they brought a woman to the stake at St. Andrews in 1572 to burn her alive for a witch, they found on her a white cloth like a collar, with strings and many knots on the strings. They took it from her, sorely against her will, for she seemed to think that she could not die in the fire, if only the cloth with the knotted strings was on her. When it was taken away, she said, "Now I have no hope of myself." In many parts of England it is thought that a person cannot die so long as any locks are locked or bolts shot in the house. It is therefore a very common practice to undo all locks and bolts when the sufferer is plainly near his end, in order that his agony may not be unduly prolonged. For example, in the year 1863, at Taunton, a child lay sick of scarlatina and death seemed inevitable. "A jury of matrons was, as it were, empanelled, and to prevent the child 'dying hard' all the doors in the house, all the drawers, all the boxes, all the cupboards were thrown wide open, the keys taken out, and the body of the child placed under a beam, whereby a sure, certain, and easy pa.s.sage into eternity could be secured." Strange to say, the child declined to avail itself of the facilities for dying so obligingly placed at its disposal by the sagacity and experience of the British matrons of Taunton; it preferred to live rather than give up the ghost just then.

The rule which prescribes that at certain magical and religious ceremonies the hair should hang loose and the feet should be bare is probably based on the same fear of trammelling and impeding the action in hand, whatever it may be, by the presence of any knot or constriction, whether on the head or on the feet of the performer. A similar power to bind and hamper spiritual as well as bodily activities is ascribed by some people to rings. Thus in the island of Carpathus people never b.u.t.ton the clothes they put upon a dead body and they are careful to remove all rings from it; "for the spirit, they say, can even be detained in the little finger, and cannot rest." Here it is plain that even if the soul is not definitely supposed to issue at death from the finger-tips, yet the ring is conceived to exercise a certain constrictive influence which detains and imprisons the immortal spirit in spite of its efforts to escape from the tabernacle of clay; in short the ring, like the knot, acts as a spiritual fetter. This may have been the reason of an ancient Greek maxim, attributed to Pythagoras, which forbade people to wear rings. n.o.body might enter the ancient Arcadian sanctuary of the Mistress at Lycosura with a ring on his or her finger. Persons who consulted the oracle of Faunus had to be chaste, to eat no flesh, and to wear no rings.

On the other hand, the same constriction which hinders the egress of the soul may prevent the entrance of evil spirits; hence we find rings used as amulets against demons, witches, and ghosts. In the Tyrol it is said that a woman in childbed should never take off her wedding-ring, or spirits and witches will have power over her. Among the Lapps, the person who is about to place a corpse in the coffin receives from the husband, wife, or children of the deceased a bra.s.s ring, which he must wear fastened to his right arm until the corpse is safely deposited in the grave. The ring is believed to serve the person as an amulet against any harm which the ghost might do to him. How far the custom of wearing finger-rings may have been influenced by, or even have sprung from, a belief in their efficacy as amulets to keep the soul in the body, or demons out of it, is a question which seems worth considering. Here we are only concerned with the belief in so far as it seems to throw light on the rule that the Flamen Dialis might not wear a ring unless it were broken. Taken in conjunction with the rule which forbade him to have a knot on his garments, it points to a fear that the powerful spirit embodied in him might be trammelled and hampered in its goings-out and comings-in by such corporeal and spiritual fetters as rings and knots.

XXII. 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 a.s.sociation, 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 p.r.o.nounced. Hence the names of infants, who are especially exposed to the a.s.saults 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 superst.i.tions, an Araucanian will answer, "I have none." When an Ojebway is asked his name, he will look at some bystander and ask him to answer. "This reluctance arises from an impression they receive when young, that if they repeat their own names it will prevent their growth, and they will be small in stature. On account of this unwillingness to tell their names, many strangers have fancied that they either have no names or have forgotten them."

In this last case no scruple seems to be felt about communicating a man's name to strangers, and no ill effects appear to be dreaded as a consequence of divulging it; harm is only done when a name is spoken by its owner. Why is this? and why in particular should a man be thought to stunt his growth by uttering his own name? We may conjecture that to savages who act and think thus a person's name only seems to be a part of himself when it is uttered with his own breath; uttered by the breath of others it has no vital connexion with him, and no harm can come to him through it. Whereas, so these primitive philosophers may have argued, when a man lets his own name pa.s.s his lips, he is parting with a living piece of himself, and if he persists in so reckless a course he must certainly end by dissipating his energy and shattering his const.i.tution. Many a broken-down debauchee, many a feeble frame wasted with disease, may have been pointed out by these simple moralists to their awe-struck disciples as a fearful example of the fate that must sooner or later overtake the profligate who indulges immoderately in the seductive habit of mentioning his own name.

However we may explain it, the fact is certain that many a savage evinces the strongest reluctance to p.r.o.nounce his own name, while at the same time he makes no objection at all to other people p.r.o.nouncing it, and will even invite them to do so for him in order to satisfy the curiosity of an inquisitive stranger. Thus in some parts of Madagascar it is taboo for a person to tell his own name, but a slave or attendant will answer for him. The same curious inconsistency, as it may seem to us, is recorded of some tribes of American Indians. Thus we are told that "the name of an American Indian is a sacred thing, not to be divulged by the owner himself without due consideration. One may ask a warrior of any tribe to give his name, and the question will be met with either a point-blank refusal or the more diplomatic evasion that he cannot understand what is wanted of him. The moment a friend approaches, the warrior first interrogated will whisper what is wanted, and the friend can tell the name, receiving a reciprocation of the courtesy from the other." This general statement applies, for example, to the Indian tribes of British Columbia, as to whom it is said that "one of their strangest prejudices, which appears to pervade all tribes alike, is a dislike to telling their names-thus you never get a man's right name from himself; but they will tell each other's names without hesitation." In the whole of the East Indian Archipelago the etiquette is the same. As a general rule no one will utter his own name. To enquire, "What is your name?" is a very indelicate question in native society. When in the course of administrative or judicial business a native is asked his name, instead of replying he will look at his comrade to indicate that he is to answer for him, or he will say straight out, "Ask him." The superst.i.tion is current all over the East Indies without exception, and it is found also among the Motu and Motumotu tribes, the Papuans of Finsch Haven in North New Guinea, the Nufoors of Dutch New Guinea, and the Melanesians of the Bismarck Archipelago. Among many tribes of South Africa men and women never mention their names if they can get any one else to do it for them, but they do not absolutely refuse when it cannot be avoided.

Sometimes the embargo laid on personal names is not permanent; it is conditional on circ.u.mstances, and when these change it ceases to operate. Thus when the Nandi men are away on a foray, n.o.body at home may p.r.o.nounce the names of the absent warriors; they must be referred to as birds. Should a child so far forget itself as to mention one of the distant ones by name, the mother would rebuke it, saying, "Don't talk of the birds who are in the heavens." Among the Bangala of the Upper Congo, while a man is fishing and when he returns with his catch, his proper name is in abeyance and n.o.body may mention it. Whatever the fisherman's real name may be, he is called mwele without distinction. The reason is that the river is full of spirits, who, if they heard the fisherman's real name, might so work against him that he would catch little or nothing. Even when he has caught his fish and landed with them, the buyer must still not address him by his proper name, but must only call him mwele; for even then, if the spirits were to hear his proper name, they would either bear it in mind and serve him out another day, or they might so mar the fish he had caught that he would get very little for them. Hence the fisherman can extract heavy damages from anybody who mentions his name, or can compel the thoughtless speaker to relieve him of the fish at a good price so as to restore his luck. When the Sulka of New Britain are near the territory of their enemies the Gaktei, they take care not to mention them by their proper name, believing that were they to do so, their foes would attack and slay them. Hence in these circ.u.mstances they speak of the Gaktei as o lapsiek, that is, "the rotten tree-trunks," and they imagine that by calling them that they make the limbs of their dreaded enemies ponderous and clumsy like logs. This example ill.u.s.trates the extremely materialistic view which these savages take of the nature of words; they suppose that the mere utterance of an expression signifying clumsiness will h.o.m.oeopathically affect with clumsiness the limbs of their distant foemen. Another ill.u.s.tration of this curious misconception is furnished by a Caffre superst.i.tion that the character of a young thief can be reformed by shouting his name over a boiling kettle of medicated water, then clapping a lid on the kettle and leaving the name to steep in the water for several days. It is not in the least necessary that the thief should be aware of the use that is being made of his name behind his back; the moral reformation will be effected without his knowledge.

When it is deemed necessary that a man's real name should be kept secret, it is often customary, as we have seen, to call him by a surname or nickname. As distinguished from the real or primary names, these secondary names are apparently held to be no part of the man himself, so that they may be freely used and divulged to everybody without endangering his safety thereby. Sometimes in order to avoid the use of his own name a man will be called after his child. Thus we are informed that "the Gippsland blacks objected strongly to let any one outside the tribe know their names, lest their enemies, learning them, should make them vehicles of incantation, and so charm their lives away. As children were not thought to have enemies, they used to speak of a man as 'the father, uncle, or cousin of So-and-so,' naming a child; but on all occasions abstained from mentioning the name of a grown-up person." The Alfoors of Poso in Celebes will not p.r.o.nounce their own names. Among them, accordingly, if you wish to ascertain a person's name, you ought not to ask the man himself, but should enquire of others. But if this is impossible, for example, when there is no one else near, you should ask him his child's name, and then address him as the "Father of So-and-so." Nay, these Alfoors are shy of uttering the names even of children; so when a boy or girl has a nephew or niece, he or she is addressed as "Uncle of So-and-so," or "Aunt of So-and-so." In pure Malay society, we are told, a man is never asked his name, and the custom of naming parents after their children is adopted only as a means of avoiding the use of the parents' own names. The writer who makes this statement adds in confirmation of it that childless persons are named after their younger brothers. Among the Land Dyaks children as they grow up are called, according to their s.e.x, the father or mother of a child of their father's or mother's younger brother or sister, that is, they are called the father or mother of what we should call their first cousin. The Caffres used to think it discourteous to call a bride by her own name, so they would call her "the Mother of So-and-so," even when she was only betrothed, far less a wife and a mother. Among the Kukis and Zemis or Kacha Nagas of a.s.sam parents drop their names after the birth of a child and are named Father and Mother of So-and-so. Childless couples go by the name of "the childless father," "the childless mother," "the father of no child," "the mother of no child." The widespread custom of naming a father after his child has sometimes been supposed to spring from a desire on the father's part to a.s.sert his paternity, apparently as a means of obtaining those rights over his children which had previously, under a system of mother-kin, been possessed by the mother. But this explanation does not account for the parallel custom of naming the mother after her child, which seems commonly to co-exist with the practice of naming the father after the child. Still less, if possible, does it apply to the customs of calling childless couples the father and mother of children which do not exist, of naming people after their younger brothers, and of designating children as the uncles and aunts of So-and-so, or as the fathers and mothers of their first cousins. But all these practices are explained in a simple and natural way if we suppose that they originate in a reluctance to utter the real names of persons addressed or directly referred to. That reluctance is probably based partly on a fear of attracting the notice of evil spirits, partly on a dread of revealing the name to sorcerers, who would thereby obtain a handle for injuring the owner of the name.

2. Names of Relations tabooed

IT might naturally be expected that the reserve so commonly maintained with regard to personal names would be dropped or at least relaxed among relations and friends. But the reverse of this is often the case. It is precisely the persons most intimately connected by blood and especially by marriage to whom the rule applies with the greatest stringency. Such people are often forbidden, not only to p.r.o.nounce each other's names, but even to utter ordinary words which resemble or have a single syllable in common with these names. The persons who are thus mutually debarred from mentioning each other's names are especially husbands and wives, a man and his wife's parents, and a woman and her husband's father. For example, among the Caffres a woman may not publicly p.r.o.nounce the birth-name of her husband or of any of his brothers, nor may she use the interdicted word in its ordinary sense. If her husband, for instance, be called u-Mpaka, from impaka, a small feline animal, she must speak of that beast by some other name. Further, a Caffre wife is forbidden to p.r.o.nounce even mentally the names of her father-in-law and of all her husband's male relations in the ascending line; and whenever the emphatic syllable of any of their names occurs in another word, she must avoid it by subst.i.tuting either an entirely new word, or, at least, another syllable in its place. Hence this custom has given rise to an almost distinct language among the women, which the Caffres call "women's speech." The interpretation of this "women's speech" is naturally very difficult, "for no definite rules can be given for the formation of these subst.i.tuted words, nor is it possible to form a dictionary of them, their number being so great-since there may be many women, even in the same tribe, who would be no more at liberty to use the subst.i.tutes employed by some others, than they are to use the original words themselves." A Caffre man, on his side, may not mention the name of his mother-in-law, nor may she p.r.o.nounce his; but he is free to utter words in which the emphatic syllable of her name occurs. A Kirghiz woman dares not p.r.o.nounce the names of the older relations of her husband, nor even use words which resemble them in sound. For example, if one of these relations is called Shepherd, she may not speak of sheep, but must call them "the bleating ones"; if his name is Lamb, she must refer to lambs as "the young bleating ones." In Southern India wives believe that to tell their husband's name or to p.r.o.nounce it even in a dream would bring him to an untimely end. Among the Sea Dyaks a man may not p.r.o.nounce the name of his father-in-law or mother-in-law without incurring the wrath of the spirits. And since he reckons as his father-in-law and mother-in-law not only the father and mother of his own wife, but also the fathers and mothers of his brothers' wives and sisters' husbands, and likewise the fathers and mothers of all his cousins, the number of tabooed names may be very considerable and the opportunities of error correspondingly numerous. To make confusion worse confounded, the names of persons are often the names of common things, such as moon, bridge, barley, cobra, leopard; so that when any of a man's many fathers-in-law and mothers-in-law are called by such names, these common words may not pa.s.s his lips. Among the Alfoors of Minaha.s.sa, in Celebes, the custom is carried still further so as to forbid the use even of words which merely resemble the personal names in sound. It is especially the name of a father-in-law which is thus laid under an interdict. If he, for example, is called Kalala, his son-in-law may not speak of a horse by its common name kawalo; he must call it a "riding-beast" (sasakajan). So among the Alfoors of the island of Buru it is taboo to mention the names of parents and parents-in-law, or even to speak of common objects by words which resemble these names in sound. Thus, if your mother-in-law is called Dalu, which means "betel," you may not ask for betel by its ordinary name, you must ask for "red mouth"; if you want betel-leaf, you may not say betel-leaf (dalu 'mun), you must say karon fenna. In the same island it is also taboo to mention the name of an elder brother in his presence. Transgressions of these rules are punished with fines. In Sunda it is thought that a particular crop would be spoilt if a man were to mention the names of his father and mother.

Among the Nufoors of Dutch New Guinea persons who are related to each other by marriage are forbidden to mention each other's names. Among the connexions whose names are thus tabooed are wife, mother-in-law, father-in-law, your wife's uncles and aunts and also her grand-uncles and grand-aunts, and the whole of your wife's or your husband's family in the same generation as yourself, except that men may mention the names of their brothers-in-law, though women may not. The taboo comes into operation as soon as the betrothal has taken place and before the marriage has been celebrated. Families thus connected by the betrothal of two of their members are not only forbidden to p.r.o.nounce each other's names; they may not even look at each other, and the rule gives rise to the most comical scenes when they happen to meet unexpectedly. And not merely the names themselves, but any words that sound like them are scrupulously avoided and other words used in their place. If it should chance that a person has inadvertently uttered a forbidden name, he must at once throw himself on the floor and say, "I have mentioned a wrong name. I throw it through the c.h.i.n.ks of the floor in order that I may eat well."

In the western islands of Torres Straits a man never mentioned the personal names of his father-in-law, mother-in-law, brother-in-law, and sister-in-law; and a woman was subject to the same restrictions. A brother-in-law might be spoken of as the husband or brother of some one whose name it was lawful to mention; and similarly a sister-in-law might be called the wife of So-and-so. If a man by chance used the personal name of his brother-in-law, he was ashamed and hung his head. His shame was only relieved when he had made a present as compensation to the man whose name he had taken in vain. The same compensation was made to a sister-in-law, a father-in-law, and a mother-in-law for the accidental mention of their names. Among the natives who inhabit the coast of the Gazelle Peninsula in New Britain to mention the name of a brother-in-law is the grossest possible affront you can offer to him; it is a crime punishable with death. In the Banks' Islands, Melanesia, the taboos laid on the names of persons connected by marriage are very strict. A man will not mention the name of his father-in-law, much less the name of his mother-in-law, nor may he name his wife's brother; but he may name his wife's sister-she is nothing to him. A woman may not name her father-in-law, nor on any account her son-in-law. Two people whose children have intermarried are also debarred from mentioning each other's names. And not only are all these persons forbidden to utter each other's names; they may not even p.r.o.nounce ordinary words which chance to be either identical with these names or to have any syllables in common with them. Thus we hear of a native of these islands who might not use the common words for "pig" and "to die," because these words occurred in the polysyllabic name of his son-in-law; and we are told of another unfortunate who might not p.r.o.nounce the everyday words for "hand" and "hot" on account of his wife's brother's name, and who was even debarred from mentioning the number "one," because the word for "one" formed part of the name of his wife's cousin.

The reluctance to mention the names or even syllables of the names of persons connected with the speaker by marriage can hardly be separated from the reluctance evinced by so many people to utter their own names or the names of the dead or of the dead or of chiefs and kings; and if the reticence as to these latter names springs mainly from superst.i.tion, we may infer that the reticence as to the former has no better foundation. That the savage's unwillingness to mention his own name is based, at least in part, on a superst.i.tious fear of the ill use that might be made of it by his foes, whether human or spiritual, has already been shown. It remains to examine the similar usage in regard to the names of the dead and of royal personages.

3. Names of the Dead tabooed

THE CUSTOM of abstaining from all mention of the names of the dead was observed in antiquity by the Albanians of the Caucasus, and at the present day it is in full force among many savage tribes. Thus we are told that one of the customs most rigidly observed and enforced amongst the Australian aborigines is never to mention the name of a deceased person, whether male or female; to name aloud one who has departed this life would be a gross violation of their most sacred prejudices, and they carefully abstain from it. The chief motive for this abstinence appears to be a fear of evoking the ghost, although the natural unwillingness to revive past sorrows undoubtedly operates also to draw the veil of oblivion over the names of the dead. Once Mr. Oldfield so terrified a native by shouting out the name of a deceased person, that the man fairly took to his heels and did not venture to show himself again for several days. At their next meeting he bitterly reproached the rash white man for his indiscretion; "nor could I," adds Mr. Oldfield, "induce him by any means to utter the awful sound of a dead man's name, for by so doing he would have placed himself in the power of the malign spirits." Among the aborigines of Victoria the dead were very rarely spoken of, and then never by their names; they were referred to in a subdued voice as "the lost one" or "the poor fellow that is no more." To speak of them by name would, it was supposed, excite the malignity of Couit-gil, the spirit of the departed, which hovers on earth for a time before it departs for ever towards the setting sun. Of the tribes on the Lower Murray River we are told that when a person dies "they carefully avoid mentioning his name; but if compelled to do so, they p.r.o.nounce it in a very low whisper, so faint that they imagine the spirit cannot hear their voice." Amongst the tribes of Central Australia no one may utter the name of the deceased during the period of mourning, unless it is absolutely necessary to do so, and then it is only done in a whisper for fear of disturbing and annoying the man's spirit which is walking about in ghostly form. If the ghost hears his name mentioned he concludes that his kinsfolk are not mourning for him properly; if their grief were genuine they could not bear to bandy his name about. Touched to the quick by their hard-hearted indifference the indignant ghost will come and trouble them in dreams.

The same reluctance to utter the names of the dead appears to prevail among all the Indian tribes of America from Hudson's Bay Territory to Patagonia. Among the Goajiros of Colombia to mention the dead before his kinsmen is a dreadful offence, which is often punished with death; for if it happens on the rancho of the deceased, in presence of his nephew or uncle, they will a.s.suredly kill the offender on the spot if they can. But if he escapes, the penalty resolves itself into a heavy fine, usually of two or more oxen.

A similar reluctance to mention the names of the dead is reported of peoples so widely separated from each other as the Samoyeds of Siberia and the Todas of Southern India; the Mongols of Tartary and the Tuaregs of the Sahara; the Ainos of j.a.pan and the Akamba and Nandi of Eastern Africa; the Tinguianes of the Philippines and the inhabitants of the Nicobar Islands, of Borneo, of Madagascar, and of Tasmania. In all cases, even where it is not expressly stated, the fundamental reason for this avoidance is probably the fear of the ghost. That this is the real motive with the Tuaregs we are positively informed. They dread the return of the dead man's spirit, and do all they can to avoid it by shifting their camp after a death, ceasing for ever to p.r.o.nounce the name of the departed, and eschewing everything that might be regarded as an evocation or recall of his soul. Hence they do not, like the Arabs, designate individuals by adding to their personal names the names of their fathers; they never speak of So-and-so, son of So-and-so; they give to every man a name which will live and die with him. So among some of the Victorian tribes in Australia personal names were rarely perpetuated, because the natives believed that any one who adopted the name of a deceased person would not live long; probably his ghostly namesake was supposed to come and fetch him away to the spirit-land.

The same fear of the ghost, which moves people to suppress his old name, naturally leads all persons who bear a similar name to exchange it for another, lest its utterance should attract the attention of the ghost, who cannot reasonably be expected to discriminate between all the different applications of the same name. Thus we are told that in the Adelaide and Encounter Bay tribes of South Australia the repugnance to mentioning the names of those who have died lately is carried so far, that persons who bear the same name as the deceased abandon it, and either adopt temporary names or are known by any others that happen to belong to them. A similar custom prevails among some of the Queensland tribes; but the prohibition to use the names of the dead is not permanent, though it may last for many years. In some Australian tribes the change of name thus brought about is permanent; the old name is laid aside for ever, and the man is known by his new name for the rest of his life, or at least until he is obliged to change it again for a like reason. Among the North American Indians all persons, whether men or women, who bore the name of one who had just died were obliged to abandon it and to adopt other names, which was formally done at the first ceremony of mourning for the dead. In some tribes to the east of the Rocky Mountains this change of name lasted only during the season of mourning, but in other tribes on the Pacific Coast of North America it seems to have been permanent.

Sometimes by an extension of the same reasoning all the near relations of the deceased change their names, whatever they may happen to be, doubtless from a fear that the sound of the familiar names might lure back the vagrant spirit to its old home. Thus in some Victorian tribes the ordinary names of all the next of kin were disused during the period of mourning, and certain general terms, prescribed by custom, were subst.i.tuted for them. To call a mourner by his own name was considered an insult to the departed, and often led to fighting and bloodshed. Among Indian tribes of North-western America near relations of the deceased often change their names "under an impression that spirits will be attracted back to earth if they hear familiar names often repeated." Among the Kiowa Indians the name of the dead is never spoken in the presence of the relatives, and on the death of any member of a family all the others take new names. This custom was noted by Raleigh's colonists on Roanoke Island more than three centuries ago. Among the Lengua Indians not only is a dead man's name never mentioned, but all the survivors change their names also. They say that Death has been among them and has carried off a list of the living, and that he will soon come back for more victims; hence in order to defeat his fell purpose they change their names, believing that on his return Death, though he has got them all on his list, will not be able to identify them under their new names, and will depart to pursue the search elsewhere. Nicobarese mourners take new names in order to escape the unwelcome attentions of the ghost; and for the same purpose they disguise themselves by shaving their heads so that the ghost is unable to recognise them.

Further, when the name of the deceased happens to be that of some common object, such as an animal, or plant, or fire, or water, it is sometimes considered necessary to drop that word in ordinary speech and replace it by another. A custom of this sort, it is plain, may easily be a potent agent of change in language; for where it prevails to any considerable extent many words must constantly become obsolete and new ones spring up. And this tendency has been remarked by observers who have recorded the custom in Australia, America, and elsewhere. For example, with regard to the Australian aborigines it has been noted that "the dialects change with almost every tribe. Some tribes name their children after natural objects; and when the person so named dies, the word is never again mentioned; another word has therefore to be invented for the object after which the child was called." The writer gives as an instance the case of a man whose name Karla signified "fire"; when Karla died, a new word for fire had to be introduced. "Hence," adds the writer, "the language is always changing." Again, in the Encounter Bay tribe of South Australia, if a man of the name of Ngnke, which means "water," were to die, the whole tribe would be obliged to use some other word to express water for a considerable time after his decease. The writer who records this custom surmises that it may explain the presence of a number of synonyms in the language of the tribe. This conjecture is confirmed by what we know of some Victorian tribes whose speech comprised a regular set of synonyms to be used instead of the common terms by all members of a tribe in times of mourning. For instance, if a man called Waa ( "crow") departed this life, during the period of mourning for him n.o.body might call a crow a waa; everybody had to speak of the bird as a narrapart. When a person who rejoiced in the t.i.tle of Ringtail Opossum (weearn) had gone the way of all flesh, his sorrowing relations and the tribe at large were bound for a time to refer to ringtail opossums by the more sonorous name of manuungkuurt. If the community were plunged in grief for the loss of a respected female who bore the honourable name of Turkey Bustard, the proper name for turkey bustards, which was barrim barrim, went out, and tillit tilliitsh came in. And so mutatis mutandis with the names of Black c.o.c.katoo, Grey Duck, Gigantic Crane, Kangaroo, Eagle, Dingo, and the rest.

A similar custom used to be constantly transforming the language of the Abipones of Paraguay, amongst whom, however, a word once abolished seems never to have been revived. New words, says the missionary Dobrizhoffer, sprang up every year like mushrooms in a night, because all words that resembled the names of the dead were abolished by proclamation and others coined in their place. The mint of words was in the hands of the old women of the tribe, and whatever term they stamped with their approval and put in circulation was immediately accepted without a murmur by high and low alike, and spread like wildfire through every camp and settlement of the tribe. You would be astonished, says the same missionary, to see how meekly the whole nation acquiesces in the decision of a withered old hag, and how completely the old familiar words fall instantly out of use and are never repeated either through force of habit or forgetfulness. In the seven years that Dobrizhoffer spent among these Indians the native word for jaguar was changed thrice, and the words for crocodile, thorn, and the slaughter of cattle underwent similar though less varied vicissitudes. As a result of this habit, the vocabularies of the missionaries teemed with erasures, old words having constantly to be struck out as obsolete and new ones inserted in their place. In many tribes of British New Guinea the names of persons are also the names of common things. The people believe that if the name of a deceased person is p.r.o.nounced, his spirit will return, and as they have no wish to see it back among them the mention of his name is tabooed and a new word is created to take its place, whenever the name happens to be a common term of the language. Consequently many words are permanently lost or revived with modified or new meanings. In the Nicobar Islands a similar practice has similarly affected the speech of the natives. "A most singular custom," says Mr. de Roepstorff, "prevails among them which one would suppose must most effectually hinder the 'making of history,' or, at any rate, the transmission of historical narrative. By a strict rule, which has all the sanction of Nicobar superst.i.tion, no man's name may be mentioned after his death! To such a length is this carried that when, as very frequently happens, the man rejoiced in the name of 'Fowl,' 'Hat', 'Fire,' 'Road,' etc., in its Nicobarese equivalent, the use of these words is carefully eschewed for the future, not only as being the personal designation of the deceased, but even as the names of the common things they represent; the words die out of the language, and either new vocables are coined to express the thing intended, or a subst.i.tute for the disused word is found in other Nicobarese dialects or in some foreign tongue. This extraordinary custom not only adds an element of instability to the language, but destroys the continuity of political life, and renders the record of past events precarious and vague, if not impossible."

That a superst.i.tion which suppresses the names of the dead must cut at the very root of historical tradition has been remarked by other workers in this field. "The Klamath people," observes Mr. A. S. Gatschet, "possess no historic traditions going further back in time than a century, for the simple reason that there was a strict law prohibiting the mention of the person or acts of a deceased individual by using his name. This law was rigidly observed among the Californians no less than among the Oregonians, and on its transgression the death penalty could be inflicted. This is certainly enough to suppress all historical knowledge within a people. How can history be written without names?"

In many tribes, however, the power of this superst.i.tion to blot out the memory of the past is to some extent weakened and impaired by a natural tendency of the human mind. Time, which wears out the deepest impressions, inevitably dulls, if it does not wholly efface, the print left on the savage mind by the mystery and horror of death. Sooner or later, as the memory of his loved ones fades slowly away, he becomes more willing to speak of them, and thus their rude names may sometimes be rescued by the philosophic enquirer before they have vanished, like autumn leaves or winter snows, into the vast undistinguished limbo of the past. In some of the Victorian tribes the prohibition to mention the names of the dead remained in force only during the period of mourning; in the Port Lincoln tribe of South Australia it lasted many years. Among the Chinook Indians of North America "custom forbids the mention of a dead man's name, at least till many years have elapsed after the bereavement." Among the Puyallup Indians the observance of the taboo is relaxed after several years, when the mourners have forgotten their grief; and if the deceased was a famous warrior, one of his descendants, for instance a great-grandson, may be named after him. In this tribe the taboo is not much observed at any time except by the relations of the dead. Similarly the Jesuit missionary Lafitau tells us that the name of the departed and the similar names of the survivors were, so to say, buried with the corpse until, the poignancy of their grief being abated, it pleased the relations "to lift up the tree and raise the dead." By raising the dead they meant bestowing the name of the departed upon some one else, who thus became to all intents and purposes a reincarnation of the deceased, since on the principles of savage philosophy the name is a vital part, if not the soul, of the man.

Among the Lapps, when a woman was with child and near the time of her delivery, a deceased ancestor or relation used to appear to her in a dream and inform her what dead person was to be born again in her infant, and whose name the child was therefore to bear. If the woman had no such dream, it fell to the father or the relatives to determine the name by divination or by consulting a wizard. Among the Khonds a birth is celebrated on the seventh day after the event by a feast given to the priest and to the whole village. To determine the child's name the priest drops grains of rice into a cup of water, naming with each grain a deceased ancestor. From the movements of the seed in the water, and from observations made on the person of the infant, he p.r.o.nounces which of his progenitors has reappeared in him, and the child generally, at least among the northern tribes, receives the name of that ancestor. Among the Yorubas, soon after a child has been born, a priest of Ifa, the G.o.d of divination, appears on the scene to ascertain what ancestral soul has been reborn in the infant. As soon as this has been decided, the parents are told that the child must conform in all respects to the manner of life of the ancestor who now animates him or her, and if, as often happens, they profess ignorance, the priest supplies the necessary information. The child usually receives the name of the ancestor who has been born again in him.

4. Names of Kings and other Sacred Persons tabooed

WHEN we see that in primitive society the names of mere commoners, whether alive or dead, are matters of such anxious care, we need not be surprised that great precautions should be taken to guard from harm the names of sacred kings and priests. Thus the name of the king of Dahomey is always kept secret, lest the knowledge of it should enable some evil-minded person to do him a mischief. The appellations by which the different kings of Dahomey have been known to Europeans are not their true names, but mere t.i.tles, or what the natives call "strong names." The natives seem to think that no harm comes of such t.i.tles being known, since they are not, like the birth-names, vitally connected with their owners. In the Galla kingdom of Ghera the birth-name of the sovereign may not be p.r.o.nounced by a subject under pain of death, and common words which resemble it in sound are changed for others. Among the Bahima of Central Africa, when the king dies, his name is abolished from the language, and if his name was that of an animal, a new appellation must be found for the creature at once. For example, the king is often called a lion; hence at the death of a king named Lion a new name for lions in general has to be coined. In Siam it used to be difficult to ascertain the king's real name, since it was carefully kept secret from fear of sorcery; any one who mentioned it was clapped into gaol. The king might only be referred to under certain high-sounding t.i.tles, such as "the august," "the perfect," "the supreme," "the great emperor," "descendant of the angels," and so on. In Burma it was accounted an impiety of the deepest dye to mention the name of the reigning sove