[626]. In various places, outside of the Polynesian area, we find terms that bear a more or less close resemblance in signification to taboo.[1038] Melanesian tambu is that which has a sacred character.[1039] The Borneo terms (lali, pemate, mali, penti) are mentioned just above, and there is the pomali of Timor (in the Malayan Archipelago). The Malagasy fady is defined as 'dangerous, prohibited.'[1040] In Gabun (West Africa) orunda is said to mean 'prohibited to human beings.'[1041] The Hebrew tamē is used of things dangerous, not to be touched, ritually defiling,[1042] and this sense sometimes attaches to the term qadosh (rendered in the English version by 'holy'), which involves the presence of a supernatural (and therefore dangerous) quality.[1043]
[627]. From all the facts known it may be concluded that the conception of taboo exists or has existed in some form in a great part of the world,[1044] though its development has differed greatly in different regions. In general its prevalence appears to have been in inverse proportion to that of totemism—it is lacking or feeble in the chief totemic centers, Australia and North America, and strongest in Polynesia, where totemism is hardly recognizable. It may be said that, while totemism appears in those forms of social life that have been created by hunting communities,[1045] taboo is the product of more settled societies, in which agriculture plays an important part. But while this is true, at least in a general way, we are not able to trace all the influences that have determined the development of totemism and taboo; some of these are lost in the obscurity of the remote past, and, unfortunately for purposes of investigation, both taboo and totemism, as we now meet them in actual operation, are in process of decay. Why, for instance, taboo has flourished in Hawaii with its fishing industries and has not flourished in certain half-civilized, partly agricultural North American tribes we are unable to explain precisely. We may fall back on the vague statement that every community has accomplished that for which its genius fitted it, but how the genius of any one people has fitted it for this or that particular task it is not always possible to say.
[628]. The disappearance of the taboo system in civilized nations is to be referred to the general advance in intelligence and morality. Usually this movement is a gradual and silent one, marked by a quiet dropping of usages as they come to be held unnecessary or oppressive. Sometimes a bold individual rebels against the established custom and successfully introduces a new era: thus in Yoruba, under an old custom, when a king died his eldest son was obliged to commit suicide; this custom was set at defiance by a certain Adelu in 1860, and has not since been observed.[1046] All the influences that tend to broaden thought go to displace taboo. The growth of clans into tribes, the promotion of voluntary organizations, secret societies, which displace the old totemistic groups, the growth of agriculture and of commercial relations—all things, in a word, that tend to make the individual prominent and to further family life lead naturally to the abrogation of oppressive taboos.
[629]. Doubtless also among lower tribes intercourse with higher communities has had the same result. One of the most remarkable episodes in the history of taboo is its complete overthrow in the Hawaiian Islands in the year 1819 by a popular movement.[1047] The movement was begun by members of the royal family, particularly by one of the queens, and was eagerly followed by almost the whole population—the result was the final overthrow of the system. This was before the arrival of Christian missionaries; but as foreigners had visited the islands many years before (Captain Cook first came in 1778), it is possible that the suggestion of the reform came from observation of the fact that the taboos were disregarded by those men without evil effects. In any case it was the acceptance of better ideas by the people that led to the revolutionary movement.
[630]. Rôle of taboo in the history of religion. The relation of taboo to morality and religion and to the general organization of society appears from the facts stated above. It has created neither the sense of obligation nor the determination of what is right or wrong in conduct. The sense of obligation is coeval with human society—man, at the moment when he became man, was already potentially a moral being (and a religious being as well).[1048] His experience of life induced rules of conduct, and these, with the concurrence of some hardly definable instincts, became imperative for him—the conception involved in the word 'ought' gradually took shape. The practical content of the conception was determined by all sorts of experience; the decisive consideration was whether or not a given thing was advantageous. The belief arose that certain disadvantageous things were to be referred to extrahuman influences, and such things were of course to be avoided—this belief produced the taboo system.
[631]. The prohibitions of morality sprang from social relations with human beings, the prohibitions of taboo from social relations with superhuman beings—duties to both classes of beings were defined by experience. The rule "thou shalt not kill thy clansman" was a necessity of human society; the rule "thou shalt not touch a corpse" sprang from the fear of a superhuman, malign, death-dealing Power. Avoidance of poisonous herbs was an obligation founded on common experience; avoidance of a chief's food and certain other foods arose from dread of offending a spirit or some occult Power. And so with all taboo prescriptions as contrasted with others relating to conduct.[1049]
[632]. Taboo is in essence religious, not moral. In so far as it supplies a supernatural sanction for moral conduct proper and maintains rational social relations (as when a man's wife and other property are made taboo to all but himself), it is often beneficent. On the other hand, it is antimoral when it elevates to the rank of duties actions that have no basis in human relations or are in any way antagonistic to a healthy human instinct of right. This it has often done, and there has accordingly resulted a conflict between it and morality—a conflict that has formed no small part of the ethical history of the race, its echoes remaining to the present day. In all religions it has been hard to bring about an intelligent harmony between the moral and the ritual. Taboo was not originally irrational—it sprang from the belief (rational for the early time) in the presence of the supernatural in certain objects, and this belief was held to be supported by early experience, according to which it seemed that violations of taboo were followed by sickness or death or other misfortunes. It came to be thought irrational with the progress of knowledge and reflection.
[633]. Taboo, being a religious conception, has been adopted and fostered by all popular systems of religion. It has been set aside not by religion as such but by all the influences that have tended to rationalize religion. Religious leaders have modified it so far as modification has been demanded by public opinion. So enlightened and spiritual minded a man as the apostle Paul declared that an unworthy participation in the eucharistic celebration produced sickness and death.[1050] Innumerable are the taboos that have passed silently into oblivion.
[634]. Taboo, then, is a concomitant of man's moral life that has sometimes opposed, sometimes coalesced with natural morality. Like all widely extending institutions it has tended in part to weld men together; like all irrational restrictions it has tended also to hold men apart. Like all positive law it has fostered the sense of moral obligation, but like all arbitrary law it has weakened the power of intelligent and moral obedience. It has been not the guardian of morality, but a temporary form (useful in a primitive stage of society) in which a part of the moral law expressed itself. The real moral force of society has been sympathetic social intercourse, which, under the guidance of an implicit moral ideal, has been constantly employed in trying to spiritualize or to reject those enactments of taboo that have been proved by experience, observation, and reflection to be injurious.[1051]