[1090] Ibid., p. 560.
[1091] See above, pp. 303, 306. Cf. Spencer and Gillen, Nat. Tr., p. 498; Nor. Tr., pp. 506, 507, 518 f., 526; Howitt, Nat. Tr., p. 449, 461, 469; Mathews, in J. of R.S. of N.S. Wales, XXXVIII, p. 274; Schulze, loc. cit., p. 231; Wyatt, Adelaide and Encounter Bay Tribes, in Woods, pp. 165, 198.
[1092] Australian Aborigines, p. 42.
[1093] Howitt, Nat. Tr., pp. 470-471.
[1094] On this question, see Robertson Smith, Religion of the Semites, pp. 152 ff., 446, 481; Frazer, art. Taboo in Encyc. Brit., Jevons, Introduction to the History of Religions, pp. 59 f.; Crawley, Mystic Rose, ch. ii-ix; Van Gennep, Tabou et Totemisme à Madagascar, ch. iii.
[1095] See references above, p. 128, n. 1. Cf. Nor. Tr., pp. 323, 324; Nat. Tr., p. 168; Taplin, The Narrinyeri, p. 16; Roth, North Queensland Ethnography. Bull. 10, Records of Austral. Museum, VII, p. 76.
[1096] It is to be remembered that when it is a religious interdict that has been violated, these sanctions are not the only ones; there is also a real punishment or a stigma of opinion.
[1097] See Jevons, Introduction to the History of Religions, pp. 67-68. We say nothing of the recent, and slightly explicit, theory of Crawley (Mystic Rose, ch. iv-vii), according to which the contagiousness of taboos is due to a false interpretation of the phenomena of contagion. It is arbitrary. As Jevons very truly says in the passage to which we refer, the contagious character of sacredness is affirmed a priori, and not on a faith in badly interpreted experiences.
[1098] See above, p. 229.
[1099] See above, p. 194.