[376] M. J. van Baarda, “Fabelen, verhalen en overleveringen der Galelareezen,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch Indië, xlv. (1895) p. 502. As to the district of Galela in Halmahera see G. Lafond in Bulletin de la Société de Géographie (Paris), ii. série, ix. (1838) pp. 77 sqq. (where Galeta is apparently a misprint for Galela); F. S. A. de Clercq, Bijdragen tot de Kennis der Residentie Ternate (Leyden, 1890), pp. 112 sq.; W. Kükenthal, Forschungsreise in den Molukken und in Borneo (Frankfort, 1896), pp. 147 sqq.
[377] W. W. Skeat, Malay Magic, p. 300.
[378] The theory that taboo is a negative magic was first, I believe, clearly formulated by Messrs. Hubert and Mauss in their essay, “Esquisse d’une théorie générale de la magie,” L’Année Sociologique, vii. (Paris, 1904) p. 56. Compare A. van Gennep, Tabou et Totémisme à Madagascar (Paris, 1904), pp. 19 sqq. I reached the same conclusion independently and stated it in my Lectures on the Early History of the Kingship (London, 1905), pp. 52–54, a passage which I have substantially reproduced in the text. When I wrote it I was unaware that the view had been anticipated by my friends Messrs. Hubert and Mauss. See my note in Man, vi. (1906) pp. 55 sq. The view has been criticised adversely by my friend Mr. R. R. Marett (The Threshold of Religion, pp. 85 sqq.). But the difference between us seems to be mainly one of words; for I regard the supposed mysterious force, to which he gives the Melanesian name of mana, as supplying, so to say, the physical basis both of magic and of taboo, while the logical basis of both is furnished by a misapplication of the laws of the association of ideas. And with this view Mr. Marett, if I apprehend him aright, is to a certain extent in agreement (see particularly pp. 102 sq., 113 sq. of his essay). However, in deference to his criticisms I have here stated the theory in question less absolutely than I did in my Lectures. As to the supposed mysterious force which I take to underlie magic and taboo I may refer particularly to what I have said in The Golden Bough,² i. 319–322, 343. In speaking of taboo I here refer only to those taboos which are protected by magical or religious sanctions, not to those of which the sanctions are purely civil or legal; for I take civil or legal taboos to be merely a later extension of magical or religious taboos, which form the original stock of the institution. See my article “Taboo” in Encyclopaedia Britannica, Ninth Edition, vol. xxiii. pp. 16, 17.
[379] M. J. van Baarda, in Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch Indië, xlv. (1895) p. 507.
[380] F. Boas, “The Eskimo of Baffin Land and Hudson Bay,” Bulletin of the American Museum of Natural History, xv. Part I. (1901) p. 161.
[381] R. F. Kaindl, “Zauberglaube bei den Huzulen,” Globus, lxxvi. (1899) p. 273.
[382] Pliny, Nat. Hist. xxviii. 28.
[383] B. Pilsudski, “Schwangerhaft, Entbindung und Fehlgeburt bei den Bewohnern der Insel Sachalin,” Anthropos, v. (1910) p. 763.
[384] Rev. E. M. Gordon, in Journal and Proceedings of the Asiatic Society of Bengal, New Series, i. (1905) p. 185; id., Indian Folk Tales (London, 1908), pp. 82 sq.
[385] Van Schmid, “Aanteekeningen nopens de zeden, gewoonten en gebruiken, benevens de vooroordeelen en bijgeloovigheden der bevolking van de eilanden Saparoea, Haroekoe, Noessa Laut,” Tijdschrift voor Neêrlands Indië, 1843, dl. ii. p. 604.