specially affected by this proceeding, and it is to be remarked that in them the causes of prohibition have been different. In the South Sea Islands, words have been tabued, from connexion with the names of chiefs; in Australia, Van Diemen's Land, and among the Abipones of South America, from connexion with the names of the dead; while in South Africa, the avoidance of the names of certain relatives by marriage has led to a result in some degree similar.
Captain Cook noticed in Tahiti that when a chief came to the royal dignity, any words resembling his name were changed. Even to call a horse or a dog "Prince" or "Princess," was disgusting to the native mind.[1] Polack says that from a New Zealand chief being called "Wai," which means "water," a new name had to be given to water. A chief was called "Maripi," or "knife;" and knives were called, in consequence, by another name, "nekra."[2] Hale, the philologist to the U. S. Exploring Expedition, gives an account of the similar Tahitian practice known as te pi, by virtue of which, for instance, the syllable tu was changed even in indifferent words, because there was a king whose name was Tu. Thus fetu (star) was changed to fetia, tui (to strike) became tiai, and so on.[3]
Mentioning the Australian prohibition of uttering the names of the dead, Mr. Eyre says:—"In cases where the name of a native has been that of some bird or animal of almost daily recurrence, a new name is given to the object, and adopted in the language of the tribe. Thus at Moorunde, a favourite son of the native Tenberry was called Torpool, or the Teal; upon the child's death the appellation of tilquaitch was given to the teal, and that of torpool altogether dropped among the Moorunde tribe."[4] The change of language in Tasmania, which has resulted from dropping the names of the dead, is thus described by Mr. Milligan:—"The elision and absolute rejection and disuse of words from time to time has been noticed as a source of change in the Aboriginal dialects. It happened thus:—The
