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moment have to choose between swallowing a bone and losing the crocodile。
This last rule is an instance of the things which the hunter abstains from doing lest； on the principle that like produces like； they should spoil his luck。 For it is to be observed that the system of sympathetic magic is not merely composed of positive precepts； it comprises a very large number of negative precepts； that is； prohibitions。 It tells you not merely what to do； but also what to leave undone。 The positive precepts are charms： the negative precepts are taboos。 In fact the whole doctrine of taboo； or at all events a large part of it； would seem to be only a special application of sympathetic magic； with its two great laws of similarity and contact。 Though these laws are certainly not formulated in so many words nor even conceived in the abstract by the savage； they are nevertheless implicitly believed by him to regulate the course of nature quite independently of human will。 He thinks that if he acts in a certain way； certain consequences will inevitably follow in virtue of one or other of these laws； and if the consequences of a particular act appear to him likely to prove disagreeable or dangerous； he is naturally careful not to act in that way lest he should incur them。 In other words； he abstains from doing that which； in accordance with his mistaken notions of cause and effect； he falsely believes would injure him； in short； he subjects himself to a taboo。 Thus taboo is so far a negative application of practical magic。 Positive magic or sorcery says； Do this in order that so and so may happen。 Negative magic or taboo says； Do not do this； lest so and so should happen。 The aim of positive magic or sorcery is to produce a desired event； the aim of negative magic or taboo is to avoid an undesirable one。 But both consequences； the desirable and the undesirable； are supposed to be brought about in accordance with the laws of similarity and contact。 And just as the desired consequence is not really effected by the observance of a magical ceremony； so the dreaded consequence does not really result from the violation of a taboo。 If the supposed evil necessarily followed a breach of taboo； the taboo would not be a taboo but a precept of morality or common sense。 It is not a taboo to say； Do not put your hand in the fire； it is a rule of common sense； because the forbidden action entails a real； not an imaginary evil。 In short； those negative precepts which we call taboo are just as vain and futile as those positive precepts which we call sorcery。 The two things are merely opposite sides or poles of one great disastrous fallacy； a mistaken conception of the association of ideas。 Of that fallacy； sorcery is the positive； and taboo the negative pole。 If we give the general name of magic to the whole erroneous system； both theoretical and practical； then taboo may be defined as the negative side of practical magic。 To put this in tabular form：
I have made these remarks on taboo and its relations to magic because I am about to give some instances of taboos observed by hunters； fishermen； and others； and I wished to show that they fall under the head of Sympathetic Magic； being only particular applications of that general theory。 Thus； among the Esquimaux boys are forbidden to play cat's cradle； because if they did so their fingers might in later life become entangled in the harpoon…line。 Here the taboo is obviously an application of the law of similarity； which is the basis of homoeopathic magic： as the child's fingers are entangled by the string in playing cat's cradle； so they will be entangled by the harpoonline when he is a man and hunts whales。 Again； among the Huzuls of the Carpathian Mountains the wife of a hunter may not spin while her husband is eating； or the game will turn and wind like the spindle； and the hunter will be unable to hit it。 Here again the taboo is clearly derived from the law of similarity。 So； too； in most parts of ancient Italy women were forbidden by law to spin on the highroads as they walked； or even to carry their spindles openly； because any such action was believed to injure the crops。 Probably the notion was that the twirling of the spindle would twirl the corn…stalks and prevent them from growing straight。 So； too； among the Ainos of Saghalien a pregnant woman may not spin nor twist ropes for two months before her delivery； because they think that if she did so the child's guts might be entangled like the thread。 For a like reason in Bilaspore； a district of India； when the chief men of a village meet in council； no one present should twirl a spindle； for they think that if such a thing were to happen； the discussion； like the spindle； would move in a circle and never be wound up。 In some of the East Indian islands any one who comes to the house of a hunter must walk straight in； he may not loiter at the door； for were he to do so； the game would in like manner stop in front of the hunter's snares and then turn back； instead of being caught in the trap。 For a similar reason it is a rule with the Toradjas of Central Celebes that no one may stand or loiter on the ladder of a house where there is a pregnant woman； for such delay would retard the birth of the child； and in various parts of Sumatra the woman herself in these circumstances is forbidden to stand at the door or on the top rung of the house…ladder under pain of suffering hard labour for her imprudence in neglecting so elementary a precaution。 Malays engaged in the search for camphor eat their food dry and take care not to pound their salt fine。 The reason is that the camphor occurs in the form of small grains deposited in the cracks of the trunk of the camphor tree。 Accordingly it seems plain to the Malay that if； while seeking for camphor； he were to eat his salt finely ground； the camphor would be found also in fine grains； whereas by eating his salt coarse he ensures that the grains of the camphor will also be large。 Camphor hunters in Borneo use the leathery sheath of the leaf…stalk of the Penang palm as a plate for food； and during the whole of the expedition they will never wash the plate； for fear that the camphor might dissolve and disappear from the crevices of the tree。 Apparently they think that to wash their plates would be to wash out the camphor crystals from the trees in which they are imbedded。 The chief product of some parts of Laos； a province of Siam； is lac。 This is a resinous gum exuded by a red insect on the young branches of trees； to which the little creatures have to be attached by hand。 All who engage in the business of gathering the gum abstain from washing themselves and especially from cleansing their heads； lest by removing the parasites from their hair they should detach the other insects from the boughs。 Again； a Blackfoot Indian who has set a trap for eagles； and is watching it； would not eat rosebuds on any account； for he argues that if he did so； and an eagle alighted near the trap； the rosebuds in his own stomach would make the bird itch； with the result that instead of swallowing the bait the eagle would merely sit and scratch himself。 Following this train of thought the eagle hunter also refrains from using an awl whe