Modesty of speech has, however, a deep and primitive basis, although in modern Europe it only became conspicuous at the beginning of the eighteenth century. "All over the world," as Dufour put it, "to do is good, to say is bad." Reticences of speech are not adequately accounted for by the statement that modesty tends to irradiate from the action to the words describing the action, for there is a tendency for modesty to be more deeply rooted in the words than in the actions. "Modest women," as Kleinpaul truly remarks, "have a much greater horror of saying immodest things than of doing them; they believe that fig-leaves were especially made for the mouth." (Kleinpaul, _Sprache ohne Worte_, p. 309.) It is a tendency which is linked on to the religious and ritual feeling which we have already found to be a factor of modesty, and which, even when applied to language, appears to have an almost or quite instinctive basis, for it is found among the most primitive savages, who very frequently regard a name as too sacred or dangerous to utter. Among the tribes of Central Australia, in addition to his ordinary name, each individual has his sacred or secret name, only known to the older and fully initiated members of his own totemic group; among the Warramunga, it is not permitted to women to utter even a man's ordinary name, though she knows it. (Spencer and Gillen, _Northern Tribes of Central Australia_, p. 581.) In the mysterious region of sex, this feeling easily takes root. In many parts of the world, men use among themselves, and women use among themselves, words and even languages which they may not use without impropriety in speaking to persons of the opposite sex, and it has been shown that exogamy, or the fact that the wife belongs to a different tribe, will not always account for this phenomenon. (Crawley, _The Mystic Rose_, p. 46.) A special vocabulary for the generative organs and functions is very widespread. Thus, in northwest Central Queensland, there is both a decent and an indecent vocabulary for the sexual parts; in Mitakoodi language, for instance, _me-ne_ may be used for the vulva in the best aboriginal society, but _koon-ja_ and _pukkil_, which are names for the same parts, are the most blackguardly words known to the natives. (W. Roth, _Ethnological Studies Among the Queensland Aborigines_, p. 184.) Among the Malays, _puki_ is also a name for the vulva which it is very indecent to utter, and it is only used in public by people under the influence of an obsessive nervous disorder. (W. Gilman Ellis, "Latah," _Journal of Mental Science_, Jan., 1897.) The Swahili women of Africa have a private metaphorical language of their own, referring to sexual matters (Zache, _Zeitschrift für Ethnologie_, 1899, Heft 2-3, pp.