We may probably discover the nature of the instinct underlying much of the cathartic custom-law by taking as our typical example the savage feeling about blood. Evidence from almost every society in the world yields proof that the stain of blood is the primary impurity that needs a purifying ritual: hence arose a body of rules that were a burden upon domestic life, hence the elaborate purifications of warriors after battle or of the individual homicide. Such rules in no way remind us of the natural desire to take a bath at the end of a warm field-day: the savage purifications after battle may last for weeks; it is recorded that a North American Indian tribe was extirpated because it needed a month to wipe off the stain of a single conflict, while their enemies needed only a week for that purpose and therefore had the advantage of three weeks’ start in preparing for the next attack. The sense-instinct that suggests all this is probably some primeval terror or aversion evoked by certain objects, as we see animals {95} shrink with disgust at the sight or smell of blood. The nerves of savage man are strangely excited by certain stimuli of touch, smell, taste, sight: the specially exciting object is something that we should call “mysterious,” “weird,” or, still more expressively, “uncanny.” To the primitive mind nothing was more uncanny than blood, and there are people still who faint at the sight of it: for “the blood is the life,” life and death are the great primeval mysteries, and all the physical substances that are associated with the inner principle of either partake of this mysteriousness. For the savage, what is mysterious is also dangerous and not to be lightly handled or approached. Now, the man who incurs such stain not merely is exposed to some unaccountable danger himself, but he is able to infect others by contagion; he spreads a sort of miasma, he is the conducting vehicle of a dangerous spiritual electricity--mere metaphors, which, however, may enable us to catch something of the primitive thought. Such a {96} man therefore must avoid communion with his fellows for a time, must be “tabooed”; and will naturally endeavour to remove the “tapu” or dangerous “miasma” by some magic rites of cleansing or release. The kinsmen of the recently dead in all primitive societies are impure, because they have come into contact with death, the chief source of all impurity; therefore they must be isolated, and, until they are purified, must wear some badge or external mark--which we call “mourning”--to warn others against approaching them. The “tapu” still remains in civilised communities; we abstain from intruding on the bereaved family, though we give a different motive for our keeping aloof. It so often happens that in such matters we act as the savage acts; but we must abandon for a time our normal way of looking at things in order to imagine his. To us a corpse may be an object of aversion, and it is in some