The term Taboo is one of the very few words which the English language has borrowed from the speech of savages. In the Polynesian tongue, from which we have adopted it, the word designates a remarkable system which has deeply influenced the religious, social, and political life of the Oceanic islanders, both Polynesians and Melanesians, particularly by inculcating a superstitious veneration for the persons of nobles and the rights of private property. When about the year 1886 my ever-lamented friend William Robertson Smith asked me to write an article on Taboo for the Ninth Edition of the _Encyclopaedia Britannica_, I shared what I believe to have been at the time the current view of anthropologists, that the institution in question was confined to the brown and black races of the Pacific. But an attentive study of the accounts given of Taboo by observers who wrote while it still flourished in Polynesia soon led me to modify that view. The analogies which the system presents to the superstitions, not only of savages elsewhere, but of the civilised races of antiquity, were too numerous and too striking to be overlooked; and I came to the conclusion that Taboo is only one of a number of similar systems of superstition which among many, perhaps among all races of men have contributed in large measure, under many different names and with many variations of detail, to build up the complex fabric of society in all the various sides or elements of it which we describe as religious, social, political, moral and economic. This conclusion I briefly indicated in my article. My general views on the subject were accepted by my friend Robertson Smith and applied by him in his celebrated _Lectures_ to the elucidation of some aspects of Semitic religion. Since then the importance of Taboo and of systems like it in the evolution of religion and morality, of government and property, has been generally recognised and has indeed become a commonplace of anthropology.