initiation are forbidden to eat with the women, lest they "grow ugly or
become grey."

It was probably some fear of the charm-weaving power of woman which lay
at the root of the rules which forbade her to speak her husband's name,
the implication being that she might use it in some incantation against
him. For instance, a Zulu woman was forbidden to speak her husband's
name; if she did so, she would be suspected of witchcraft.[47] Herodotus
tells us that no Ionian woman would ever mention the name of her
husband, nor may a Hindu woman do so.[48]

Frazer says that the custom of the Kaffir woman of South Africa not to
speak the name of her own or husband's relations has given rise to an
almost entirely different language from that of the men through the
substitution of new words for the words thus banned. Once this "women's
speech" had arisen, it would of course not be used by the men because of
the universal contempt for woman and all that pertained to her. This may
have been the origin of the use of different dialects in some tribes,
such as the Japanese, the Arawaks, some Brazilian tribes, and
others.[49]

Although the division of labour between the sexes had a natural
biological basis, and indeed had its beginning in the animal world long
before man as such came into existence, the idea of the uncleanness of
woman was carried over to her work, which became beneath the dignity of
man. As a result, there grew up a series of taboos which absolutely
fixed the sphere of woman's labour, and prohibited her from encroaching
on the pursuits of man lest they be degraded by her use, quite as much
as they barred man from her specific activities. In Nicaragua, for
example, it is a rule that the marketing shall be done by women. In