k of the organised religious life of family and State which
we are going to study. But I must first devote a lecture to another
class of primitive survivals.

NOTES TO LECTURE II

[23] Renel, _Les Enseignes_, p. 43 foll. For the
contrary view, Deubner in _Archiv_, 1910, p. 490.

[24] On taboo in general, Jevons, _Introduction to the
History of Religion_, ch. vi.; Robertson Smith,
_Religion of the Semites_, p. 142 foll.; Frazer, _Golden
Bough_ (ed. 2), i. 343; Crawley, _The Mystic Rose_,
_passim_. On the relation of taboo to magic, Marett,
_Threshold of Religion_, p. 85 foll. Lately M. van
Gennep in his _Rites de passage_ has attempted to
classify and explain the various rites resulting from
taboo.

[25] See the _Transactions of the Congress_ (Oxford
University Press), vol. i. p. 121 foll. M. Reinach had
alleged that the gens Fabia was originally a totem clan,
_Mythes et cultes_, i. p. 47.

[26] Marett, _On the Threshold of Religion_, p. 137
foll. "In _taboo_ the mystic thing is not to be lightly
approached (negative aspect); _qua mana_, it is instinct
with mystic power (positive aspect)": so Mr. Marett
states the distinction in a private letter.

[27] _Evolution of Religion_, p. 94.

[28] _Introduction_, ch. viii.; Westermarck, _Origin and
Development of Ethical Ideas_, i. 233 foll.

[29] See a paper by the author in the _Transactions of
the Congress of the History of Religions_, 1908, ii. 169
foll.

[30] Macrobius, _Sat._ i. 16. 36; De Marchi, _La
Religione nella vita domestica_, i. p. 169 foll.;
Samter, _Familienfeste der Griechen und Roemer,_ p. 62
foll., where the _dies lustricus_ is compared with the
Greek [Greek: amphidromia]. Unfortunately the details of
the Roman rite are unknown to us, which seems to
indicate that the primitive or magical character of it
had disappeared. Van Gennep, _op. cit._ ch. v., reviews
and classifies our present knowledge of this kind of
rite. See also Crawley, _Mystic Rose_, p. 435 foll.

[31] Crawley, _op. cit._ p. 436; Frazer, _G.B._ i. 403
foll. From this point of view Roman names need a closer
examination than they have yet received. See, however,
Marquardt, _Privatleben der Roemer_, pp. 10 and 81, and
Mommsen, _Roem. Forschungen_, i. 1 foll. Marquardt must
be wrong in stating (p. 10) that only