[64] De Sen. 21, 77; Tusc. Disp. v, 13, 38.
[65] The term 'sacred' in early thought has no ethical significance; it involves only the idea that an object is imbued with some superhuman quality, and is therefore dangerous and not to be touched.
[66] On modes of burial, see article "Funérailles" in La Grande Encyclopédie. Other considerations, however (hygienic, for example), may have had influence on the treatment of corpses.
[67] In the Talmud the books of the Sacred Scriptures are said to "defile the hands," that is, they are taboo (Yadaim, Mishna, 3, 5).
[68] The lower animals also are sometimes credited with more than one soul: so the bear among the Sioux (Charlevoix, Nouvelle France, vi, 28; Schoolcraft, Indian Tribes of the United States, iii, 229).
[69] Williams, Fiji, i, 241; Tylor, Primitive Culture, i, 434, cf. Brinton, Lenâpé, p. 69; Cross, in Journal of the American Oriental Society, iv, 310 (Karens); W. Ellis, Madagascar, i, 393; A. B. Ellis, The Eẃe-speaking Peoples, p. 114, and The Tshi-speaking Peoples, p. 149 ff.; Kingsley, West African Studies, p. 200 ff.; Skeat, Malay Magic, p. 50.
[70] Journal of the American Oriental Society, iv, 310.
[71] Cf. Hopkins, Religions of India, p. 530.
[72] See below, § 46 ff.
[73] See Maspero (1897), Dawn of Civilization, p. 108 f.; W. M. Müller in Encyclopædia Biblica, article "Egypt"; Petrie, Religion and Conscience in Ancient Egypt, pp. 30 ff., 48 ff.; Breasted, History of Egypt, p. 63 f.; Erman, Handbook of Egyptian Religion, pp. 86 f., 108; Wiedemann, Religion of the Ancient Egyptians, p. 234 ff.