[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 Römer, p. 62 foll., where the dies lustricus is compared with the Greek ἀμφιδρὁμια. 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 Römer, pp. 10 and 81, and Mommsen, Röm. Forschungen, i. 1 foll. Marquardt must be wrong in stating (p. 10) that only the praenomen was given on the dies lustricus; children dying before that day usually, as he says on p. 82 note, have no name in inscriptions, and that ceremony must surely have introduced the child to the gens of its parents. Certainly that introduction had not to wait till the toga virilis was taken; though Tertull. de Idol. 16 looks at first a little like it. The same statement is made in the Dict. of Antiq., s.v. "nomen." Macr. Sat. i. 16. 36, and Fest. 120, simply speak of nomen.
[32] Fowler, R.F. p. 56; De Marchi, op. cit. p. 176. For the primitive ideas about puberty, Crawley, Mystic Rose, ch. xiii. The idea of the Romans seems to have been simply that the child, who had so far needed special protection from evil influences (of what kind in particular it is impossible to say) by purple-striped toga and amulet (see below, p. 60), was now entering a stage when these were no longer needed. All notions of taboo seem to have vanished.