[60] Varro, L.L. vii. 84; Ovid, Fasti, i. 629; Petronius, Sat. 44. There are many parallels in Greek ritual.
[61] See below, p. [146]. Mr. Marett suggests to me a comparison with the rongo (sacred) of the Melanesians, and tapu as used of a place by them, i.e. set apart by a human authority; Codrington, Melanesians, p. 77.
[62] Wissowa, R.K. p. 408 foll.; cp. 323 and notes.
[63] The fullest account of this will be found in Marquardt, p. 262 foll. For the case of a man killed by lightning, see note 4 on p. 263; the body was not burnt but buried, and the grave became a bidental, and religiosum.
[64] For the intricate pontifical law of burial-places see Wissowa, p. 409. The quotation from Masurius is in Gellius iv. 9. 8, "M. Sabinus in commentariis quos de indigenis composuit." The word sanctitas is here used merely by way of explanation and not in a technical sense; for which see Marq. p. 145 and references; but it seems to have had a special use in the cult of the dead. (See below, p. [470].)
[65] Quoted by Macrobius, Sat. iii. 3. 8. For Sulpicius see Social Life at Rome in the Age of Cicero, p. 118 foll.
[66] Festus, p. 278. This Aelius lived at the end of the Republican period, and belonged to the school of Sulpicius; Schanz, Gesch. der röm. Lit. i. pt. 2, p. 486.
[67] e.g. the three days on which the mundus was open were all comitiales, though at the same time religiosi.
[68] R.K. pp. 376, 377.
[69] The authorities for the story are Verrius Flaccus, ap. Gell. v. 17, and Macrobius, Sat. i. 16. 21.