[31.1] N. Adriani en Alb. C. Kruijt, _De Bare’e-sprekende Toradja’s van Midden-Celebes_, i. (Batavia, 1912) pp. 399-401. [31.2] H. F. Standing, “Malagasy _fady_,” _The Antananarivo Annual and Madagascar Magazine_, vol. ii. (Antananarivo, 1896) pp. 252-265 (_Reprint of the second Four Numbers_). [31.3] A. van Gennep, _Tabou et Totémisme à Madagascar_ (Paris, 1904). [31.4] A. van Gennep, _op. cit._ pp. 183 _sqq._ [31.5] A. van Gennep, _Tabou et Totémisme à Madagascar_, p. 184. The writer has devoted a chapter (xi. pp. 183-193) to taboos of property. [31.6] H. F. Standing, “Malagasy _fady_,” _Antananarivo Annual and Madagascar Magazine_, vol. ii. (Antananarivo, 1896) p. 256. [32.1] W. Ellis, _History of Madagascar_ (London, preface dated 1838), i. 414. [32.2] E. Westermarck, _The Origin and Development of the Moral Ideas_, ii. (London, 1908) pp. 59-69. In an article on taboo published many years ago (_Encyclopaedia Britannica_, Ninth Edition, xxiii. (1888) pp. 15 _sqq._) I briefly pointed out the part which the system of taboo has played in the evolution of law and morality. I may be allowed to quote a passage from the article: “The original character of the taboo must be looked for not in its civil but in its religious element. It was not the creation of a legislator, but the gradual outgrowth of animistic beliefs, to which the ambition and avarice of chiefs and priests afterwards gave an artificial extension. But in serving the cause of avarice and ambition it subserved the progress of civilization, by fostering conceptions of the rights of property and the sanctity of the marriage tie,--conceptions which in time grew strong enough to stand by themselves and to fling away the crutch of superstition which in earlier days had been their sole support. For we shall scarcely err in believing that even in advanced societies the moral sentiments, in so far as they are merely sentiments and are not based on an induction from experience, derive much of their force from an original system of taboo. Thus on the taboo were grafted the golden fruits of law and morality, while the parent stem dwindled slowly into the sour crabs and empty husks of popular superstition on which the swine of modern society are still content to feed.” [33.1] É. Aymonier, _Notes sur le Laos_ (Saigon, 1885), p. 233. [33.2] _Central Provinces, Ethnographic Survey_, vii., _Draft Articles on Forest Tribes_, Third Series (Allahabad, 1911), p. 45. [33.3] R. Percival, _Account of the Island of Ceylon_ (London, 1803), p. 198. [33.4] C. F. Ph. v. Martius, _Zur Ethnographie Amerikas, zumal Brasiliens_ (Leipsic, 1867), p. 86. [33.5] P. Giran, _Magie et Religion Annamites_ (Paris, 1912), p. 186. [34.1] P. Giran, _op. cit._, pp. 190 _sq._ [34.2] H. Sundermann, _Die Insel Nias und die Mission daselbst_ (Barmen, 1905), p. 34. [36.1] Edwin H. Gomes, _Seventeen Years among the Sea Dyaks of Borneo_ (London, 1911), pp. 64-66.