[56.4] Rev. E. Casalis, _The Basutos_, p. 267. The writer tells us (pp. 255 _sq._) that “death with all that immediately precedes or follows it, is in the eyes of these people the greatest of all defilements. Thus the sick, persons who have touched or buried a corpse, or who have dug the grave, individuals who inadvertently walk over or sit upon a grave, the near relatives of a person deceased, murderers, warriors who have killed their enemies in battle, are all considered impure.” No doubt all such persons would also be prohibited from handling the corn. [57.1] Edward Westermarck, _Ceremonies and Beliefs connected with Agriculture, Certain Dates of the Solar Year, and the Weather in Morocco_ (Helsingfors, 1913), p. 46. [57.2] E. Westermarck, _op. cit._ p. 54; compare pp. 17, 23, 47. [57.3] C. G. Seligmann, _s.v._ “Dinka,” in Dr. J. Hastings’s _Encyclopaedia of Religion and Ethics_, iv. (Edinburgh, 1911) p. 709. [57.4] Henri A. Junod, “Les conceptions physiologiques des Bantou Sud-Africains et leurs tabous,” _Revue d’ Ethnographie et de Sociologie_, i. (1910) p. 146 note 2. [59.1] Henri A. Junod, _The Life of a South African Tribe_ (Neuchatel, 1912-1913), ii. 60-62. [59.2] A. van Gennep, _Tabou et Totémisme à Madagascar_ (Paris, 1904), pp. 342 _sq._, quoting the evidence of M. Gabriel Ferrand. Similar testimony was given to me verbally by M. Ferrand at Paris, 19th April, 1910. Compare Gabriel Ferrand, _Les Musulmans à Madagascar et aux Iles Comores_, Deuxième Partie (Paris, 1893), pp. 20 _sq._ [60.1] In Fiji the rite of circumcision used to be followed by sexual orgies in which brothers and sisters appear to have been intentionally coupled. See Rev. Lorimer Fison, “The Nanga, or Sacred Stone Enclosure of Wainimala, Fiji,” _Journal of the Anthropological Institute_, xiv. (1885) pp. 27-30, with the note of Sir Edward B. Tylor on pp. 28 _sq._; _Totemism and Exogamy_, ii. 145-148. Such periods of general licence accorded to the whole community are perhaps best explained as temporary revivals of an old custom of sexual communism. But this explanation seems scarcely applicable to cases like those cited in the text, where the licence is not granted to the whole people but enjoined on a few individuals only in special circumstances. As to other apparent cases of reversion to primitive sexual communism, see _Totemism and Exogamy_, i. 311 _sqq._ [60.2] Job xxxi. 11 _sq._ (Revised Version). [60.3] תְּכןּאָה. See _Hebrew and English Lexicon_, by F. Brown, S. R. Driver, and Ch. A. Briggs (Oxford, 1906), p. 100. [61.1] Genesis xii. 10-20, xx. 1-18. [61.2] Leviticus xviii. 24 _sq._ [61.3] Sophocles, _Oedipus Tyrannus_, 22 _sqq._, 95 _sqq._ [61.4] Tacitus, _Annals_, xii. 4 and 8. [62.1] See _The Magic Art and the Evolution of Kings_, i. 12, 14 _sqq._ [62.2] G. Keating, _History of Ireland_, translated by J. O’Mahony (New York, 1857), pp. 337 _sq._; P. W. Joyce, _Social History of Ancient Ireland_ (London, 1903), ii. 512 _sq._