There is a good example of the feeling in modern Italy in a book called _In the Abruzzi_, by Anne Macdonell, p. 275. I have experienced it in remote parts of South Wales long ago. Moritz, the German pastor who travelled on foot in England towards the end of the eighteenth century, noted that even the innkeepers were constantly unwilling to take him in. His book was reprinted in Cassell's National Library some years ago. [46] See the very interesting chapter in _The Origin and Development of Moral Ideas_, vol. i. p. 570 foll., especially p. 590 foll. Dr. Westermarck aptly points out that hospitality is almost universal among "rude" peoples, and loses its hold as they become more civilised. M. van Gennep in his recently published work, _Les Rites de Passage_, has attempted to classify the various rites relating to taboo of strangers; see ch. iii., especially p. 38 foll. [47] Jevons, _Introduction_, p. 70. [48] Gellius x. 15. 8, "vinctum, si aedes eius introierit, solui necessum est." (In hot countries chains still usually, or in some degree, take the place of bolts and bars, _e.g._ in the Soudan, as I am told by an old pupil now in the Soudan civil service.) The regular Latin phrase for imprisonment is "in vincula conicere": Pauly-Wissowa, _s.v._ "carcer." [49] Gellius, _l.c._; Serv. _Aen._ ii. 57, a curious passage, in which the release of Sinon from his bonds by King Priam is compared with that of the prisoner who enters the flaminia (house of the Flamen Dialis). That there was something in the iron which interfered with the religious efficacy of the Flamen seems likely; cp. the rule that he might wear no ring unless it were broken, and have no knot about his dress. But the latter restriction suggests that binding may have been originally the object of the taboo (cp. Ovid, _Fasti_, v. 432), and that the iron taboo came in with the iron age. Appel, _de Romanorum precationibus_, p. 82, note 2, seems so to understand it. Cp. Eurip. _Iph. Taur._ 468, where Orestes and Pylades are unbound before entering the temple.