Dr. Farnell, who had touched on the
subject in the _Hibbert Journal_ for 1907, p. 689, and
had taken the more obvious view that death in a family
disqualified for actions requiring extreme holiness.

[367] The passages are collected in Marquardt, p. 174
foll.; we may notice in particular Livy xlv. 5. 4,
where, though only the washing of hands is referred to,
we have the important statement that "omnis praefatio
sacrorum," _i.e._ the preliminary exhortation of the
priest, enjoined _purae manus_. Livy must be using the
language of Roman ritual, though he is not speaking here
of a Roman rite. For the material of sacred utensils see
Henzen, _Acta Fratr. Arv._ p. 30.

[368] Tibullus ii. 1. 11.

[369] Cic. _de Legibus_, ii. 10. 24.

[370] Westermarck, _Origin and Development of Moral
Ideas_, ii. 352 foll.; consult the index for further
allusions to the subject. Cp. Farnell, _Evolution of
Religion_, Lecture III. [Fehrle, _Die kultische
Keuschheit im Altertum_ (Giessen, 1910), has reached me
too late for use in this chapter.]

[371] Full details, with the most important references
quoted in full, are in Marquardt, p. 172 foll.; but some
of the latter are applicable only to the Graeco-Roman
period.

[372] So we may gather from the Lex Furfensis of 58 B.C.
(_C.I.L._ ix. 3513), and that of the Ara Augusti at
Narbo of A.D. 12 (_C.I.L._ xii. 4333).

[373] The real origin of the pontifices and their name
is unknown to us. If they took their name from the
bridging of the Tiber, as Varro held (_L.L._ v. 83) and
as the majority of scholars believe (see O. Gilbert,
_Rom. Topographie_, ii. 220, note), the difficulty
remains that they are found in such a city as Praeneste,
where there was no river to be bridged, and where they
could not well have been merely an offshoot from the
Roman college; see Wissowa, _R.K._ p. 432, note. Nor can
we explain how they came to be set in charge of the _ius
divinum_; and where there are no data conjecture is
useless.

[374] The covering of the head (_operto capite_, as
opposed to _aperto capite_ of the _Graecus ritus_) is
usually explained as meant to shut out all sounds
belonging to the world of the _profanum_; and the
playing of the tibicines is interpreted in the same way.
Hubert et Mauss explain the covered h