The Roman Festivals of the Period of the Republic An...

1454. This is much what Dion. Hal. 2. 48 says was one view held in his time: οὐκ ἔχοντας εἰπεῖν τὸ ἀκριβὲς εἴτε Ἄρης ἐστὶν εἴτε ἕτερός τις ὁμοίας Ἄρει τιμὰς ἔχων.

1455. See on Jan. 9. Fest. 254.

1456. Gilbert, i. 283, points out that in the Argean itinerary (Jord. Top. ii. 237 foll.) one of the divisions of the Quirinal bears the name, and infers the gradual spread of the cult of Quirinus over the whole hill; but he insists that it was introduced from the Palatine. The general result of his wild but ingenious combinations is to infer a religious conquest of the Quirinal from the Palatine.

1457. Aust, op. cit. pp. 11 and 33. Mommsen, C. I. L. i. 310, takes the one of unknown date as the older.

1458. Aust, op. cit. 51, where for Liv. 4. 21 read Liv. 5. 40.

1459. Preller, i. 356.

1460. Q. R. 46; Ennius ap. Nonium 120; Gell. 13. 23.

1461. Plin. H. N. 15. 120.

1462. i. 373.

1463. See under April 25, Aug. 21, Dec. 23. Marq. 335; Schwegler, i. 334.

1464. Liv. 5. 40, 7 and 8.

1465. L. L. 6. 13. According to Macrob. (1. 13. 15) the five last days of February were added after the intercalation, in order that March might follow on Feb., and not on the intercalated days.

1466. H. N. 18. 8. See above, p. 304.

1467. Fasti, 2. 643 foll.

1468.

Te duo diversa domini pro parte coronant,

Binaque serta tibi binaque liba ferunt.

1469. This must be a son of the family. We have, therefore, in this charming picture the predecessors of the Rex, the Regina sacrorum, the flamines, and the Vestal Virgins.

Stat puer et manibus lata canistra tenet.

Inde ubi ter fruges medios immisit in ignes,

Porrigit incisos filia parva favos.

De-Marchi, p. 231, gives a cut of a painting at Herculaneum which may represent a scene of this kind.

1470. Gromatici veteres, i. 141. See Rudorff in vol. ii. 236 for an interesting discussion of the religio terminorum and its ethical and legal results.

1471. Rudorff, l. c. 237.

1472. Jevons, Introduction to the History of Religion, 149.

1473. Robertson Smith, Religion of the Semites, 187 foll.

1474. See under September, p. 229 foll. I may here notice the very curious ‘oraculum’ in Grom. Vet. p. 350 (ex libris Vegoiae) which connects Jupiter with the introduction of termini in Etruria.

1475. Ζεὺς ὅπιος he is called by Dion. Hal. (2. 74), where the cult is ascribed to Numa. Farnell, Cults of the Greek States i. 159.

1476. Aust, in Myth. Lex. s. v. Iuppiter, 668.

1477. Fasti, 2. 667; Liv. 1. 55; Serv. Aen. 9. 448. Augustine, C. D. 4. 23, adds Mars, and Dion. Hal. 3. 69 Iuventus to Terminus, who could not be ‘exauguratus.’

1478. Serv. Aen. 9. 448 ‘Unde in Capitolio prona pars tecti patet, quae lapidem ipsum Termini spectat.’ This is the ‘Capitoli immobile saxum’ of Virgil; see above, p. 230.

1479. Ovid, l. c. 671.

1480. See above, p. 140. Varro, L. L. 5. 66.

1481. Plut. Q. R. 28.

1482. Ambrosch, Studien, 199 foll.

1483. It would exactly correspond to the spot of sacred ground on which the terminus-stone stood between two properties (Rudorff, l. c). In the latter case, it is worth noting, the sacrifices and sacrificers are doubles, as with the Salii, Luperci, &c, of the two Roman settlements. Mr. Granger (Worship of the Romans, 163) suggests that this stone was ‘a relic from the original dwellers by the Tiber,’ i.e. pre-Roman. But the question is, How did the Romans come to associate it with Terminus?

1484. Fasti, 2. 685 foll. He is probably following Varro and common opinion, which latter Verrius refers to (Paul. 279) ‘Regifugium sacrum dicebant, quo die rex Tarquinius fugerit e Roma.’ The word dicebant seems to show that this was not Verrius’ own opinion.

1485. C. I. L. i. 289. This gloss is no doubt the equivalent in Festus to that of Paulus just quoted; but the leading word Regifugium is lost. I have only quoted so much as is needed for our purpose. For other completions of the gloss see Müller, Festus, l. c, and Huschke, Röm. Jahr, p. 166.

1486. If this gloss really refers to Feb. 24, the presence of the Salii is difficult to account for, as their period of activity begins in March. Frazer in an interesting note (G. B. ii. 210) suggests that the use of the Salii was to drive away evil demons; if the Regifugium was a solemn piaculum, and the victim a scapegoat, this explanation might serve for Feb. 24.

1487. Röm. Jahr, 166 foll.