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

1211. Aust, de Aedibus sacris Populi Romani, p. 40. Wissowa, l. c., who should not, I think, write of an aedes in foro.

1212. Varro, L. L. 6. 23 ‘Angeronalia ab Angerona, cui sacrificium fit in curia Acculeia et cuius feriae publicae is dies.’ Pliny, N. H. 3. 5. 65 ‘Nomen alterum dicere [nisi] arcanis caerimoniarum nefas habetur; ... non alienum videtur hoc loco exemplum religionis antiquae ob hoc maxime silentium institutae; namque diva Angerona, cui sacrificatur a.d. xii Kal. Ian., ore obligato obsignatoque simulacrum habet.’ Macr. Sat. i. 10 ‘xii (Kal. Ian.) feriae sunt divae Angeroniae, cui pontifices in sacello Volupiae sacrum faciunt; quam Verrius Flaccus Angeroniam dici ait, quod angores ac sollicitudines animorum propitiata depellat.’

1213. See Wissowa, s. v. Angerona, Lex. 350.

1214. Civ. Dei, 4. 8.

1215. Macrob. Sat. 1. 10. 11; Fest. 119; and Lact. Inst. 1. 20. 4 mention the Larentalia.

1216. Röm. Forschungen, vol. ii. p. 1 foll. See also Roscher, s. v. in Lex. 5.

1217. Cp. Ovid, Fasti, 3. 55.

1218. L. L. 6. 23. The passage is in part hopelessly corrupt.

1219. Gellius, N. A. 7. 7; for the Flamen Quir. cf. Gilbert, 1. 88. Cic. Ep. ad Brut. 1. 15. 8. Varro, l. c. says vaguely ‘sacerdotes nostri.’ Plut. Romulus, 4, gives ὁ τοῦ Ἄρεος ἱερεύς, wrongly.

1220. ‘Sacerdotes nostri publice parentant’ (Varro, l. c.).

1221. Cic. de Legibus, 2. 21. 54; Plut. Q. R. 34.

1222. Plutarch is often led on in this work from one question to another by something he finds in the book he is consulting for the first.

1223. Livy, 31. 21; 34. 53. The MSS have ‘deo Iovi’ in the former passage, and ‘Iovis’ in the second; but it is almost certain that Vediovis is the deity referred to. See Mommsen in C. I. L. i. 2. 305 for the confusion in these passages, and in Livy, 35. 41. (Cp. Ovid, Fasti, i. 291-3.)

1224. Livy, Epit. 11, and 10. 47; Preller, ii. 241; Plut. Q. R. 94; Jordan, in Comm. in hon. Momms. p. 349 foll.

1225. See under May 21. Deecke, Falisker, 96.

1226. Livy, 33. 42, 34. 53; Jordan, l. c.

1227. These and their later history are the subject of a most exhaustive treatise by Martin Lipenius, in Graevius’ Thesaurus, vol. xii, p. 405. See also Marq. Privatleben, 1. 2, 245. For the sentiment implied in the strenae see Ovid, Fasti, 1. 71 foll. and 175.

1228. Cp. Fest. 290.

1229. Symmachus, ep. 10. 35 ‘Ab exortu paene urbis Martiae strenarum usus adolevit, auctoritate Tatii regis, qui verbenas felicis arboris ex luco Strenuae anni novi auspices primus accepit.’

1230. Varro, L. L. 6. 25 ‘quotannis is dies concipitur’ (for the right reading of the rest of the passage see Mommsen, C. I. L. 305). Macrobius (1. 16. 6) reckons them as conceptivae, in the fourth century; Philoc. and Silv. may be representing a traditional date for a feast which was iure conceptivus. So Momms. Cp. Gell. 10. 24. 3, where the formula for fixing the date is given; and Cic. in Pis. 4. 8. It was the praetor (urbanus?) who in this case made the announcement.

1231. Cp. Philargyrius, Georg. 2. 382 ‘[compita] ubi pagani agrestes buccina convocati solent certa inire consilia’; no doubt discussion about agricultural matters.

1232. Cp. Ovid, Fasti, 1. 665, of the Paganalia: ‘Rusticus emeritum palo suspendat aratrum.’ (Cp. Tibull. ii. 1. 5.) Such features were perhaps common to all these rustic winter rejoicings.

1233. Grom. Vet. 302. 20 foll.

1234. For Greece see Farnell, Cults, ii. 561 and 598.

1235. Folklore in Northern India, i. 77.

1236. Marq. 203; Dion. Hal. 4. 14; Ovid, Fasti, 2. 615 and 5. 140. Wissowa (Myth. Lex. s. v. Lares, p. 1874) would limit them in origin to the pagi outside the septem montes, as the latter had their own sacra.

1237. Dion. Hal. 4. 14 οὐ τοὺς ἐλευθέρους ἀλλὰ τοὺς δούλους ἔταξε (i. e. Serv. Tull.) παρεῖναί τε καὶ συνιερουργεῖν, ὡς κεχαρισμένης τοῖς ἥρωσι τῆς τῶν θεραπόντων ὑπηρεσίας (Cic. pro Sestio, 15. 34).

1238. Marq. 204; Rushforth, Latin Historical Inscriptions, p. 59 foll.

1239. Pliny, N. H. 36. 204; Macrob. 1. 7. 34; Dion. l. c.

1240. Asconius, p. 6, K. Sch. Livy, 34. 7. 2.

1241. So Wissowa, de Feriis, xii note. Cp. his article ‘Agonium’ in the new edition of Pauly’s Real-Encycl.

1242. p. 10. Cp. Ovid, Fasti, 1. 331 ‘Et pecus antiquus dicebat agonia sermo.’

1243. He uses the plural: ‘Agonales (dies) per quos rex in regia arietem immolat’ (L. L. 6. 12). But only Jan. 9 seems to be alluded to.

1244. Fasti, 1. 325; cf. Macrob. 1. 16. 5.

1245. Civ. Dei, 4. 11. 16. Ambrosch (Studien, 149) thinks it possible that Agonius may have been a god of the Colline city.

1246. Bücheler, Umbrica, p. 30. B. apparently sees in the Umbrian ‘sakreu perakneu’ an equivalent to ‘hostias agonales.’ The Iguvian ritual is certainly the most likely document to be useful; it at least shows how large was the store of sacrificial vocabulary.

1247. Fest. p. 10. For the Salii, Varro, L. L. 6. 14.

1248. Wissowa, de Feriis, xii.

1249. When Varro writes (L. L. 6. 12) that the dies agonales are those in which the Rex sacrorum sacrifices a ram in the Regia, he may be including all the four days, and not only Jan. 9. I think this is likely; but we only know it of Jan. 9.

1250. Fasti, i. 333. Varro L. L. 6. 12 ‘Agonales (dies) per quos rex in regia arietem immolat.’