Part 14

[65] Grimm, _D. M._^4, iii. 104; _cf._ Gummere, _Germanic Origins_, 383. "Special influence over cattle is ascribed to wood-spirits" (_Golden Bough_, i. 105).

[66] Gummere, p. 387; _cf._ Bugge, _Studien_, p. 393 _ff._

[67] _Golden Bough_, i. 187 _ff._

[68] _Ibid._, 188. The date of the rite was 13th August; _cf._ Auson., _De Fer. Rom._, 6; Martial, 12, 67, 2. The asylum for runaway slaves afforded by the temple finds a folk-lore explanation in a folk-etymology. "Ædem Dianæ dedicaverit in Aventino, cuius tutelæ sint cervi, a quo celeritate fugitivos vocent cervos" (Festus, p. 343^a, 7, s.v. _Servorum dies_). Birt (Roscher's _Lexikon_, i. 1008) seems to take this explanation seriously; but the temple on the Aventine was precisely the temple in which the goddess of _cervi_ was not worshipped. Possibly the right of asylum was conferred on the temple as part of the political changes brought about by the formation of the Latin confederacy, for this temple was the religious centre of the Latin alliance, "Commune Latinorum Dianæ templum" (Varro, _L. L._ v. 43). Hence, then, the folk-story that Servius Tullius, "natus servus" (Festus, _l.c._), built the temple and gave it the right of asylum.

[69] For the full list see Marquardt, 328-331.

[70] _Golden Bough_, i. 37 _ff._

[71] _Ibid._, i. 39.

[72] _Golden Bough_, ch. ii.

[73] _Röm. Mythol._^3, i. 201.

[74] Kæmpfer, _History of Japan_, quoted by Mr. Frazer, i. 110.

[75] Kæmpfer, _History of Japan_, quoted by Mr. Fraser, i. 110.

[76] With _Q. R._, 111, _cf._ _Golden Bough_, i. 207; with _Q. R._, 112, _cf._ _G. B._, i. 183; and generally see i. 117.

[77] _G. B._, i. 130.

[78] For instances see Hartland, _Science of Fairy Tales_, pp. 272-274.

[79] Momms., _R. H._, i. 25.

[80] _Ibid._, i. 60.

[81] _G. B._, i. 170. I may point out that in some parts of Europe these taboos still survive. For six weeks after delivery, the young mother is forbidden to enter a strange house, or go shopping, or draw water from a well, or walk over a sowed field (Grimm, _D. M._^4, iii. pp. 435, 464, Nos. 35, 844, 845). The Esthonians also regard a new-born child as tabooed, and indirect contact with it as dangerous (_Ibid._, p. 488, No. 28). For the death-dealing qualities of women, _cf._ Burchard von Worms, _Samlung der Decrete_, Coln, 1548, p. 201_a_ (quoted by Grimm, iii. 410). Amongst the Eskimo, as amongst the Germans, the young mother is forbidden to leave the house for six weeks (Reclus, _Primitive Folk_, 36); she is also tabooed by the Badagas of the Neilgherrie Hills (_Ibid._, 192).

[82] Hartland, _S. of F. T._, p. 93 _ff._ for instances.

[83] "Make of it an image in his likeness (_i.e._, of Namtar, the plague); apply (the image) to the living flesh of his body (_i.e._, of the sick man). May the malevolent Namtar who possesses him pass into the image" (Lenormant, _Chaldæan Magic_, p. 51). The Buddhists of Ceylon cure disease in exactly the same way (J. Roberts, _Oriental Illustrations of Scripture_, p. 171).

[84] _Cf._ C. F. Gordon Cumming, _Two Happy Years in Ceylon_, i. p. 278, "The astrologer is called in to preside at baby's 'rice feast,' when some grains of rice are first placed in its month. He selects for the little one a name which is compounded from the name of the ruling planet of that moment. This name he tells only to the father, who whispers it low in baby's ear—no one else must know it, and, like the Chinese 'infantile name,' this 'rice name' is never used lest sorcerers should hear it and be able to work malignant spells."

[85] For instances see _Folk Lore_, iii. 137. The Romans themselves fettered the image of Saturnus (Macrob., i. 8. 5; Stat. Silv., i. 6. 4; Arnob., iv. 24; Minuc. Fel., c. 22. 5).

[86] _Chemnitzer Rockenphilosophie_, 16 and 325 (Grimm, _D. M._^4, iii. 435 and 445).

[87] The classical references are: Festus, p. 143 and 385; Dionys., i. 38; Ov., _F._, i. 56, iii. 791, v. 62 _ff._; Varro, _L. L._, vii. 44; Paul. Diac., p. 15; Lact, I. i. 21. 6; Macrob., i. 5. 10, and 11. 47; Prudent. _C. Symmach._, ii. 295; Cicero _pro Roscio Am._, 35. 100; Catull., xvii. 8. 23; Non. Marc., p. 358b.; Liv. i. 21, iv. 12. The modern literature: first and foremost and final, Mannhardt, _Wald- und Feldkulte_, p. 265 _ff._, whose explanation is adopted in Roscher's _Lexikon_; further, Preller, _Röm. M._^3, ii. 135 _ff._; Marquardt, 190 _ff._; Grimm, _D. M._, 733, _n._ 4. The meaning of the word _Argei_ has received no satisfactory explanation yet. The number of the images is accounted for by the fact that each of the twenty-four quarters of ancient Rome required rain for its crops.

[88] See _Rhein. Museum_, 1867, p. 129.

[89] Macrob., i. 10, 11 _ff._; Gell., _N. A._, vii. (vi.) 7; Plut., _Rom._, 4. 5; Lactant., i. 20. 5.

[90] "Exuuntur etiam vestibus populo flagitante meretrices, quæ tunc (_i.e._, at the Floralia) mimarum funguntur officio" (Lact. _l.c._). _Cf._ Val. Max., 2. 10. 8; Senec., _Ep._, 97. 7; Mart., 1 _præf._; Ov., _F._, iv. 946, v. 183; Tertull., _De Spect._, 17; Min. Felix, 25. 8; Augustin, _C. D._, ii. 27.

[91] The Arval Brothers wore a harvest-crown, _vittis spiceis coronati_, _C. I. L._, vi. 2104^a 16. They preserved a sheaf of corn (corn-baby, mother, &c.) from the previous year's harvest; this is the _fruges aridas_ of _C. I. L._, _l.c._ 6. They consecrated the old corn, the green corn of the new year, and a loaf, _fruges aridas et virides contigerunt et panes laureatos_, l.c.; and they sacramentally "ate the god," _fruges libatas_.

[92] Mommsen, _Die echte und die falsche Acca Larentia_, 3 A. 3.

[93] Jordan, _Krit. Beitr._, 75, compares Italian _atta_, "mother" and Greek ἀκκώ?

[94] "E nos Lases iuvate" = Age nos, Lares, iuvate.

[95] The classical references on this subject of beans are: Diog. Laert., viii. 24 and 34 (quoting Aristotle, ἤτοι ὅτι αἰδοίοις εἰσὶν ὅμοιοι), Gellius, N. A., iv. 11; Cic., _de Div._, i. 30, ii. 58; Pliny _N. H._, xviii. 12; Didymus in Geopon., ii. 58; Sext. Emp., _Pyrrh. Hyp._, iii. 224; Iambl., _Vit. Pyth._, 109 and _Protrept. extr. Symb._, 37; Anon. (e. Photio), _Vit. Pyth._, 7; Pseudo-Orig., Philos. ii.; Apollon. Dysc., _Mirab. Hist._, c. 46; Eudocia, p. 368; Suidas, _s. v._ Συμβ. Πυθαγ..; Eustath., _N._, p. 948.

[96] For its meaning as a symbol, see Westropp, _Primitive Symbolism_, p. 28.

[97] _R. Q._, 1, 2, 6, 7, 8, 29, 30, 31, 65, 86, 87, 105, 108.

[98] The custom is also testified to by Serv. on Virg., _Ecl._, viii. 29; Isid., _Orig._, ix. 8; Plaut., _Cas._, IV. iv. 1; Catull., lxi. 159; Lucan, _Phars._, ii. 358.

[99] _Ueber die römische Ehe_, p. 360.

[100] Reinsberg-Düringsfeld, _Hochzeitsbuch_, p. 57.

[101] _Ibid._, 84.

[102] _Ibid._, 251.

[103] Weinhold, _Die deutschen Frauen_^2, i. 410.

[104] Haas in Weber's _Ind. Stud._, v. 324, 359, 373.

[105] V. Schroeder, _Hochzeitsbräuche der Esten_, pp. 88 _ff._

[106] Plutarch, _R. Q._, 31. _Cf._ Festus, "In pelle lanata nova nupta considere solet."

[107] Serv. ad Æn., iv. 374.

[108] Διὸς κῴδιον, Suidas, s.v.

[109] De Witte, _Descr. des Antiq. de l'Hôtel Lambert_, p. 68, pl. 22 (reproduced in Daremberg et Saglio, _Dict._, s.v., and in Duruy, _Hist. des Grecs_, i. 786). The right interpretation of this scene was first given by Lenormant, _Contemporary Review_, 1880, p. 137.

[110] The Roman, at this crisis of his personal history, placed himself under the protection of a series of Di Indigetes, _e.g._, Subigus, Prema, Pertunda (S. August., _C. D._, vi. 9).

[111] The Latin phrase is "Aqua et igni accipi." The custom is testified to by _Dion. Hal._, ii. 30; Varro, _L. L._, v. 61; Serv. ad _Æn._, iv. 167; Ov., _F._, iv. 787; Fest. s.v. Scæv., _Dig._, 24. 1. 66; Stat., _Silv._ I. ii. 3; Val. Fl., _Argon._, viii. 244.

[112] Weinhold, i. 375 and 408.

[113] Schrœder, 128 _ff._

[114] Reinsb.-Düringsfeld, 84.

[115] "Aqua aspergebatur nova nupta," s.v. Facem in nuptiis.

[116] Reinsb.-Düringsfeld, 59.

[117] Haas, 358.

[118] Reinsb.-Düringsfeld, 73.

[119] _Ibid._, 92.

[120] _Ibid._, 63.

[121] _Ibid._, 59.

[122] Cat., lxi, 81-86, 110, 119; Claud., _Fescenn._, 106; _De Rapt. Pros._, ii. 335.

[123] Haas, 327.

[124] Schrœder, 87.

[125] F. B. Jevons, _Kin and Custom_, in the "Journal of Philology," xvi. pp. 87 _ff._

[126] Moore, _Indian Appeals_, ii. 75.

[127] For which see _R. Q._ 6.

[128] In Chambers's _Encyclopædia_, s.v. "Family."

[129] In Chambers's _Encylopædia_, s.v. "Names."

[130] This custom also crops out in fairy tales. See Mr. J. Jacob's _Indian Fairy Tales_, p. 28.

[131] Or, nuptiall.

[132] Daughters husband.

[133] Wives father.

[134] This may seeme to have some reference to the former question.

[135] Κρόνος.

[136] Χρόνος.

[137] Or Matuta.

[138] By _Prolepsis_, meaning the place where afterwards Rome stood.

[139] Or Phaulius.

[140] That is to say, _Kalends_, _Nones_, & _Ides_.

[141] ἔπέτειον οἰνον, or, a certeine quantitie of wine yeerely, as some interpret it.

[142] χρηστοὺς.

[143] μηδένα χρηστὸν

[144] ἀριστερὸς, sinistra.

[145] I suspect this place to be corrupt in the originall.

[146] Or about a dog by the Hippocoontides.

[147] Or, feele paine: alluding haply _Ad rupturam Hymenis_.

[148] Or take delight and pleasure.

[149] σάρον.