[61] Note of Mr. F. C. Conybeare.
[62] Strabo, xi. 8. 12, xi. 14. 16, xii. 3. 37.
[63] This is inferred from entries in the ancient Celtic calendar of which numerous fragments, engraved on bronze, were found in 1897 at Coligny near Lyons. In this calendar the month Rivros seems to mean “the harvest month” and to correspond to August. Sir John Rhys believes that the harvest-god Rivos, who is only known from this calendar, answers to the better-known Celtic god Lug. See Sir John Rhys, in Transactions of the Third International Congress for the History of Religion (Oxford, 1908), ii. 222 sqq.; and as to the Coligny calendar in general see further Sir John Rhys, “Celtae and Galli,” Proceedings of the British Academy, 1905–1906, pp. 71 sqq.; id. “Notes on the Coligny Calendar,” Proceedings of the British Academy, vol. iv.
[64] Dedications to Juno and Venus have been found in the grove (Notizie degli Scavi, 1888, p. 393; G. H. Wallis, Illustrated Catalogue, p. 44), also a bronze statuette of Jupiter (O. Rossbach, op. cit. p. 162), and a mutilated or unfinished bust supposed to represent that deity (Notizie degli Scavi, 1885, p. 344; G. H. Wallis, op. cit. p. 54).
[65] Virgil, Aen. vii. 762 sqq.; Ovid, Fasti, iii. 273 sqq.; id., Metam. xv. 482 sqq.; Strabo, v. 3. 12. As to the stream, see P. Rosa, in Monumenti ed Annali pubblic. dall’ Instituto di Corrispondenza Archeologica nel 1856, p. 7; R. Lanciani, in Athenaeum, October 10, 1885, p. 477. The water was diverted some years ago to supply Albano.
[66] Festus, p. 77, ed. C. O. Müller.
[67] Ovid, Fasti, iii. 273 sqq.; id., Metam. xv. 482 sqq.; Cicero, De legibus, i. 1. 4; Livy, i. 19. 5, i. 21. 3; Plutarch, Numa, 4, 8, 13, 15; Dionysius Halicarn. Antiquit. Roman. ii. 60 sq.; Juvenal, Sat. iii. 12; Lactantius, Divin. Inst. i. 22; Augustine, De civitate Dei, vii. 35; Servius on Virgil, Aen. vii. 763. Ovid, Livy, Lactantius, and Augustine speak of Egeria as the wife of Numa, whereas Juvenal and Servius call her his mistress. The language of Plutarch is somewhat ambiguous, but he uses the phrase γάμων θείων ἠξιωμένος (c. 4).
[68] Plutarch, Numa, 4.
[69] Juvenal, Sat. iii. 10 sqq.; Livy, i. 21. 3. As to the position of this grove and spring see O. Gilbert, Geschichte und Topographie der Stadt Rom im Altertum, i. 109 sqq., ii. pp. 152 sqq.; O. Richter, Topographie der Stadt Rom² (Munich, 1902), pp. 342 sq. According to the latter writer, the valley of Egeria was outside the Servian wall, at the foot of the Caelian Mount, and is now traversed by the streets Via delle Mole di S. Sisto and Via della Ferratella. He identifies the sacred spring with a copious source at the Villa Fonseca. On the other hand, Statius (Sylvae, v. 3. 290 sq.), Lactantius (Divin. Inst. iii. 22), and Servius (on Virgil, vii. 763) held that Numa’s Egeria was not at Rome but at Nemi. The grove of Egeria is now popularly identified with a little wood called the Bosco Sacro, which stands in a commanding situation to the left of the Appian Way, about a mile and a half from Rome (Baedeker’s Central Italy and Rome,¹³ p. 378).
[70] Plutarch, Numa, 13. That they carried the water in pitchers on their heads may be inferred from Propertius, v. 4. 15 sq.; Ovid, Fasti, iii. 11–14.