[585]. Livy, i. 16; Cicero, De legibus, i. 1. 3; id., De re publica, i. 16. 25, ii. 10. 20; Ovid, Fasti, ii. 475-512; Plutarch, Romulus, 27 sq.; Dionysius Halicarnasensis, Antiquit. Rom. ii. 56 and 63; Zonaras, Annal. vii. 4; Aurelius Victor, De viris illustribus, 2; Florus, Epitoma, i. 1. 16-18. From Cicero (De legibus, i. 1. 3) we learn that the apparition of Romulus to Proculus Julius took place near the spot where the house of Atticus afterwards stood, and from Cornelius Nepos (Atticus, 13. 2) we know that Atticus had an agreeable villa and shady garden on the Quirinal. As to the temple of Quirinus see also Varro, De lingua Latina, v. 51; Festus, pp. 254, 255, ed. C. O. Müller; Pliny, Nat. Hist. xv. 120. As to the site of the temple and the question whether it was identical with the temple dedicated by L. Papirius Cursor in 293 B.C. (Livy, x. 46. 7; Pliny, Nat. Hist. vii. 213) see O. Richter, Topographie der Stadt Rom, 2nd Ed., pp. 286 sqq.; G. Wissowa, Gesammelte Abhandlungen (Munich, 1904), pp. 144 sqq.
[586]. See A. B. Cook, “Zeus, Jupiter, and the Oak,” Classical Review, xviii. (1904) pp. 368 sq.; id. “The European Sky-god,” Folk-lore, xvi. (1905) p. 281. But a serious argument against the proposed derivation of Quirinus from quercus is that, as I am informed by my learned philological friend the Rev. Prof. J. H. Moulton, it is inconsistent with the much more probable derivation of Perkunas from quercus. See below, p. [367], note 3.
[587]. See above, vol. i. pp. 262 sqq.
[588]. J. I. Molina, Geographical, Natural, and Civil History of Chili (London, 1809), ii. 92 sq. The savage Conibos of the Ucayali river in eastern Peru imagine that thunder is the voice of the dead (W. Smyth and F. Lowe, Journey from Lima to Para, London, 1836, p. 240); and among them when parents who have lost a child within three months hear thunder, they go and dance on the grave, howling turn about (De St. Cricq, “Voyage du Pérou au Brésil,” Bulletin de la Société de Géographie, ivme série, vi., Paris, 1853, p. 294). The Yuracares of eastern Peru threaten the thunder-god with their arrows and defy him when he thunders (A. D’Orbigny, L’Homme américain, i. 365), just as the Thracians did of old (Herodotus, iv. 94). So the Kayans of Borneo, on hearing a peal of thunder, have been seen to grasp their swords for the purpose of keeping off the demon who causes it (A. W. Nieuwenhuis, In Centraal Borneo, i. 140 sq., 146 sq.).
[589]. See above, vol. i. p. 310; and for the connexion of the rite with Jupiter Elicius see O. Gilbert, Geschichte und Topographie der Stadt Rom im Altertum, ii. 154 sq.; Aust, in W. H. Roscher’s Lexikon der griech. und röm. Mythologie, ii. 657 sq. As to the connexion of Jupiter with the rain-making ceremony (aquaelicium), the combined evidence of Petronius (Sat. 44) and Tertullian (Apologeticus, 40) seems to me conclusive.
[590]. Ovid, Fasti, i. 637 sq., vi. 183 sqq.; Livy, vii. 28. 4 sq.; Cicero, De divinatione, i. 45. 101; Solinus, i. 21. Although the temple was not dedicated until 344 B.C., the worship of the goddess of the hill appears to have been very ancient. See H. Jordan, Topographie der Stadt Rom im Altertum, i. 2, pp. 109 sq.; W. H. Roscher, Lexikon d. griech. u. röm. Mythologie, ii. coll. 592 sq.
[591]. Livy, i. 8. 5; Ovid, Fasti, iii. 430; Dionysius Halicarnasensis, Antiquit. Rom. ii. 15.
[592]. Virgil, Aen. viii. 314-318, 347-354.
[593]. Plutarch, Quaest. Rom. 92.
[594]. Livy, i. 10. 5.