[615]. Querquetulani. See Pliny, Nat. Hist. iii. 69; Dionysius Halicarnasensis, Antiquit. Rom. v. 61. As to the white bulls sacrificed at the great Latin festival and partaken of by the members of the League, see Arnobius, Adversus nationes, ii. 68; Dionysius Halicarnasensis, Ant. Rom. iv. 49. Compare Cicero, Pro Plancio, ix. 23; Varro, De lingua Latina, vi. 25.
[616]. Theophrastus, Histor. plant. v. 8. 3.
[617]. Arnobius, Adversus nationes, ii. 68; Livy, xxii. 10. 7; Ovid, Ex Ponto, iv. 4. 31; Servius on Virgil, Georg. ii. 146; Horace, Carmen Saeculare, 49.
[618]. Pliny, Nat. Hist. xvi. 250 sq.
[619]. “Italic and Keltic are so closely bound together by important phonetic and morphological affinities that they are sometimes spoken of as one branch” of Aryan speech (J. H. Moulton, Two Lectures on the Science of Language, Cambridge, 1903, p. 6, note). “The connection of the Celtic and Italic languages is structural. It is much deeper than that of Celts and Teutons, and goes back to an earlier epoch. Celts and Latins must have dwelt together as an undivided people in the valley of the Danube, and it must have been at a much later time—after the Umbrians and Latins had crossed the Alps—that the contact of Celts and Teutons came about” (Isaac Taylor, The Origin of the Aryans, p. 192; compare id. p. 257). See also P. Giles, Manual of Comparative Philology 2nd Ed., (London, 1901), p. 26.
[620]. Livy, xlii. 7. 1, xlv. 15. 10. Compare Dio Cassius, xxxix. 20. 1. The temple on the Alban Mount was dedicated in 168 B.C., but the worship was doubtless far older.
[621]. See above, pp. [176], [184].
[622]. Strabo, vii. 7. 12, p. 329; Hyperides, Or. iii. coll. 35-37, pp. 43 sq., ed. Blass; G. Curtius, Griech. Etymologie, 5th Ed., p. 236; W. H. Roscher, Juno und Hera (Leipsic, 1875), pp. 17 sq.; id., Lexikon d. griech. u. röm. Mythologie, ii. coll. 576, 578 sq. See below, p. [381].
[623]. See above, pp. [140] sqq.
[624]. W. H. Roscher, Juno und Hera, pp. 64 sqq.; id., Lexikon d. griech. u. röm. Mythologie, ii. 575 sq., 591 sqq. At Falerii the image of Juno was annually carried in procession from her sacred grove, and in some respects the ceremony resembled a marriage procession (Ovid, Amores, iii. 13; Dionysius Halicarnasensis, Antiquit. Rom. i. 21). The name of June was Junius at Rome, Junonius at Aricia, Laurentum and Lavinia, and Junonalis at Tibur and Praeneste (Ovid, Fasti, vi. 59-63; Macrobius, Sat. i. 12. 30). The forms Junonius and Junonalis are recognised by Festus (p. 103, ed. C. O. Müller). Their existence among the Latins seems to render the derivation of Junius from Juno quite certain, though that derivation is doubted by Mr. W. Warde Fowler (Roman Festivals of the Period of the Republic, pp. 99 sq.).