[272] Cp. the name of the month in which the festival was held, February, which gets its name from februare “to purify.”
[273] March 19 was a special day as being the birthday of Minerva (Ovid, Fasti, III. 812; see Mommsen, Feste ..., p. 59).
[274] “... per urbem ire canentes carmina cum tripudiis solemnique saltatu,” Liv. I. 20. 4. See, further, Wissowa, op. cit. I. 482, who refers to Dion. Hal. II. 70. 2. Cp. de la Saussaye, op. cit. II. 441 ff.; and see Seneca, Epp. XV.; Quintilian, I. 2. 18.
[275] GB, The Scapegoat, p. 232.
[276] Frazer, ibid.; Marquardt, Römische Staatsverwaltung, III. 427 f. (1885); Aust, op. cit. p. 130; Cirilli, Les Prêtres Danseurs de Rome, pp. 97 ff. (1913); for Harvest Festivals generally among the Romans see Wissowa, Religion und Kultus der Römer, pp. 191 ff., for the Hilaria, pp. 321 ff. (1912); Roscher, Ausführliches Lexikon der griechischen und römischen Mythologie, s.v. Attis, I. 715 ff. (1884); for the Vinalia, Aust, op. cit. p. 173. Cp. Farnell, The Evolution of Religion, p. 145 (1905).
[277] See, for illustrations not mentioned here, Lilly Grove, op. cit. pp. 65-92.
[278] This is given by Frazer, GB, Spirits of the Corn ..., I. 95 f., from A. W. Nieuwenhuis, Quer durch Borneo, I. 167-169 (1904 ...).
[279] Frazer, op. cit. p. 107. See also Chalmers, Pioneering in New Guinea, pp. 323 ff. H. L. Roth, The Natives of Sarawak and British North Borneo, I. 262 (1896), says: “The Dyaks really seem to consider dancing as a part of divine service, attributing to it some mysterious and wholesome efficacy”;—they do not enquire why; it is taken for granted that it is so.
[280] Malay Magic, p. 462 (1900).
[281] Cp. Réville, Les Religions des peuples non-civilisés, p. 269, who tells of how the imitative magic dance develops into a specifically religious act.