[940] R.F. p. 148 foll.
[941] See the inscription, line 92 foll. Ferrero assumes that these words were to be taken as representing the families of all worshippers present, who would repeat the words "mihi domo familiae." But this is arbitrary; the prayer follows the old form as we have it, e.g., in Cato, R.R. (see above, p. 182), and as Cato or any landowner would represent the rest of the human beings on the estate, so did Augustus represent the whole community.
[942] So J. B. Carter, Religion of Numa, p. 160.
[943] The matrons, equal in number to the years of the saeculum, first appear on 2nd June in the worship of Juno.
[944] Mon. Ancyr. (Lat.), iv. 21.
[945] Zosimus, l.c., says that "hymns" were sung in Greek as well as Latin; but this is not borne out by any other authority.
[946] Line 31 (et Iovis aurae), where Jupiter simply stands for the heaven and its influence on the earth; and line 73 (haec Iovem sentire, etc.), where he is introduced in the most general way as head of all deities.
[947] Line 147 of the inscription: "Sacrificioque perfecto puer[i X] XVII quibus denuntiatum erat patrimi et matrimi et puellae totidem carmen cecinerunt: eodemque modo in Capitolio. Carmen composuit Q. Horatius Flaccus."
[948] Eph. epigr. viii. 256. Wissowa, Gesamm. Abhandl. p. 206, note, who refers to Vahlen and Christ as differing from Mommsen, in papers which I have not seen. Wissowa says that the threefold division of the hymn "springt in die Augen"; but this has never been my experience.
[949] Apart from the awkwardness for singers of the descent from the Palatine and the steep ascent to the Capitol, we may remember that they would have to pass under the fornix Fabianus, which was not much more than nine feet broad (Lanciani, Ruins and Excavations, p. 217).