[263] R.F. p. 230.
[264] See De Marchi's careful investigation, La Religione, etc., i. p. 156 foll.; Gaius i. 112. The cult-title should indicate that the god was believed to be immanent in the cake of far, rather than that it was offered to him (so I should also take I. Dapalis, though in later times the idea had passed into that of sacrifice, Cato, R.R. 132), and if so, the use of the cake was sacramental; cp. the rite at the Latin festival, R.F. p. 96.
[265] There are distinct traces of a practice of taking oaths in the open air, i.e. under the sky; of Dius Fidius, unquestionably a form of Jupiter, Varro says (L.L. v. 66), "quidam negant sub tecto per hunc deiurare oportere." Cp. Plutarch, Quaest. Rom. 28; R.F. p. 138. For the conception of a single great deity as primitive, see Lang, The Making of Religion, ch. xii.; Flinders Petrie, Religion of Egypt (in Constable's shilling series), ch. i.; Ross, The Original Religion of China, p. 128 foll.; Warneck, Die Lebenskräfte des Evangeliums, p. 20 (of the Indian Archipelago). The last reference I owe to Professor Paterson, of Edinburgh University.
[266] Serv. Aen. viii. 552, "more enim veteri sacrorum neque Martialis flamen neque Quirinalis omnibus caerimoniis tenebantur quibus flamen Dialis, neque diurnis sacrificiis distinebatur." It is, however, possible that under the word caerimonia Servius is not here including taboos, but active duties only.
[267] See my paper, "The Strange History of a Flamen Dialis," in Classical Review, vol. vii. p. 193.
[268] Henzen, Acta Fratr. Arv. p. 26.
[269] Cato, R.R. 141; Henzen, op. cit. p. 48.
[270] Frazer, G.B. iii. 123, note 3; R.F. p. 40, for further examples. It may be worth while to point out here that the coupling of all farm animals except goats took place in spring or early summer; Varro, R.R. ii. 2 foll. Isidorus (Orig. v. 33), who embodies Varro and Verrius to some extent, derived the name Mars from mares, because in the month of March "cuncta animalia ad mares aguntur."
[271] I prefer, with De Marchi, to take Silvanus here as a cult-title, though we do not meet with it elsewhere; see La Religione, etc., p. 130 note; but Wissowa, who has a prejudice against the view that Mars was connected with agriculture, insists on taking Marti Silvano as a case of asyndeton, i.e. as two deities.
[272] See, e.g., Varro, L.L. v. 36, "quos agros non colebant propter silvas aut id genus, ubi pecus possit pasci, et possidebant, ab usu salvo saltus nominarunt."