Traiicit immundos ebria turba pedes.’
[278]. Ovid, Fasti, 4. 801 foll.; Prop. 4. 4. 73; Varro, R. R. 2. 1. 9. Many other references are collected in Schwegler, R. G. i. 444, note 1. The tradition was certainly an ancient one, and the pastoral character of the rite is in keeping with that of the legend. It is to be noted that the sacrificing priest was originally the Rex Sacrorum (Dionys. 1. 88), a fact which may well carry us back to the earliest Roman age.
[279]. Ovid, Fasti, 4. 733 foll. ‘Sanguis equi suffimen erit vitulique favilla. Tertia res durae culmen inane fabae.’ Whether the bonfire was burnt on the Palatine itself does not seem certain, but it is a reasonable conjecture.
[280]. He points out (p. 316) that the throwing of bones or burnt pieces of an animal into the flames is common in northern Europe: hence bonfire = bonefire.
[281]. A. W. F. 316; Frazer, G. B. ii. 274 foll.
[282]. Preller-Jordan, i. 268. Soranus is thought to be connected etymologically with Sol. With this, however, Deecke disagrees (Falisker, 96).
[283]. So called by Virg. Aen. II. 785 and Serv. ad loc. Who the deity really was, we do not know. Apollo here had no doubt a Graeco-Etruscan origin. Deecke (Falisker, 93) thinks of Dis Pater or Vediovis; quoting Servius’ account and explanation of the cult. That the god was Sabine, not Etruscan, is shown by the word hirpi.
[284]. Or of Soracte, if Soranus = Soractnus (Deecke).
[285]. Serv. l. c. tells the aetiological legend. Cp. Plin. N. H. 7. 11. It has been dealt with fully by Mannhardt, A. W. F. 318 foll.
[286]. Plin. l. c.; Varro (ap. Serv. l. c.) asserted that they used a salve for their feet which protected them. The same thing is said, I believe, of the Harawara in India.