[366]. For Iup. Maius see Aust, in Myth. Lex. s. v. Iuppiter, p. 650.
[367]. This was probably not the early historian Cincius Alimentus, but a contemporary of Augustus, Teuffel, Hist. of Roman Literature, sec. 106. For the flamen Volcanalis see on Aug 23.
[368]. i. e. on the Ides: see below, p. [120]. The connexion between Mercurius and Maia seems to arise simply from the fact that the dedication of the temple of the former was on the Ides of this month.
[369]. Ovid, Fasti, 6. 59 foll.; Mommsen, Chron. 218.
[370]. The etymology was defended by Roscher in Fleckeisen’s Jahrbuch for 1875, and in his Iuno und Hera, p. 105.
[371]. Fasti, 5. 129 foll. For the doubtful reading Curibus in 131 see Peter, ad loc.; Preller-Jordan, ii. 114.
[372]. Fasti, 5. 143; Plutarch, Quaest. Rom. 51.
[373]. This appears on coins of the gens Caesia: Cohen, Méd. Cons. pl. viii. Wissowa, in Myth. Lex., s. v. Lares, gives a cut of the coin, on which the Lares are represented sitting with a dog between them. See note at the end of this work ([Note B]) on the further interpretation of these coins.
[374]. See Robertson Smith, Religion of the Semites, 414 foll.
[375]. Farnell, Cults, ii. 515. Hekate was certainly a deity of the earth. Cf. Plut. Q. R. 68.