[386]. Tylor, Primitive Culture, ii. 245 foll.
[387]. See below, p. [143]. Lex. Myth. s. v. Hercules, 2258.
[388]. Macr. l. c. Plutarch also knew of this (Quaest. Rom. 20).
[389]. Otherwise in Lactantius, 1. 22. 11, and Arnob. 5. 18, where Fauna is said to have been beaten because she drank wine; no doubt a later version. Lactantius quotes Sext. Clodius, a contemporary of Cicero.
[390]. H. N. 14. 88. See above on feriae Latinae, p. 97. Virg. Ecl. 5. 66; Georg. 1. 344; Aen. 5. 77. In the last passage milk is offered to the inferiae of Anchises: we may note the similarity of the cult of Earth-deities and of the dead.
[391]. Plut. Q. R. 20; Macrob. l. c.; Lactant. l. c. The myth has been explained as Greek (Wissowa, in Pauly, 688), but its peculiar feature, the whipping, could hardly have become attached to a Roman cult unless there were something in the cult to attach it to, or unless the cult itself were borrowed from the Greek. That the latter was the case it is impossible to prove; and I prefer to believe that both cult and myth were Roman.
[392]. Mythologische Forschungen, 115 foll. Cp. Frazer, Golden Bough, ii. 213 foll.
[393]. Below, p. [320]. See also on [July 7] (Nonae Caprotinae).
[394]. Macrob. l. c. ‘Quidam Medeam putant, quod in aede eius omne genus herbarum sit ex quibus antistites dant plerumque medicinas.’
[395]. C. I. L. vi. 54 foll.