[516]. Even in the fourth century A.D. this was so: see the calendar of Philocalus.
[517]. Colum. II. 2. 20; Pallad. 7. 3; Hartmann, Das Röm. Kal. 135.
[518]. H. N. 18. 117.
[519]. See above on Lemuria, p. [110].
[520]. de Feriis, xiii.
[521]. C. I. L. iii. 3893.
[522]. There is really nothing in common between the two: see Wissowa in Lex. s. v. Carna, following Merkel, clxv. What the real etymology of Carna may be is undecided; Curtius and others have connected it with cor, and on this O. Gilbert has built much foolish conjecture (ii. 19 foll.). I would rather compare it with the words Garanus or Recaranus of the Hercules legend (Bréal, Herc. et Cacus, pp. 59, 60), and perhaps with Gradivus, Grabovius. The name of the ‘nymph’ Cranae in Ovid’s account is in some MSS. Grane or Crane. H. Peter (Fasti, pt. ii. p. 89) adopts the connexion with caro: she is ‘die das Fleisch kräftigende Göttin’ (cp. Ossipago).
[523]. Fasti, 6. 169-182. Lines 101-130 are concerned with Cardea; 130 to 168, or the middle section of the comment, seem, as Marquardt suggested (p. 13, note), to be referable to Carna (as the averter of striges), though the charms fixed on the postes show that Ovid is still confounding her with Cardea.
[524]. The word strix is Greek, or at least identical with the Greek word. But the belief in vampires is so widely spread (cf. Tylor, Prim. Cult. ii. 175 foll.) that we must not conclude hastily that it came to Italy with the Greeks: it is met with as early as Plautus (Pseud. 3. 2. 20). Cf. Pliny, H. N. 11. 232.
[525]. Fasti, 6. 155 foll.