[546]. 4. 58: cp. Liv. 8. 20; Aust, de Aedibus sacris, p. 51. Of the porta Sanqualis I shall have a word to say presently.
[547]. Mr. Lang (Myth, Ritual, &c., ii. 191) has some excellent remarks on this subject.
[548]. Fasti, 6. 213.
[549]. See Wordsworth’s Fragments and Specimens of Early Latin, p. 157 ‘Semunes alternos advocapit cunctos.’ I follow Jordan’s explanation of ‘Semunes,’ in Krit. Beiträge, 204 foll.
[550]. Aelius Dium Fidium dicebat Diovis filium, ut Graeci Διόσκορον Castorem, et putabat hunc esse Sancum ab Sabina lingua et Herculem a Graeca’ (Varro, L. L. 5. 66).
[551]. Festus, 241. This is probably the sacellum of Livy, 8. 22.
[552]. C. I. L. vi. 568: again (ib. 567), ‘Semoni Sanco deo fidio.’ Sancus is, of course, a name, not an adjective: we find Sangus in some MSS. of Livy, 32. 1. For the well-known curious confusion with Simon Magus, Euseb. H. E. 2. 13.
[553]. Bréal, Tables Eugubines, 71; Bücheler, Umbrica, 65 foll. As Preller remarks, Fisus stands to Fidius as Clausus to Claudius (ii. 271). At Iguvium there was a hill, important in the rites, which bore this name—ocris fisius.
[554]. Aelius Stilo ap. Varro, l. c.; Ovid, l. c.; Propert. 4. 9. 74; Lactantius, 1. 15. 8; Schwegler, R. G. i. 364; Preller, ii. 272; O. Gilbert, i. 275, note; Ambrosch, Studien, 170. Jordan, however, in a note on Preller (273) emphatically says that the Sabine origin of the god is a fable; and for the illusory distinction between Latins and Sabines in Rome see Mommsen, R. H. i. 67, note, and Bréal, Hercule et Cacus, p. 56. Sancus was no doubt a Sabine deity and reputed ancestor of the race (Cato ap. Dionys. 2. 49: cp. 4. 58); but it does not follow that he came to Rome as a Sabine importation.
[555]. Varro, L. L. 5. 66; Festus, 229 (Propter viam); and Paulus, 147 (medius fidius).