[636]. Paulus, 122 ‘Matrem Matutam antiqui ob bonitatem appellabant, et maturum idoneum usui,’ &c. See also Curtius, Gk. Etym. I. 408.
[637]. Fasti, 6. 569 foll.; 625 foll.: cp. Dionysius, 4. 40. Ovid has three fanciful explanations of the draping.
[638]. Ovid, l.c.; Dionys. 4. 40.
[639]. Varro ap. Nonium, p. 189; Plin. N. H. 8. 194, 197. See Schwegler, R. G. i. 712, note 3, and a full discussion in Lex. by R. Peter, s.v. Fortuna, p. 1509.
[640]. Dio Cassius, 58. 7.
[641]. Seneca, Q. N. 2. 41; Müller-Deecke, Etrusker, ii. 83; Dennis, Etruria, i, Introduction lvi. The passage of Seneca is a very curious one about the Etruscan lightning-lore. O. Müller guesses that the di involuti were Fates (Schicksalsgottheiten), which would suit Fortuna (cp. Hor. Od. 1. 35).
[642]. There is just a possibility that it was confused with a statue of Pudicitia, also in foro boario, and also said to have been veiled (Festus, 242). Varro, l. c., calls the goddess of the statue, Fortuna Virgo, and Preller suggested that she was identical with Pudicitia. The lines of Ovid seem to favour this view (Fasti, 6. 617 foll.):
Veste data tegitur. Vetat hanc Fortuna moveri
Et sic e templo est ipsa locuta suo;
‘Ore revelato qua primum luce patebit