[730]. Macrob. 1. 11. 36; Plut. Camill. 33.
[731]. Aug. de Civ. Dei, 4. 8.
[732]. de Feriis, 9.
[733]. The last point is in Camill. 33-6: cp. Rom. 29. 6.
[734]. The bearing of these customs on the Nonae Caprotinae, and on the Greek story of Lityerses, was suggested by Mannhardt, Myth. Forsch. 32. Mr. Frazer gives a useful collection of examples, G. B. ii. 363 foll. The custom survives in Derbyshire (so I am told by Mr. S. B. Smith, Scholar of Lincoln College), but only in the form of making the stranger ‘pay his footing.’
[735]. G. B. i. 381.
[736]. It was the custom, says Macrobius (i. 10) ‘ut patres familiarum, frugibus et fructibus iam coactis, passim cum servis vescerentur, cum quibus patientiam laboris in colendo rure toleraverant.’ The old English harvest- or mell-supper, had all the characteristics of Saturnalia (Brand, Pop. Antiq. 337 foll.).
[737]. Tertullian, de Spect. 5.
[739]. This point—the union of free- and bond-women in the sacrifice—seems to prove that Nonae Caprotinae and ancillarum feriae were only two names for the same thing. Macrobius connects the legend of the latter with the rite of the former (i. II. 36).