[970]. Lex. 643.
[971]. H. Jordan, Symbolae ad historiam religionum Italicarum alterae. Königsberg, 1885.
[972]. ‘Orceria·Numeri·nationu·cratia·Fortuna·Diovo·filei·primocenia·donom dedi’ (C. I. L. xiv. 2863). There are later inscriptions in which she appears as ‘Iovis (or Iovi) puero,’ in the sense of female child (C. I. L. xiv. 2862, 2868). The subject is discussed by Mommsen in Hermes for 1884, p. 455, and by Jordan op. cit. See also Lex. s. v. Fortuna, 1542 foll., and s. v. Iuppiter, 648.
[973]. Symbolae, i. p. 8, and cp. 12. For the apparent parallel in the myth of the birth of Mars see on March 1.
[974]. Hermes, 1884, p. 455 foll.
[975]. Gellius, N. A. 5. 12; Ovid, Fasti, 3. 429 foll.; and see above on May 21. For Hercules, Jordan l. c. and his note on Preller, ii. 298. For Caeculus, Wissowa, in Lex. s. v.
[976]. C. I. L. xiv. 2862 and 2868.
[977]. The tria signa of Liv. 23. 19, placed ‘in aede Fortunae’ by M. Anicius after his escape from Hannibal, with a dedication, may possibly have been those of Fortuna and the two babes (Preller, ii. 192. note 1): but this is very doubtful.
[978]. Jordan, Symbolae, 10; Lex. s. v. Fortunae, 1543; Fernique, Étude sur Préneste, 78.
[979]. Gerhard, Antike Bildwerke, Tab. iv. no. 1, gives an example: the children here, however, are not babes, and the mother has her arms round their necks. It seems more to resemble the types of Leto with Apollo and Artemis as infants (Lex. s. v. Leto, 1973), as Prof. Gardner suggests to me.