[1349]. Mommsen, Staatsrecht. iii. 1. 89 foll.
[1350]. Ἱεραὰ οἰκίαι, Dion. Hal. 2. 23; Fest. 174 b; Marq. 195.
[1351]. Dion. Hal. 2. 23.
[1352]. Ib. 2. 50. The Latin words are from Paul, 64.
[1353]. Jordan, on Preller, i. 278 note. Roscher, in Lex. s. v. Iuno, 596. Curis = hasta in Sabine; Fest. 49; Roscher, l. c.; Ovid, Fasti, 2. 477.
[1354]. Cp. the parting of the bride’s hair with a spear, Marq. vii. 44 and note 5; Plut. Q. R. 87; Bötticher, Baumkultus, 485; Schwegler, R. G. i. 469.
[1355]. The same connexion between curiae and the armed deity of the female principle is found at Tibur (Serv. Aen. 1. 17), ‘in sacris Tiburtibus sic precantur: Iuno curritis (sic) tuo curru clipeoque tuere meos curiae vernulas,’ Jordan, in Hermes, 8. 217 foll. Possibly also at Lanuvium (Lex. s. v. Iuno, 595).
[1356]. Varro, L. L. 5. 83 and 155; Marq. 195.
[1357]. This has been done by O. Gilbert (Gesch. und Topogr. 2, 129 foll.), an author who is not often so helpful. He is followed by Steuding, in Lex. Myth. s. v. Fornax.
[1358]. Paul. 93 (cp. 83), ‘Fornacalia feriae institutae sunt farris torrendi gratia quod ad fornacem quae in pistrinis erat sacrificium fieri solebat.’ Dionysius was probably referring to this when he wrote (2. 23) that he had himself seen ancient wooden tables spread with rude cakes of primitive fashion in baskets and dishes of primitive make. He also mentions καρπῶν τινων ἐπαρχάς (cp. Ovid, l. c. 520), which might indeed suggest a feast of curiae at a different time of year. For the far, see Marq. vii. 399 foll. The cakes were februa, according to Ovid; see above, p. [301].