[1435]. So C. I. L. 6. 1933 ‘lupercus Quinctialis vetus.’ See Mommsen, Forsch. i. 117. Unger, however (p. 56 foll.), argues for the form Quintilianus, as it appears in Fest. 87, and Ovid, Fasti, 2. 378; and also denies that the names indicate gentile priesthoods. But his arguments depend on a doubtful etymology. See Marq. 440, note.
[1436]. Liv. 5. 46. Mommsen connects the name Kaeso, which is found in both gentes, with the cutting of the strips at the Lupercalia. The Fabii in Ovid’s story (361 foll.) are led by Remus, and the Quintilii by Romulus.
[1437]. See under March 1, p. [41].
[1438]. So Mannhardt, 101, who tries to explain it as we have seen.
[1439]. Gilbert, Gesch. und Topogr. i. 86, note, tries to make out that the Fabii belonged to the Palatine proper; and the other guild, not to the Quirinal, but to the Cermalus, and thus also to account for the fact that in Ovid’s story the Fabii come first to the feast; but all this is pure guesswork.
[1440]. Plut. Rom. 21 and Caes. 61; Ovid, Fasti, 2. 425 foll.; Paul. 57; Liv. fragm. 12 (Madvig); Serv. Aen. 8. 343. All these passages make it clear that the object was to procure fertility in women. Nic. Damasc., Vita Caesaris 21, does not specify women (cp. Dion. Hal. 1. 80).
[1441]. Liv. l. c. and Serv. l. c. are explicit on this point.
[1442]. Op. cit. 113 foll. and his Baumkultus, p. 251 foll. (see also Frazer, G. B. ii. 214 and 232 foll.). An example of the same kind of practice in India is in Crooke, Religion and Folklore, vol. i. p. 100. See under May 1 (Bona Dea), p. [104].
[1443]. They were also called ‘amiculum Iunonis’ (Fest. 85: cp. Ovid, Fasti, 2. 427 foll.); Juno here, as so often, representing the female principle. Farnell (Cults, i. 100) aptly compares with this the Athenian custom of carrying Athena’s aegis round Athens, and taking it into the houses of married women.
[1444]. Lactantius, Inst. 1. 21. 45, describes them as ‘nudi, uncti, coronati, personati, aut luto obliti currunt’; but we have no certain confirmation from earlier sources except as to the nakedness (Ovid, Fasti, 2. 267).