nigrescunt et consumuntur frumenta. Inde et Robigus deus et sacra eius septimo Kalendas Maias Robigalia appellantur.' Varro, in his treatise De Re Rustica 1. 1, includes Robigus among the twelve Dii Consentes' who were worshipped by the husbandman. The passage is so important for the illustration of the old Latin rural superstitions, that it deserves to be consulted. See also Id. De Ling. Lat. 6. 3, and also Pliny H. N. 18. 29, which bears directly upon this and Extract 29 on the Floralia, p. 75. EX ubi quae restant luces Aprilis habebit; SEX In medio cursu tempora veris erunt. Et frustra pecudem quaeres Athamantidos Helles : Hac mihi Nomento Romam cum luce redirem, Edidit haec Flamen verba, Quirine, tuus: Crescere, dum fiant falcibus apta, sinas. Vis tua non levis est. Quae tu frumenta notasti, Nec venti tantum Cereri nocuere, nec imbres, Nec sic marmoreo pallet adusta gelu; Quantum, si culmos Titan incalfacit udos, Tum locus est irae, Diva timenda, tuae. Parce, precor, scabrasque manus a messibus aufer; 5 ΙΟ 15 20 Vtilius gladios et tela nocentia carpes, Sarcula nunc, durusque bidens, et vomer aduncus, Ruris opes niteant: inquinet arma situs. Conatusque aliquis vagina ducere ferrum, Adstrictum longa sentiat esse mora. 30 At tu ne viola Cererem; semperque colonus Dixerat. A dextra villis mantele solutis, Tura focis vinumque dedit, fibrasque bidentis, Tum mihi, Cur detur sacris nova victima, quaeris? Pro cane sidereo canis hic imponitur arae: 35 40 24. PALILIA. FAS. IV. 721. THIS Extract contains an account of the 'Palilia,' or festival of Pales, the deity of shepherds, which was celebrated on the 21st of April (XI. Kal. Mai.), the day upon which, according to tradition, the foundations of the eternal city were laid by Romulus, the 'Dies Natalis Vrbis Romae.' The following lines, combined with Tibullus 2. 5, 87, et seqq., afford full information with regard to the ceremonies observed, the object of which was the purification or lustration first of the flocks, and then of the shepherds themselves. Two points deserve attention. 1. Doubts exist as to the gender of Pales. Virgil, Tibullus, and Ovid speak of this divinity as a female, but with Varro1 and others2, Pales is a male god. 1 Servius on Virg. G. 3. I. 2 See Arnobius adv. Gent. lib. 3. 23, 40. 2. The greatest confusion exists in ancient MSS. wherever this festival is mentioned, with regard to the orthography. 'Parilia' is found as often as 'Palilia,' and many of the old grammarians prefer the former, which is to be taken, according to some, ‘a partu pecoris,' according to others, a partu Iliae.' There can be little doubt, however, that the true shape is 'Palilia,' formed directly from 'Pales;' nothing is more common than the interchange of 1 and r in the pronunciation of words, and the corruption Parilia' having been once introduced, etymologists endeavoured to explain it by inventing a plausible derivation. NOX abiit, oriturque Aurora. Palilia poscor: Non poscor frustra; si favet alma Pales. Alma Pales, faveas pastoria sacra canenti; Certe ego de vitulo cinerem, stipulasque fabales, 5 Certe ego transsilui positas ter in ordine flammas; Sanguis equi suffimen erit, vitulique favilla, Tertia res, durae culmen inane fabae. Pastor, oves saturas ad prima crepuscula lustra, Et tegat ornatas longa corona fores. Vre maris rores, taedamque, herbasque Sabinas, IO 15 20 Adde dapes mulctramque suas: dapibusque resectis, 25 Effugiat stabulis noxa repulsa meis. Pabulaque in bustis inscia carpsit ovis : Nec noceat turbasse lacus. Ignoscite, Nymphae, 30 35 40 45 50 Sitque salax aries, conceptaque semina coniux Lanaque proveniat nullas laesura puellas, Mollis, et ad teneras quamlibet apta manus. Quae precor, eveniant: et nos faciamus ad annum 55 Pastorum Dominae grandia liba Pali. His Dea placanda est; haec tu conversus ad ortus Dic ter, et in vivo perlue rore manus. Tum licet, apposita, veluti cratere, camella, 25. Lac niveum potes, purpureamque sapam. Moxque per ardentes stipulae crepitantis acervos Traiicias celeri strenua membra pede. VEIOVIS. бо FAS. III. 429. THE Nones of March were marked in the Calendar as the day on which the temple of Veiovis or Vedius was consecrated. It stood in the hollow between the Arx and the Capitolium, 'Inter duos lucos,' as the place was called, the site of the Asylum of Romulus. The nature of this god, and the meaning of his name, were alike matters of controversy in the Augustan age. Ovid observing that the particle 've,' in composition with certain words, signifies small,' concludes that Veiovis is 'Young Jove,' an opinion supported by the appearance of the statue which he describes. Dionysius of Halicarnassus, I. 15, when recounting the establishment of the Asylum, confesses his ignorance on this point: "The place between the Capitolium and the Arx, which is now called in the Roman language "Inter duos lucos,” (μelópiov dvoîv dpvμŵv,) (at that time it received its name from the existing state of things, for it was shadowed over by a thick wood on both sides, where it touched the eminences,) Romulus set apart as a sacred place of refuge for suppliants, and built a temple upon the spot, but to what god or genius it was dedicated, I cannot positively say.' There is, moreover, a chapter in Aulus Gellius, 5. 12, which will serve as a commentary upon this Extract, although he maintains that 'Veiovis' means 'The destroyer:''Est aedes Veiovis Romae inter Arcem et Capitolium. Cum Iovem a iuvando nominassent, eum quoque contra deum, qui non iuvandi potestatem sed vim nocendi haberet, (nam deos quosdam, ut prodessent, celebrabant, quosdam ut ne obessent, placabant,) Veiovem appellaverunt, dempta atque detracta iuvandi facultate. Ve enim particula, quae in aliis atque aliis vocabulis variatim, duplicem significatum eundemque inter sese diversum capit. Nam et augendae rei et minuendae valet, sicut aliae particulae plurimae, propter quod accidit, ut quaedam |