The Religious Experience of the Roman People Part 5

[107] Thus Messrs. Hubert et Mauss (_Melanges d'histoire des religions_, Preface, p. xxiv.) maintain that there is no real antinomy between "les faits du systeme magique et les faits du systeme religieux." There is in every rite, they insist, a magical as well as a religious element. Yet on the same page we find that they exclude magic from all organised cult, because it is not obligatory, and cannot (if I understand them rightly) be laid down in a code, like religious practice. I think it would have been simpler to consider the magical element in religious rites as surviving, with its original meaning lost, from an earlier stage of thought. M. van Gennep, in his interesting work _Les Rites de pa.s.sage_, p. 17, goes so far as to call all religious _ceremonies_ magical, as distinguished from the _theories_ (_e.g._ animism) which const.i.tute religion. This seems to me apt to bring confusion into the discussion; for all rites are the outward expression of thought, and it is by the thought (or, as he calls it, theories) that we must trace the sociological development of mankind, the rites being used as indexes only. I cannot but think that (as indeed in these days is quite natural) this French school lays too much stress upon the outward acts, and that this tendency has led them to find real living magic where it is present only in a fossil state.

[108] _e.g._ Tylor, article "Magic" in _Encycl. Brit._, and _Primitive Culture_, 1. ch. iv.; Marett, _Threshold of Religion_, 83. See below, p. 180.

[109] Pliny, _N.H._ xxviii. 17 and 18. For the singing or murmuring of spells in many countries, see Jevons, _Anthropology and the Cla.s.sics_, p. 93 foll.

[110] Bruns, _Fontes Iuris Romani_, note on this pa.s.sage.

[111] _Civ. Dei_, viii. 19.

[112] See, _e.g._, Wordsworth, _Fragments and Specimens of Early Latin_, p. 446, for an account of simple land measurement which will suffice to ill.u.s.trate the point made here.

[113] The _carmina famosa_ sung at a triumph by the soldiers had the same origin, but were used to avert evil from the triumphator. The best exposition of this is in H. A. J. Munro's _Elucidations of Catullus_, p. 76 foll.

[114] Pliny, _N.H._ xxviii. 19. For the technical sense of _defigere_, _defixio_, see Jevons in _Anthropology and the Cla.s.sics_, p. 108 foll.

[115] The most familiar examples are Virgil's eighth _Eclogue_, 95 foll.; Ovid, _Met._ vii. 167, and elsewhere; _Fasti_, iv. 551; Horace, _Epode_ v. 72; cp.

article "Magia" in Daremberg-Saglio; Falz, _De poet.

Rom. doctrina magica_, Giessen, 1903. There is a collection of Roman magical spells in Appel's _De Romanorum precationibus_, p. 43 foll. Many modern Italian examples and survivals will be found in Leland's _Etruscan Roman Remains in Popular Tradition_, pt. ii.

[116] Cato, _R.R._ 160; Varro, _R.R._ i. 3.

[117] Pliny, _N.H._ xxviii. 21.

[118] _Ib._ xxviii. 20. The following sections of this book are the _locus cla.s.sicus_ for these popular superst.i.tions.

[119] See, _e.g._, _Italian Home Life_, by Lina Duff Gordon, p. 230 foll.

[120] Juvenal v. 164. The idea probably arose, as a pa.s.sage of Plutarch suggests (_Rom._ 25), from the fact that the triumphator, whose garb was no doubt of Etruscan origin, wore the bulla.

[121] Frazer, _G.B._ i. 345, note 2, where we learn that gold was taboo in some Greek wors.h.i.+ps, _e.g._ at the mysteries of Andania, which sufficiently proves that it possessed potency. Pliny, x.x.xiii. 84, mentions cases of such potency as medicine, and among them its application to children who have been poisoned.

[122] Pliny, _N.H._ xxviii. 39.

[123] See an article by the author on the original meaning of the _toga praetexta_ in _Cla.s.sical Review_, vol. x. (1896) p. 317.

[124] For the Compitalia, Macrob. i. 7. 34; Festus p.

238. For the Paga.n.a.lia, Probus, _ad Georg._ ii. 385, a.s.suming the _feriae s.e.m.e.ntinae_ there mentioned to be the Paga.n.a.lia (see _R.F._ p. 294). For the _feriae Latinae_, Festus, _s.v._ "oscillantes."

[125] Wissowa, _R.K._ p. 193, with whose view I entirely agree. We learn of the imaginary G.o.ddess from Varro, _L.L._ ix. 61. Pais, I may remark in pa.s.sing, is certain that Acca Larentia was the mater Larum; see his _Lectures on Ancient Legends of Roman History_, p. 60 foll.

[126] 46. Wissowa, _R.K._ p. 354, note 5.

[127] _Georg._ ii. 380 foll. It is not certain that Virgil is describing the festival generally known as Paga.n.a.lia, which took place early in January; but it seems probable from line 382 that he is thinking of some festival of the pagus. The _oscilla_ may have been used at more than one.

[128] Note that Virgil writes of masks used in rude play-acting, as well as of _oscilla_ hung on trees, and conjoins the two as though they had something in common.

The evidence of an engraved onyx cup in the Louvre, of which a cut is given in the article "Oscilla" in the _Dict. of Antiquities_, seems to make it probable that masks worn by rustics on these occasions were afterwards hung by them on trees as _oscilla_. Some of these masks on the cup are adorned with horns, which may explain an interesting pa.s.sage of Apuleius (_Florida_, i. 1): "neque enim iustius religiosam moram viatori obiecerit aut ara floribus redimita ... aut quercus cornibus onerata, aut f.a.gus pellibus coronata," etc. See also _Gromatici veteres_, ii. 241.

[129] See, however, Dr. Frazer's remarks in _G.B._ ii.

p. 454. He thinks that the air might in this way be purged of vagrant spirits or baleful ghosts, as the Malay medicine man swings in front of the patient's house in order to chase away the disease. Cp. _G.B._ ii.

343, where a rather different explanation is attempted of the _maniae_ and _pilae_.

[130] Magic in the old forms, or many of them, has survived not only into the old Roman religion, but to the present day, in many parts of Italy. "The peasants have recourse to the priests and the saints on great occasions, but they use magic all the time for everything," was said by a woman of the Romagna Toscana to the late C.G. Leland (_Etruscan Roman Remains_, Introduction, p. 9). This enterprising American's remarkable book, though dealing only with a small region of northern Italy, deserves more consideration than it has received. The author may have been uncritical, but beyond doubt he had the gift of extracting secrets from the peasantry. He claims to have proved that "la vecchia religione" contains much that has come down direct from pre-Christian times; and the appearance of Mr. Lawson's remarkable book on _Modern Greek Folklore and Ancient Greek Religion_ may tempt some really qualified investigator to undertake a similar work in Italy before it is too late.

LECTURE IV

THE RELIGION OF THE FAMILY

Some of the survivals mentioned in the last two lectures seem to carry us back to a condition of culture anterior to the family and to the final settlement on the land. Some attempt has recently been made to discover traces of descent by the mother in early Latium;[131] if this could be proved, it would mean that the Latins were already in Latium before they had fully developed the patriarchal system on which the family is based. However this may be, the first real fact that meets us in the religious experience of the Romans is the att.i.tude towards the supernatural, or "the Power that manifests itself in the Universe," of the family as settled down upon the land. The study of religion in the family, as we know it in historical times, is also that of the earliest organisation of religion, and of the most permanent type of ancient Italian religious thought. Aust, whose book on the Roman religion is the most masterly sketch of the subject as yet published, writes thus of this religion of the family:[132] "Here the limits of religion and superst.i.tion vanish ... and in vain we seek here for the boundary marks of various epochs." By the first of these propositions he means that the State has not here been at work, framing a _ius divinum_, including religion and excluding magic; in the family, magic of all kinds would be admissible alongside of the daily wors.h.i.+p of the family deities, and thus the family would represent a kind of half-way house between the age of magic and all such superst.i.tions, and the age of the rigid regulation of wors.h.i.+p by the law of a City-state. By the second proposition he means that the religious experience of the family is far simpler, and therefore far less liable to change than that of the State.

Greek forms and ideas of religion, for example, hardly penetrated into its wors.h.i.+p:[133] new deities do not find their way in--the family experience did not call for them as did that of the State. It may be said without going beyond the truth that the religion of the family remained the same in all essentials throughout Roman history, and the great priesthoods of the State never interfered with it in any such degree as to affect its vitality.[134]

But in order to understand the religion of the family, we must have some idea of what the family originally was. When a stock or tribe (_populus_) after migration took possession of a district, it was beyond doubt divided into clans, _gentes_, which were the oldest kins.h.i.+p divisions in Italian society. All members of a clan had the same name, and were believed to descend from a common ancestor.[135] According to the later juristic way of putting it, all would be in the _patria potestas_ of that ancestor supposing that no deaths had ever occurred in the gens; and, indeed, the idea that the gens is immortal in spite of the deaths of individuals is one which const.i.tutes it as a permanent ent.i.ty, and gives it a quasi-religious sanction. For primitive religion, as has been well said, disbelieves in death; most of the lower races believe both in a qualified immortality and in the non-reality or unnaturalness of death.[136] In regard to the kins.h.i.+p of a clan, death at any rate has no effect: the bond of union never breaks.

Now a little reflection will show that a clan or gens of this kind might be maintained intact in a nomadic state, or during any number of migrations; it is, in fact, manifestly appropriate to such a mobile condition of society, and expresses its natural need of union; and when the final settlement occurs, this body of kin will hold together in the process, whether or no it has smaller divisions within it. We may be certain that this was the one essential kin-division of the Latin stock when it settled in Latium, and all through Roman history it continues so, a permanent ent.i.ty though families may die.[137] Every Roman lawyer will recognise this fact as true, and I need not dwell on it now.

It is when the gens has settled upon the land that the family begins to appear as a fact of importance for our purpose. Such operations as the building of a permanent house, the clearing and cultivation of a piece of land, can best be carried out by a smaller union than the gens, and this smaller union is ready to hand in the shape of a section of the gens comprising the living descendants of a _living_ ancestor, whether of two, three, or even four generations.[138] This union, clearly visible to mortal eye, and realisable in every-day work, settles together in one house, tends its own cattle and sheep, cultivates its own land with the help of such dependants as it owns, slave or other, and is known by the word _familia_. This famous word, so far as we know, does not contain the idea of kins.h.i.+p, at any rate as its leading connotation; it is inseparable from the idea of land-settlement,[139]

and is therefore essentially _das Hauswesen_, the house itself, with the persons living in it, free or servile, and with their land and other property, all governed and administered by the paterfamilias, the master of the household, who is always the oldest living male ancestor. The familia is thus an economic unit, developed out of the gens, which is a unit of kin and little more. And thus the religion of the familia will be a religion of practical utility, of daily work, of struggle with perils to which the shepherd and the tiller of the soil are liable; it is not the wors.h.i.+p of an idea of kins.h.i.+p expressed in some dimly conceived common ancestor; the familia, as I hope to show, had no common ancestor who could be the object of wors.h.i.+p, except that of the gens from which it had sprung. The life of the familia was a realisation of the present and its needs and perils, without the stimulus to take much thought about the past, or indeed about the future; for it, sufficient for the day was the evil thereof; for what had been and what was to come it could look to the gens to which it owed its existence. But in practical life the gens was not of much avail; and instead of it, exactly as we might expect, we find an artificial union of familiae, a union of which the essential thing is not the idea of kin, but that of the land occupied, and known all over Italy by the word _pagus_.[140]

Before I go on to describe the religion of the family, it is necessary to put the familia into its proper relation with this territorial union.

The pagus is the earliest Italian administrative unit of which we know anything; a territory, of which the essential feature was the boundary, not any central point within the boundary. In all probability it was originally the land on which a gens had settled, though settlement produces changes, and the land of gens and pagus was not identical in later times. But within this boundary line, of which we shall hear something more presently, how were the component parts, the familiae of the gens, settled down on the land? Of the village community so familiar to us in Teutonic countries, there is no certain trace in Latium.

_Vicus_, the only word which might suggest it, is identical with the Greek [Greek: oikos], a house; later it is used for houses standing together, or for a street in a town. But the vicus in the country has left no trace of itself as a distinct administrative union like our village community; the vico-magistri of the Roman city were urban officers; and what is more important, we know of no religious festivals of the vicus, like those of the pagus, of which there are well-attested records. The probability then is that the unit within the pagus was not the village but the homestead, and that these stood at a distance from each other, as they do in Celtic countries, not united together in a village, and each housing a family group working its own land and owning its own cattle.[141] The question of the amount and the tenure of the land of this group is a very difficult one, into which it is not necessary to enter closely here. There can, however, be no doubt that it possessed in its own right a small piece of garden ground (_heredium_), and also an allotment of land in the arable laid out by the settlers in common--_centuriatus ager_; whether the owners.h.i.+p of this was vested in the individual paterfamilias or in the gens as a whole, does not greatly matter for our purposes.[142] Lastly, as it is certain that the familia owned cattle and sheep, we may be sure that it enjoyed the right of common pasture on the land not divided up for tillage.

We see all this through a mist, and a mist that is not likely ever to lift; but yet the outlines of the picture are clear enough to give us the necessary basis for a study of the religion of the familia. The religious points, if I may use the expression--those points, that is, which are the object of special anxiety (_religio_)--lie in the boundaries, both of the pagus as a whole, and of the arable land of the familia, in the house itself and its free inhabitants, and in the family burying-place; and to these three may no doubt be added the spring which supplied the household with water. Boundaries, house, burying-place, spring,--all these are in a special sense sacred, and need constant and regular religious care.

Let us begin with the house, the central point of the economic and religious unit. The earliest Italian house was little more than a wigwam, more or less round, constructed of upright posts connected with wattles, and with a closed roof of straw or branches.[143] This would seem to have been the type of house of the immigrating people who settled on the tops of hills and lived a pastoral life; when they descended into the plains and became a settled agricultural people, they adopted a more roomy and convenient style of building, suitable for storing their grain or other products, and for the maintenance of a fire for cooking these. Whether the rectangular house, with which alone we are here concerned, was developed under Greek or Etruscan influence, or suggested independently by motives of practical convenience, is matter of dispute, and must be left to archaeologists to decide.[144]

This is the house in which the Latin family lived throughout historical times, the house which we know as the sacred local habitation of divine and human beings. It consisted in its simplest form, as we all know, of a single room or hall, the atrium, with a roof open in the middle and sloping inwards to let the rain fall into a basin (_compluvium_). Here the life of the family went on, and here was the hearth (_focus_), the "natural altar of the dwelling-room of man,"[145] and the seat of Vesta, the spirit of the fire, whose aid in the cooking of the food was indispensable in the daily life of the settlers. This sacred hearth was the centre of the family wors.h.i.+p of later times, until under Greek influence the arrangement of the house was modified;[146] and we may be certain that it was so in the simple farm life of early Latium. In front of it was the table at which the family took their meals, and on this was placed the salt-cellar (_salinum_), and the sacred salt-cake, baked even in historical times in primitive fas.h.i.+on by the daughters of the family, as in all periods for the State by the Vestal virgins. After the first and chief course of the mid-day meal, silence was enjoined, and an offering of a part of the cake was thrown on to the fire from a small sacrificial plate or dish (_patella_).[147] This alone is enough to prove that Vesta, the spirit of the fire, was the central point of the whole wors.h.i.+p, the spiritual embodiment of the physical welfare of the family.

Behind the hearth, _i.e._ farther at the back of the _atrium_, was the _penus_, or storing-place of the household. _Penus_ was explained by the learned Scaevola[148] as meaning anything that can be eaten or drunk, but not so much that which is each day set out on the table, as that which is kept in store for daily consumption; it is therefore in origin the food itself, though in later times it became also the receptacle in which that food was stored. This store was inhabited or guarded by spirits, the _di penates_, who together with Vesta represent the material vitality of the family; these spirits, always conceived and expressed in the plural, form a group in a way which is characteristic of the Latins, and their plurality is perhaps due to the variety and frequent change of the material of the store. The religious character of the store is also well shown by the fact, if such it be, that no impure person was allowed to meddle with it; the duty was especially that of the children of the family,[149] whose purity and religious capability was symbolised throughout Roman history by the purple-striped toga which they wore, and secured also by the amulet, within its capsule the _bulla_, of which I spoke in the last lecture.

Vesta and the Penates represent the spiritual side of the material needs of the household; but there was another divine inhabitant of the house, the Genius of the paterfamilias, who was more immediately concerned with the continuity of the family. a.n.a.logy with the world-wide belief in the spiritual double of a man, his "other-soul," compels us to think of this Genius, who accompanied the Latin from the cradle to the grave, as originally a conception of this kind. The Latins had indeed, in common with other races, what we may call the breath-idea of the soul, as we see from the words _animus_ and _anima_, and also the shadow-idea, as is proved by the word _umbra_ for a departed spirit. But the Genius was one of those guardian spirits, treated by Professor Tylor as a different species of the same genus, which accompany a man all his life and help him through its many changes and chances;[150] and the peculiarity of this Latin guardian is that he was specially helpful in continuing the life of the family. The soul of a man is often conceived as the cause of life, but not often as the procreative power itself; and that this latter was the Latin idea is certain, both from the etymology of the word and from the fact that the marriage-bed was called _lectus genialis_. I am inclined to think that this peculiarity of the Latin conception of Genius was the result of the unusually strong idea that the Latins must have had, even when they first pa.s.sed into Italy, of kins.h.i.+p as determined not by the mother but by the father.[151] It is possible, I think, that the Genius was a soul of later origin than those I have just mentioned, and developed in the period when the gens arose as the main group of kinsmen real or imaginary. I would suggest that we may see in it the connecting link between that group and the individual adult males within it; in that case the Genius would be that soul of a man which enables him to fulfil the work of continuing the life of the gens. We can easily imagine how it might eventually come to be his guardian spirit, and to acquire all the other senses with which we are familiar in Roman literature. With the development of the idea of individuality, the individuality of a man as apart from the kin group, the idea of the individuality of the Genius also became emphasised, until it became possible to think of it as even living on after the death of its companion;[152] in this way, in course of time, the Genius came to exercise a curious influence on the idea of the Manes. The history of the idea of Genius, and its application to places, cities, etc., is indeed a curious one, and of no small interest in the study of religion; but we must return to the primitive house and its divine inhabitants. There is one more of these who calls for a word before I pa.s.s to the land and the boundaries; we meet him on the threshold as we leave the dwelling.

It is, of course, well known to anthropologists that the door of a house is a dangerous point, because evil spirits or the ghosts of the dead may gain access to the house through it. Among the innumerable customs which attest this belief there are one or two Roman ones, _e.g._ the practice of making a man, who has returned home after his supposed death in a foreign country, enter the house by the roof instead of the door; for the door must be kept barred against ghosts, and this man may be after all a ghost, or at least he may have evil spirits or miasma about him.[153] It was at the doorway that a curious ceremony took place (to which I shall ask your attention again) immediately after the birth of a child, in order to prevent Silva.n.u.s, who may stand for the dangerous spirits of the forest, from entering in and vexing the baby.[154] Again, a dead man, as among so many other peoples, was carried out of the doorway with his feet foremost, so that he should not find his way back; and the old Roman practice of burial by night probably had the same object.[155] Exactly the same anxiety (_religio_) is seen in regard to the gates of a city; the wall was in some sense holy (_sanctus_), but the gates, through which was destined to pa.s.s much that might be dangerous, could not be thus sanctified. Was there, then, no protecting spirit of these doors and gates?

St. Augustine, writing with Varro before him, finds no less than three spirits of the entrance to a house: Forculus, of the door itself; Limentinus, of the threshold; and Cardea, of the hinges of the door; and these Varro seems to have found in the books of the pontifices.[156] I must postpone the question as to what these pontifical books really represented; but the pa.s.sage will at least serve to show us the popular anxiety about the point of entrance to a house, and its a.s.sociation with the spirit world. Of late sober research has reached the conclusion that the original door-spirit was Ja.n.u.s, whom we know in Roman history as residing in the symbolic gate of the Forum, and as the G.o.d of beginnings, the first deity to be invoked in prayer, as Vesta was the last.[157] But Ja.n.u.s is also wanted for far higher purposes by some eminent Cambridge scholars; they have their own reasons for wanting him as a G.o.d of the sky, as a double of Jupiter, as the mate of Diana, and a deity of the oak.[158] So, too, he was wanted by the philosophical speculators of the last century B.C., who tried to interpret their own humble deities in terms of Greek philosophy and Greek polytheism. The poets too, who, as Augustine says, found Forculus and his companions beneath their notice, played strange tricks with this h.o.a.ry old G.o.d, as any one may read in the first book of Ovid's _Fasti_. I myself believe that the main features of the theology (if we may use the word) of the earliest Rome were derived from the house and the land as an economic and religious unit, and I am strongly inclined to see in Ja.n.u.s bifrons of the Forum a developed form of the spirit of the house-door; but the question is a difficult one, and I shall return to it in a lecture on the deities of early Rome.

So far I have said nothing of the Lar familiaris who has become a household word as a household deity; and yet we are on the point of leaving the house of the old Latin settler to look for the spirits whom he wors.h.i.+ps on his land. The reason is simply that after repeated examination of the evidence available, I find myself forced to believe that at the period of which I am speaking the Lar was not one of the divine inhabitants of the house. When Fustel de Coulanges wrote his brilliant book _La Cite antique_, which popularised the importance of the wors.h.i.+p of ancestors as a factor in Aryan civilisation, he found in the Lar, who in historical times was a familiar figure in the house, the reputed founder of the family; and until lately this view has been undisputed. But if my account of the relation of the family to the gens is correct, the family would stand in no need of a reputed founder; that symbol of the bond of kins.h.i.+p was to be found in the gens of which the family was an offshoot, a cutting, as it were, planted on the land.

Still more convincing is the fact that when we first meet with the Lar as an object of wors.h.i.+p he is not in the house but on the land. The oldest Lar of whom we know anything was one of a characteristic Roman group of which the individuals lived in the _compita_, _i.e._ the spots where the land belonging to various households met, and where there were chapels with as many faces as there were properties, each face containing an altar to a Lar,--the presiding spirit of that allotment, or rather perhaps of the whole of the land of the familia, including that on which the house stood.[159] Thus the Lar fills a place in the private wors.h.i.+p which would otherwise be vacant, that of the holding and its productive power. In this sense, too, we find the Lares in the hymn of the Arval Brethren, one of the oldest fragments of Latin we possess; for the spirits of the land would naturally be invoked in the l.u.s.tration of the _ager Roma.n.u.s_ by this ancient religious gild.[160]

But how, it may be asked, did the Lar find his way into the house, to become the characteristic deity of the later Roman private wors.h.i.+p there? I believe that he gained admittance through the slaves of the familia, who had no part in the wors.h.i.+p of the dwelling, but were admitted to the Compitalia, or yearly festival of which the Lares of the compita were the central object. Cato tells us that the vilicus, the head of the familia of slaves, might not "facere rem divinam nisi Compitalibus in compito aut in foco";[161] which I take to mean that he might sacrifice for his fellow-slaves to the Lar at the compitum, or to the Lar in the house, if the Lar were already transferred from the compitum to the house. In the constant absence of the owner, the paterfamilias of Rome's stirring days, the wors.h.i.+p of the Lar at the compitum or in the house came to be more and more distinctly the right of the vilicus and his wife as representing the slaves, and thus too the Lar came to be called by the epithet _familiaris_, which plainly indicates that in his cult the slaves were included. And as it was the old custom that the slaves should sit at the meals of the family on benches below the free members (_subsellia_),[162] what more natural than that they should claim to see there the Lar whom alone of the deities of the farm they were permitted to wors.h.i.+p, and that they should bring the Lar or his double from the compitum to the house, in the frequent absence of the master?[163]

The festival of the Lar was celebrated at the compitum, and known as Compitalia or Laralia; it took place soon after the winter solstice, on a day fixed by the paterfamilias, in concert, no doubt, with the other heads of families in the pagus. Like most rejoicings at this time of year, it was free and jovial in character, and the whole familia took part in it, both bond and free. Each familia sacrificed on its own altar, which was placed fifteen feet in front of the compitum, so that the wors.h.i.+ppers might be on their own land; but if, as we may suppose, the whole pagus celebrated this rite on the same day, there was in this festival, as in others to be mentioned directly, a social value, a means of widening the outlook of the familia and a.s.sociating it with the needs of others in its religious duties. This is the _religio Larium_ of which Cicero speaks in the second book of his _de Legibus_, which was "posita in fundi villaeque conspectu," and handed down for the benefit both of masters and men from remote antiquity.[164]

There were other festivals in which all the familiae of a pagus took part. Of these we know little, and what we do know is almost entirely due to the love of the Augustan poets for the country and its life and customs; "Fortunatus et ille deos qui novit agrestes," wrote Virgil, contrasting himself with the philosopher poet whom he revered. Varro, in his list of Roman festivals,[165] just mentions a festival called s.e.m.e.ntivae, a.s.sociated with the sowing of the seed, and celebrated by all pagi, if we interpret him rightly; but Ovid has given us a charming picture of what must be this same rite, and places it clearly in winter, after the autumn sowing[166]:--