1152. See my note on Pausanias, ii. 17. 5; P. Wagler, Die Eiche in alter und neuer Zeit, ii. (Berlin, 1891), pp. 2 sqq.; A. B. Cook, “Zeus, Jupiter, and the Oak,” Classical Review, xvii. (1903) pp. 178 sqq.
1153. Aug. Mommsen, Delphika (Leipsic, 1878), pp. 4 sq.
1154. Strabo, Frag. vii. 3; Stephanus Byzantius, s.v. Δωδώνη; Suidas, s.vv. Δωδωναῖον χαλκεῖον and Δωδώνη; Apostolius, Cent. vi. 43; Zenobius, Cent. vi. 5; Nonnus Abbas, Ad S. Gregorii orat. ii. contra Julianum, 19 (Migne’s Patrologia Graeca, xxxvi. 1045). The evidence on this subject has been collected and discussed by Mr. A. B. Cook (“The Gong at Dodona,” Journal of Hellenic Studies, xxii. (1902) pp. 5-28). The theory in the text is obviously consistent, both with the statement that the sound of the gongs was consulted as oracular, and with the view, advocated by Mr. Cook, that it was supposed to avert evil influences from the sanctuary. If I am right, the bronze statuette which, according to some accounts, produced the sound by striking the gong with a clapper would represent Zeus himself making his thunder.
1155. On the natural surroundings of Dodona, see C. Carapanos, Dodone et ses ruines (Paris, 1878), pp. 7-10.
1157. Above, vol. i. p. 309. On the oak as the tree of Zeus, see Dionysius Halicarn. Ars rhetorica, i. 6, vol. v. p. 230 ed. Reiske; Schol. on Aristophanes, Birds, 480. On this subject much evidence, both literary and monumental, has been collected by Mr. A. B. Cook in his articles “Zeus, Jupiter, and the Oak,” Classical Review, xvii. (1903) pp. 174 sqq., 268 sqq., 403 sqq., xviii. (1904) pp. 75 sqq., 327 sq.
1158. Pausanias, i. 24. 3.
1159. Marcus Antoninus, v. 7.
1160. Theophrastus, De signis tempestatum, i. 24.
1161. Pausanias, i. 30. 4.
1162. Pausanias, ii. 29. 7 sq.; Isocrates, Evagoras, 14; Apollodorus, iii. 12. 6. Aeacus was said to be the son of Zeus by Aegina, daughter of Asopus (Apollodorus, l.c.). Isocrates says that his relationship to the god marked Aeacus out as the man to procure rain.
1163. Theophrastus, De signis tempestatum, i. 20, compare 24.
1164. Theophrastus, op. cit. iii. 43.
1165. Pausanias, i. 32. 2.
1166. Theophrastus, op. cit. iii. 43 and 47. Compare Aristophanes, Clouds, 324 sq.; Photius, Lexicon, s.v. Πάρνης.
1167. Pausanias, i. 32. 2.
1168. Pausanias, ii. 25. 10. As to the climate and scenery of these barren mountains, see A. Philippson, Der Peloponnes (Berlin, 1891), pp. 43 sq., 65.
1169. Joannes Lydus, De mensibus, iv. 48.
1170. Paton and Hicks, The Inscriptions of Cos (Oxford, 1891), No. 382; Dittenberger, Sylloge Inscriptionum Graecarum, 2nd Ed., No. 735. There were altars of Rainy Zeus also at Argos and Lebadea. See Pausanias, ii. 19. 8, ix. 39. 4.
1171. Ἐπικάρπιος μὲν ἀπὸ τῶν καρπῶν, Aristotle, De mundo, 7, p. 401 a, ed. Bekker; Plutarch, De Stoicorum repugnantiis, xxx. 8.
1172. Corpus Inscriptionum Atticarum, iii. No. 77; E. S. Roberts, Introduction to Greek Epigraphy, ii. No. 142, p. 387; Ch. Michel, Recueil d’inscriptions grecques, No. 692; L. R. Farnell, Cults of the Greek States, i. 66 and 172.
1173. Hesiod, Theogony, 71 sq.; L. Preller, Griechische Mythologie, 4th ed., i. 119.
1174. Pausanias, v. 14. 7; H. Roehl, Inscriptiones Graecae antiquissimae (Berlin, 1882), No. 101; Fränkel, Inschriften von Pergamon, i. No. 232; Joannes Malalas, Chronographia, viii. p. 199, ed. L. Dindorf.
1175. Strabo, ix. 2. 11, p. 404.
1176. Pollux, ix. 41; Hesychius, s.v. ἠλύσιον; Etymologicum Magnum, p. 341. 8 sqq.; Artemidorus, Onirocrit. 11. 9; Pausanias, v. 14. 10; Dittenberger, Sylloge Inscriptionum Graecarum, 2nd Ed., No. 577, with Dittenberger’s note.
1178. See above, vol. i. p. 310.
1179. See above, vol. i. p. 366.
1180. For more evidence that the old Greek kings regularly personified Zeus, see Mr. A. B. Cook, “The European Sky-god,” Folk-lore, xv. (1904) pp. 299 sqq.
1181. Virgil. Georg. iii. 332, with Servius’s note; Pliny, Nat. Hist. xii. 3.
1182. As to the oak of Jupiter on the Capitol and the god’s oak crown, see above, p. 176. With regard to the Capitoline worship of Thundering Jupiter, see Pliny, Nat. Hist. ii. 21, xxxiv. 10 and 79, xxxvi. 50. He was worshipped in many places besides Rome as the god of thunder and lightning. See Festus, p. 229, ed. C. O. Müller; Apuleius, De mundo, xxxvii. 371; H. Dessau, Inscriptones Latinae selectae, Nos. 3044-3053.
1183. Petronius, Sat. 44. That the slope mentioned by Petronius was the Capitoline one is made highly probable by a passage of Tertullian (Apologeticus 40: “Aquilicia Jovi immolatis, nudipedalia populo denuntiatis, coelum apud Capitolium quaeritis, nubila de laquearibus exspectatis”). The church father’s scorn for the ceremony contrasts with the respect, perhaps the mock respect, testified for it by the man in Petronius. The epithets Rainy and Showery are occasionally applied to Jupiter. See Tibullus, i. 7. 26; Apuleius, De mundo, xxxvii. 371; H. Dessau, Inscriptiones Latinae selectae, No. 3043.
1184. H. Dessau, op. cit. No. 3042; Apuleius, l.c.
1185. Apuleius, l.c., “Plures eum Frugiferum vocant”; H. Dessau, op. cit. No. 3017.
1186. On this subject see H. Munro Chadwick, “The Oak and the Thunder-god,” Journal of the Anthropological Institute, xxx. (1900) pp. 22-42.
1187. Pliny, Nat. Hist. xvi. 249.
1188. Maximus Tyrius, Dissert. viii. 8. H. D’Arbois de Jubainville supposed that by Celts the writer here meant Germans (Cours de la littérature celtique, i. 121 sqq.). This was not the view of J. Grimm, to whose authority D’Arbois de Jubainville appealed. Grimm says that what Maximus Tyrius affirms of the Celts might be applied to the Germans (Deutsche Mythologie, 4th ed., i. 55), which is quite a different thing.
1189. Strabo, xii. 5. 1, p. 567. As to the meaning of the name see (Sir) J. Rhys, Celtic Heathendom, p. 221; H. F. Tozer, Selections from Strabo, p. 284. On the Galatian language see above, p. 126, note 2.
1190. G. Curtius, Griech. Etymologie, 5th Ed., pp. 238 sq.; J. Rhys, op. cit. pp. 221 sq.; P. Kretschmer, Einleitung in die Geschichte der griech. Sprache, p. 81. Compare A. Vanicek, Griechisch-lateinisch. etymologisches Wörterbuch, pp. 368-370. Oak in old Irish is daur, in modern Irish dair, darach, in Gaelic darach. See G. Curtius, l.c.; A. Macbain, Etymological Dictionary of the Gaelic Language (Inverness, 1896), s.v. “Darach.” On this view Pliny was substantially right (Nat. Hist. xvi. 249) in connecting Druid with the Greek drus, “oak,” though the name was not derived from the Greek. However, this derivation of Druid has been doubted or rejected by some scholars. See H. D’Arbois de Jubainville, Cours de la littérature celtique, i. (Paris, 1883), pp. 117 sqq.; O. Schrader, Reallexikon der indogermanischen Altertumskunde, pp. 638 sq.
1192. The Gael’s “faith in druidism was never suddenly undermined; for in the saints he only saw more powerful druids than those he had previously known, and Christ took the position in his eyes of the druid κατ’ ἐξοχήν. Irish druidism absorbed a certain amount of Christianity; and it would be a problem of considerable difficulty to fix on the point where it ceased to be druidism, and from which onwards it could be said to be Christianity in any restricted sense of that term” (J. Rhys, Celtic Heathendom, p. 224).
1193. P. W. Joyce, Social History of Ancient Ireland, i. 236.
1194. J. Grimm, Deutsche Mythologie, 4th ed., i. 55 sq. Tacitus often mentions the sacred groves of the Germans, but never specifies the kinds of trees of which they were composed. See Annals, ii. 12, iv. 73; Histor. iv. 14; Germania, 7, 9, 39, 40, 43.
1195. J. Grimm, op. cit. ii. 542.
1196. Willibald’s Life of S. Boniface, in Pertz’s Monumenta Germaniae historica, ii. 343 sq.; J. Grimm, op. cit. i. pp. 58, 142.
1197. J. Grimm, op. cit. i. 157. Prof. E. Maass supposes that the identification of Donar or Thunar with Jupiter was first made in Upper Germany between the Vosges mountains and the Black Forest. See his work Die Tagesgötter (Berlin, 1902), p. 280.
1198. Adam of Bremen, Descriptio insularum Aquilonis, 26 (Migne’s Patrologia Latina, cxlvi. col. 643).
1199. Adam of Bremen, l.c.
1200. E. H. Meyer, Mythologie des Germanen (Strasburg, 1903), p. 290.
1201. Adam of Bremen, op. cit. 26, 27, with the Scholia (Migne’s Patrologia Latina, cxlvi. coll. 642-644).
1202. J. Grimm, Deutsche Mythologie, 4th ed., i. 142 sq.; L. Leger, La Mythologie slave (Paris, 1901), pp. 54-76.
1203. L. Leger, op. cit. pp. 57 sq., translating Guagnini’s Sarmatiae Europaeae descriptio (1578). The passage is quoted in the original by Chr. Hartknoch (Alt- und neues Preussen, Frankfort and Leipsic, 1684, p. 132), who rightly assigns the work to Strykowski, not Guagnini. See W. Mannhardt, in Magazin herausgegeben von der Lettisch-Literarischen Gesellschaft, xiv. (1868) pp. 105 sq.
1204. Procopius, De bello Gothico, iii. 14 (vol. ii. p. 357, ed. J. Haury).
1205. Matthias Michov, “De Sarmatia Asiana atque Europea,” in Simon Grynaeus’s Novus Orbis regionum ac insularum veteribus incognitarum (Paris, 1532), p. 457; id., in J. Pistorius’s Polonicae historiae corpus (Bâle, 1582), i. 144; Martin Cromer, De origine et rebus gestis Polonorum (Bâle, 1568), p. 241; J. Maeletius (Menecius, Ian Malecki), “De sacrificiis et idolatria veterum Borussorum, Livonum, aliarumque vicinarum gentium,” Scriptores rerum Livonicarum, ii. (Riga and Leipsic, 1848) p. 390; id., in Mitteilungen der Litterarischen Gesellschaft Masovia, Heft 8 (Lötzen, 1902), p. 187; Chr. Hartknoch, Alt- und neues Preussen (Frankfort and Leipsic, 1684), pp. 131 sqq.; S. Rostowski, quoted by A. Brückner, Archiv für slavische Philologie, ix. (1886) pp. 32, 35; M. Töppen, Geschichte der preussischen Historiographie (Berlin, 1853), p. 190 (“Perkunos ist in allen andern Ueberlieferungen so gross und hehr, wie nur immer der griechische und römische Donnergott, und kein anderer der Götter darf sich ihm gleich stellen. Er ist der Hauptgott, wie nach andern Berichten in Preussen, so auch in Litthauen und Livland”); Schleicher, “Lituanica,” Sitzungsberichte der philosoph.-histor. Classe d. kais. Akademie d. Wissen. (Vienna), xi. (1853 pub. 1854) p. 96; H. Usener, Götternamen (Bonn, 1896), p. 97.
1206. M. Praetorius, Deliciae Prussicae (Berlin, 1871), pp. 19 sq.; S. Rostowski, op. cit. pp. 34, 35. On the sacred oaks of the Lithuanians see Chr. Hartknoch, op. cit. pp. 117 sqq.; Tettau und Temme, Volkssagen Ostpreussens, Litthauens und Westpreussens, pp. 19-22, 35-38.
1207. M. Praetorius, l.c.; S. Grunau, Preussische Chronik, ed. M. Perlbach, i. (Leipsic, 1876) p. 78 (ii. tract. cap. v. § 2). The chronicler, Simon Grunau, lived as an itinerant Dominican friar at the beginning of the sixteenth century in the part of Prussia which had been ceded to Poland. He brought his history, composed in somewhat rustic German, down to 1529. His familiar intercourse with the lowest classes of the people enabled him to learn much as to their old heathen customs and superstitions; but his good faith has been doubted or denied. In particular, his description of the images of the three gods in the great oak at Romove has been regarded with suspicion or denounced as a figment. See Chr. Hartknoch, op. cit. pp. 127 sqq.; M. Toeppen, op. cit. pp. 122 sqq., 190 sqq.; M. Perlbach’s preface to his edition of Grunau; H. Usener, Götternamen, p. 83. But his account of the sanctity of the oak, and of the perpetual sacred fire of oak-wood, may be accepted, since it is confirmed by other authorities. Thus, according to Malecki, a perpetual fire was kept up by a priest in honour of Perkunas (Pargnus) on the top of a mountain, which stood beside the river Neuuassa (Niewiaza, a tributary of the Niemen). See Malecki (Maeletius, Menecius), op. cit., Scriptores rerum Livonicarum, ii. 391; id., Mitteilungen der Litterarischen Gesellschaft Masovia, Heft 8 (Lötzen, 1902), p. 187. Again, the Jesuit S. Rostowski says that the Lithuanians maintained a perpetual sacred fire in honour of Perkunas in the woods (quoted by A. Brückner, Archiv für slavische Philologie, ix. (1886) p. 33). Malecki and Rostowski do not mention that the fire was kindled with oak-wood, but this is expressly stated by M. Praetorius, and is, besides, intrinsically probable, since the oak was sacred to Perkunas. Moreover, the early historian, Peter of Dusburg, who dedicated his chronicle of Prussia to the Grand Master of the Teutonic Knights in 1326, informs us that the high-priest of the nation, whom the Prussians revered as a pope, kept up a perpetual fire at Romow, which is doubtless the same with the Romowo or Romewo of Grunau (Preussische Chronik, pp. 80, 81, compare p. 62, ed. M. Perlbach). See P. de Dusburg, Chronicon Prussiae, ed. Chr. Hartknoch (Frankfort and Leipsic, 1679), p. 79. Martin Cromer says that the Lithuanians “worshipped fire as a god, and kept it perpetually burning in the more frequented places and towns” (De origine et rebus gestis Polonorum, Bâle, 1568, p. 241). Romow or Romowo is more commonly known as Romove. Its site is very uncertain. See Chr. Hartknoch, Alt- und neues Preussen, pp. 122 sqq. Grunau’s account of Romove and its sacred oak, with the images of the three gods in it and the fire of oak-wood burning before it, is substantially repeated by Alex. Guagnini. See J. Pistorius, Polonicae historiae corpus (Bâle, 1582), i. 52; Respublica sive status regni Poloniae, Lituaniae, Prussiae, Livoniae, etc. (Leyden, 1627), pp. 321 sq. I do not know whether the chronicler, Simon Grunau, is the same with Simon Grynaeus, editor of the Novus Orbis regionum ac insularum veteribus incognitarum, which was published at Paris in 1532.
1208. S. Rostowski, op. cit. p. 35.
1209. D. Fabricius, “De cultu, religione et moribus incolarum Livoniae,” Scriptores rerum Livonicarum, ii. 441. Malecki (Maeletius) also says that Perkunas was prayed to for rain. See Mitteilungen der Litterarischen Gesellschaft Masovia, Heft 8 (Lötzen, 1902), p. 201.
1210. According to Prof. H. Hirt, the name Perkunas means “the oak-god,” being derived from the same root querq, which appears in the Latin quercus “oak,” the Hercynian forest, the Norse god and goddess Fjörygn, and the Indian Parjanya, the Vedic god of thunder and rain. See H. Hirt, “Die Urheimat der Indogermanen,” Indogermanische Forschungen, i. (1892) pp. 479 sqq.; id., Die Indogermanen (Strasburg, 1905-1907), ii. 507; P. Kretschmer, Einleitung in die Geschichte der griechischen Sprache, pp. 81 sq. The identity of the names Perkunas and Parjanya had been maintained long before by G. Bühler, though he did not connect the words with quercus. See his article, “On the Hindu god Parjanya,” Transactions of the (London) Philological Society, 1859, pp. 154-168. As to Parjanya, see below, pp. 368 sq.
1211. Fr. Kreutzwald und H. Neus, Mythische und magische Lieder der Ehsten (St. Petersburg, 1854), pp. 16, 26, 27, 56, 57, 104; F. J. Wiedemann, Aus dem inneren und äusseren Leben der Ehsten, pp. 427, 438. Sometimes, however, a special thunder-god Kou, Koo, Piker or Pikne is distinguished from Taara (Tar). See F. J. Wiedemann, op. cit. p. 427; Kreutzwald und Neus, op. cit. pp. 12 sq.
1212. Boecler-Kreutzwald, Der Ehsten abergläubische Gebräuche, Weisen und Gewohnheiten (St. Petersburg, 1854), p. 2.
1213. J. Grimm, Deutsche Mythologie, 4th ed., i. 146.
1214. F. J. Wiedemann, op. cit. p. 427.
1216. Rigveda, Book v. Hymn 83, R. T. H. Griffith’s translation (Benares, 1889-1892), vol. ii. pp. 299 sq.
1217. Rigveda, Book vii. Hymn 101, Griffith’s translation (vol. iii. pp. 123 sq.).
1218. Rigveda, Book vii. Hymn 102, Griffith’s translation (vol. iii. p. 124). On Parjanya see further G. Bühler, “On the Hindu god Parjanya,” Transactions of the (London) Philological Society, 1859, pp. 154-168; id. in Orient und Occident, i. (1862) pp. 214-229; J. Muir, Original Sanscrit Texts, v. 140-142; H. Oldenberg, Die Religion des Veda, p. 226; A. Macdonnell, Vedic Mythology, pp. 83-85.
1219. G. Bühler, op. cit. p. 161.
1220. L. H. Morgan, League of the Iroquois (Rochester, 1851), pp. 157 sq.
1221. J. Spieth, Die Ewe-Stämme (Berlin, 1906), pp. 424-427.
1222. E. J. Payne, History of the New World called America, i. (Oxford, 1892) pp. 407 sq.
1223. N. Seidlitz, “Die Abchasen,” Globus, lxvi. (1894) p. 73.
1224. P. Wagler, Die Eiche in alter und neuer Zeit, ii. (Berlin, 1891) p. 37.
1225. J. Grimm, Deutsche Mythologie, 4th ed., i. 59.
1226. P. Wagler, Die Eiche in alter und neuer Zeit, i. (Wurzen, 1891) pp. 21-23. For many more survivals of oak-worship in Germany see P. Wagler, op. cit. ii. 40 sqq.
1227. M. Praetorius, Deliciae Prussicae (Berlin, 1871), p. 16.
1228. J. G. Kohl, Die deutsch-russischen Ostseeprovinzen (Dresden and Leipsic, 1841), ii. 31; compare 33.
1229. Schleicher, “Lituanica,” Sitzungsberichte der philos.-histor. Classe der kais. Akademie der Wissenschaften, xi. (1853, pub. 1854) p. 100.
1230. James Piggul, steward of the estate of Panikovitz, in a report to Baron de Bogouschefsky, Journal of the Anthropological Institute, iii. (1874) pp. 274 sq.
1231. The evidence will be given later on, when we come to deal with the fire-festivals of Europe. Meantime I may refer the reader to The Golden Bough, Second Edition, iii. 347 sqq., where, however, the statement as to the universal use of oak-wood in kindling the need-fire is too absolute, exceptions having since come to my knowledge. These will be noticed in the third edition of that part of The Golden Bough.
1233. The only positive evidence, so far as I know, that the Celtic oak-god was also a deity of thunder and rain is his identification with Zeus (see above, p. 362). But the analogy of the Greeks, Italians, Teutons, Slavs, and Lithuanians may be allowed to supply the lack of more definite testimony.
1234. It is said to have been observed that lightning strikes an oak twenty times for once that it strikes a beech (J. Grimm, Deutsche Mythologie, 4th ed., iii. 64). But even if this observation were correct, we could not estimate its worth unless we knew the comparative frequency of oaks and beeches in the country where it was made. The Greeks observed that a certain species of oak, which they called haliphloios, or sea-bark, was often struck by lightning though it did not grow to a great height; but far from regarding it as thereby marked out for the service of the god they abstained from using its wood in the sacrificial rites. See Theophrastus, Histor. plant. iii. 8. 5; Pliny, Nat. Hist. xvi. 24.
1235. M. Abeghian, Der armenische Volksglaube, p. 90.
1236. E. B. Tylor, Early History of Mankind, 3rd Ed., pp. 223-227. For more evidence of this wide-spread belief see M. Baudrouin et L. Bonnemère, “Les Haches polies dans l’histoire jusqu’au XIXe siècle,” Bulletins et Mémoires de la Société d’Anthropologie de Paris, Ve Série, v. (1904) pp. 496-548; Lieut. Boyd Alexander, “From the Niger, by Lake Chad, to the Nile,” The Geographical Journal, xxx. (1907) pp. 144 sq.; A. B. Ellis, Ewe-speaking Peoples of the Slave Coast, pp. 37 sq.; H. Seidel, “Der Yew’e Dienst im Togolande,” Zeitschrift für afrikanische und oceanischen Sprachen, iii. (1897) p. 161; H. Klose, Togo unter deutscher Flagge, pp. 197 sq.; L. Conradt, “Die Ngumbu in Südkamerun,” Globus, lxxxi. (1902) p. 353; Guerlach, “Mœurs et superstitions des sauvages Ba-hnars,” Missions Catholiques, xix. (1887) pp. 442, 454; J. A. Jacobsen, Reisen in die Inselwelt des Banda-Meeres (Berlin, 1896), pp. 49 sq., 232; C. Ribbe, “Die Aru-Inseln,” Festschrift des Vereins für Erdkunde zu Dresden (Dresden, 1888), p. 165; E. Thurston, Ethnographic Notes in Southern India, p. 351; Rev. P. O. Bodding, “Ancient Stone Implements in the Santal Parganas,” Journal of the Asiatic Society of Bengal, lxx. Part iii. (1901) pp. 17-20; E. M. Gordon, Indian Folk-tales (London, 1908), p. 75; County Folk-lore, III. Orkney and Shetland Islands, collected by G. F. Black (London, 1903), p. 153; P. Hermann, Nordische Mythologie, pp. 339 sq., 352; M. Toeppen, Aberglauben aus Masuren 2nd Ed., (Danzig, 1867), pp. 42 sq. Dr. E. B. Tylor has pointed out how natural to the primitive mind is the association of spark-producing stones with lightning (Primitive Culture, 2nd Ed., ii. 262).
1237. L. Preller, Griechische Mythologie, 4th ed., i. 116 sq.; id., Römische Mythologie, 3rd Ed., i. 184 sqq. As to Jupiter see in particular Augustine, De civitate Dei, vii. 19, “Coelum enim esse Jovem innumerabiliter et diligenter affirmant”; and Ennius, quoted by Cicero, De natura deorum, ii. 25, 65, “Aspice hoc sublimen candens, quem invocant omnes Jovem.”
1239. Above, vol. i. pp. 19 sqq., 40 sq.
1240. Above, vol. i. pp. 12 sq.
1244. Virgil, Aen. vi. 205 sqq.
1246. This suggestion is due to Mr. A. B. Cook. See his articles, “Zeus, Jupiter, and the Oak,” Classical Review, xviii. (1904) pp. 363 sq.; and “The European Sky-God,” Folk-lore, xvi. (1905) pp. 277 sq. On the other hand see above, pp. 1 sq.
1247. Virbius may perhaps be etymologically connected with viridis, “green,” and verbena, “a sacred bough.” If this were so, Virbius would be “the Green One.” We are reminded of those popular personifications of the spring, Green George and Jack in the Green. See above, pp. 75 sq., 82 sq. As to the proposed derivation from a root meaning “green” Professor R. S. Conway writes to me (10th January 1903): “From this meaning of the root a derivative in -bus would not strike me as so strange; vir-bho might conceivably mean ‘growing green.’” In my Lectures on the Early History of the Kingship (pp. 282 sq.) I followed Mr. A. B. Cook in interpreting a passage of Plautus (Casina, ii. 5. 23-29) as a reference to the priests of Nemi in the character of mortal Jupiters. But a simpler and more probable explanation of the passage has been given by Dr. L. R. Farnell. See A. B. Cook, “The European Sky-god,” Folk-lore, xvi. (1905) pp. 322 sqq.; L. R. Farnell, in The Hibbert Journal, iv. (1906) p. 932.
1250. Horace, Odes, i. 21. 5 sq., iii. 23. 9 sq., iv. 4. 5 sq., Carmen Saeculare, 69; Livy, iii. 25. 6-8; E. H. Bunbury, in Smith’s Dictionary of Greek and Roman Geography, s.v. “Algidus.”