Roman ceremonial. I
have suggested that they were allowed to survive in the religion of the
city-state, though actually belonging to that of a primitive population
living on the site of Rome. Prof. Deubner's explanation is very
different, and at first sight startling. These, he thinks, are Greek
cathartic details added by Augustus when he re-organised the Lupercalia,
as we may guess that he did from Suet. _Aug._ 31. They can all be
paralleled from Greek religion. We know of them only from Plutarch, who
quotes a certain Butas as writing Greek elegiacs in which they were
mentioned; but of the date of this poet we know nothing. Ovid does not
mention these details, nor hint at them in the stories he tells about
the festival. (It is certainly possible that Augustus's revision may
have been made after Ovid wrote the second book of the _Fasti_; it could
not have been done until he became Pont. Max. in 12 B.C., and perhaps
not till long after that, and the _Fasti_ was written some time before
Ovid's banishment in A.D. 9.) That Augustus should insert Greek
cathartic details in the old Roman festival is certainly surprising, but
not impossible. We know that in the _ludi saeculares_ he took great
pains to combine Greek with Roman ritual.

The above is a mere outline of Prof. Deubner's article, but enough, I
hope, to attract the attention of English scholars to it. Whether or no
it be accepted in whole or part by learned opinion, it will at least
have the credit of suggesting a way in which not only the Lupercalia,
but possibly other obscure rites, may be compelled ultimately to yield
up their secrets.

APPENDIX III

THE PAIRS OF DEITIES IN GELLIUS xiii. 23 (see page 150)

The first paired deity mentioned by Gellius is _Lua Saturni_, also known
as _Lua Mater_, of whom Dr. Frazer writes (p. 412), "In regard to Lua we
know that she was spoken of as a mother, which makes it not improbable
that she was also a wife." We are not surprised to find him claiming
that because Vesta is addressed as Mater in the _Acta Fratr. Arv._
(Henzen, p. 147), that virgin deity was also married. This he does in
his lectures on Kingship (p. 222), quoting Ennius and Lactantius as
making Vesta mother of Saturnus and Titan. No comment on this is needed
for any one conversant with Graeco-Roman religion and literature from
Ennius onward. The title Mater here means simply that Vesta was to her
worshippers in a maternal position: "quamvis virginem, i