BOOK I CH. XXIX § 81. 185

tamenne: so Flac. 21, Ac. 11 26 and without ne, Fam. Ix 19; see Lewis and Short s.v. 11 C; for the position Div. in Caec. 21, Att. Iv 16,
ea facie novimus : Abl. of Quality, cf. § 49 soliditate quadam cernatur (according to Hirzel’s interpretation). In such cases we supply in thought some part of the verb substantive.
at non Aegyptii. So Xenophanes, according to Theodoret m1 p. 49, rovs Aidioras péAavas Kat oipovs ypadew epnoe Tovs oikelovs Oeovs, drrotor 51) kal avtol mepixace’ Tors € ye Opaxas yAavkovs Te Kal épvOpous* Kai pévroe Kat Mndovs kai Iépaas oiow avrois éotxdras, kai Aiyurtious daavtas. Cf. Tylor Prim. Cult. 1 p. 278 ‘the South-African, who believes in a god with a crooked leg, sees him with a crooked leg in dreams and visions’ (quoted from Livingstone); ‘when the Devil with horns, hoofs and tail had once become a fixed image in the popular mind, of course men saw him in this conventional shape’.
barbaria: ‘the uncivilized world’, a collective name like our ‘ Christ- endom’, cf. Fin. 11 49 non solum Graecia et Italia sed etiam omnis barbaria.
opiniones de bestiis : ‘ beliefs in certain brutes’, cf. 29 n.
§ 82. fana spoliata: cf. Sall. Cat. v 6 of the evil effects of Sulla’s conquests ibe primum insuevit exercitus P. R. delubra spoliare, sacra pro- fanaque omnia miscere, and the 4th Verrine Oration.
fando auditum : ‘none have heard tell’, cf. Roby § 1239, Pref. Lxv.
crocodilum. See more in § 101 and 11 47 and compare usc. v 78 Aegyptiorum morem quis ignorat ? quorum imbutae mentes pravitatis errort- bus quanwis carnificinam prius subierint, quam ibim aut aspidem aut faelem aut canem aut crocodidum violent, quorum etiamst imprudentes quippiam fecerint, poenam nullam recusent, Herod. 11 65 rd & av tis rév Onpiov rovTay drokteivn, iy pev Exav, Oavatos 7 Cnpin, nv Sé déxwv, drorives Cnpinv thy adv of ipées ta€wvrar’ ds & Gv (Bu 7 ipnka aroxreivy, nv Te Exdv iv Te déxwv, TeOvavat dvaykn. Cambyses is said to have taken advantage of this superstition, and placed dogs, sheep, cats and ibises in the van of his own army, Alyur- tot O€ BaddAovtes eravcarto, PoB@ Tod mARE~ai Te TAY tepav Cowv, Polyaenus vi c. 9. See also Diod. 1 83 and the quotations from the comic poets in Athen. vit 55, esp. that from Timocles, which is given also in Philodemus p. 86. Different animals were counted sacred in different parts of Egypt as appears from Juvenal Sat. xv; see the very full notes, and reff. on the Egyptian religion generally, contained in Mayor’s ed., and for the crocodile, his n. on crocodilon adorat. In Wilkinson’s Ancient Egyptians (ch iv. small ed.) there is a list of the sacred animals, mentioning where they were worshipped—with what deity each was associated. The later mythology explained this animal-worship by the transformations which the Gods underwent in their fear of Typhoeus, cf. Ov. Met. v 325 hue quoque (to Egypt) terrigenam venisse Typhoea narrat—et se mentitis superos celasse figuris, Jupiter in the ram, Mercury in the ibis, &c. For the modern views see Tylor P. C. 11 208—224.
186 BOOK I CH. XXIX § 82.
ibim aut faelem: see § 101 n.
violatum. Uuless C. contravenes usage in making faelem common, we have here an ex. of agreement with the more remote word, as in Leg. I 1 ducus tlle et haec quercus agnoscitur lectus, where see Dumesnil. For the omission of esse see n. on doctus § 60.
quid censes—nonne deum videri? For the form of sentence cf. §78n. For Apis see Dict. of Biog.
illam vestram Sospitam. The temple of Juno Sospita or Sispita, ‘the Saviour’, at Lanuvium, was one of peculiar sanctity, being visited annually by the consuls like that of Jupiter Latiaris. Livy often speaks of prodigies occurring there, and C. (Div. 1 99) tells us that the outbreak of the Marsic war was signified by mice gnawing the shields suspended there. It was rebuilt in obedience to a vision B.c. 90 (Div.1 4). For the special ceremonies belonging to it see Art. on Lanuvium in Dict. of Geog., and Preller dm. Myth. p. 246%. For the attraction guam Sospitam instead of quam Sospita videtur cf. § 86 tam aperte quam te, and Zumpt § 603 b.
cum pelle—repandis. Preller ].c. quotes an inscription relating to a priestess quae in aede Junonis NSospitae Matris Leginae scutulum et clypeum et hastam et calceos rite novavit voto. The Goddess appears in this garb on the coins of the Roscii and other families connected with Lanu- vium. See Miiller Ane. Art. § 353. The goat-skin, which Preller consi- ders to be a symbol of fertility, and connects with that worn by the Luperci, covered the head and breast ; the scutwm was oblong as opposed to the round clypeus; an engraving of the shoe with the upturned toe, calceolus repandus (pandus), is given in Rich’s Comp. to Dict. p. 99; I think the diminutive implies a low shoe, not (as Rich) one worn by a female, as we read of calcet muliebres in Varro LZ. L 1X 29 and elsewhere ; the hasta marks protection, it was also borne by the Juno Curitis. Moser (ms.) notices the recurrence of the termination -am seven times in ten words.
alia nobis: is added by Ursinus, and seems required if the preceding sentence is right, but Sch. Opuse. 111. 287 denies the existence of a Romana Juno distinguished as such by special attributes, and thinks that nec Romana may have been added by some reader who stumbled at the omission of any reference to the Juno Capitolina. On the other hand Klotz Adn. Crit. 16 proposes to insert alia Romanis between Argivis and alia Lanuvinis. It seems to me that et guidem (on which see § 78 n.) comes in very naturally with a repeated alia nobis, and the fact of the repetition facilitates the omis- sion in the first instance. In speaking of the Juno Argiva C. no doubt had in his mind the famous statue by Polyclitus, the contemporary and fellow- pupil of Phidias. It was made of ivory and gold, and represented the god- dess seated on a throne, her head crowned with a garland, on which were worked the Graces and the Hours, the one hand holding the symbolical pomegranate, and the other a sceptre, surmounted by a cuckoo, a bird sacred to Hera, on account of her having been once changed into that form by Zeus (Pausan. 11 17 quoted in Diet. of B.). It does not appear that