Scholiast on Nicander, _Theriaca_, 861. Footnote 631: Diogenes Laertius, _Vitae philosophorum_, iv. 54-57. Footnote 632: See above, p. 143. Footnote 633: Plutarch, _Quaest. Rom._ 111 εἰκὸς μὲν οὖν ἐστι καὶ τὸν ἱερέα τοῦ Διὸς ὥσπερ ἔμψυχον καὶ ἱερὸν ἄγαλμα καταφύξιμον ἀνεῖσθαι τοῖς δεομένοις; L. Preller, _Römische Mythologie_, 3rd Ed., i. 201; F. B. Jevons, _Plutarch’s Romane Questions_, p. lxxiii.; C. Julian, in Daremberg et Saglio, _Dictionnaire des antiquités grecques et romaines_, ii. 1156 _sqq._ Footnote 634: Cicero, _De re publica_, iii. 13. 22; Virgil, _Aen._ x. 112; Horace, _Sat._ ii. 1. 42 _sq._; Ovid, _Fasti_, vi. 37; Varro, _De lingua Latina_, v. 6. 7; Livy, v. 21. 2, v. 23. 7; Pliny, _Nat. Hist._ xxxv. 115; Flavius Vopiscus, _Probus_, xii. 7; L. Preller, _Römische Mythologie_, 3rd Ed., i. 205, 284; W. H. Roscher, _Lexikon d. griech. u. röm. Mythologie_, ii. 600 _sqq._ Footnote 635: See above, pp. 179 _sq._ Footnote 636: Cicero, _Philippics_, ii. 43. 110; Suetonius, _Divus Julius_, 76; Dio Cassius, xliv. 6. The coincidence has been pointed out by Mr. A. B. Cook (_Classical Review_, xviii. 371). Footnote 637: Livy, i. 20. 1 _sq._ Footnote 638: Numa was not the only Roman king who is said to have enjoyed the favours of a goddess. Romulus was married to Hersilia, who seems to have been a Sabine goddess. Ovid tells us how, when the dead Romulus had been raised to the rank of a god under the name of Quirinus, his widow Hersilia was deified as his consort. Thus, if Quirinus was a Sabine oak-god, his wife would be an oak-goddess, like Egeria. See Ovid, _Metam._ xiv. 829-851. Compare Livy, i. 11. 2; Plutarch, _Numa_, 14. On Hersilia as a goddess see A. Schwegler, _Römische Geschichte_, i. 478, note 10; L. Preller, _Römische Mythologie_, 3rd Ed., i. 372. Again, of King Servius Tullius we read how the goddess Fortuna, smitten with love of him, used to enter his house nightly by a window. See Ovid, _Fasti_, vi. 569 _sqq._; Plutarch, _Quaestiones Romanae_, 36; _id._, _De fortuna Romanorum_, 10. However, the origin and nature of Fortuna are too obscure to allow us to base any conclusions on this legend. For various more or less conjectural explanations of the goddess see W. Warde Fowler, _Roman Festivals of the Period of the Republic_, pp. 161-172. CHAPTER XIV THE KING’S FIRE