[252] It is due to the good sense and learning of Dr. Roscher; he had previously, when working on the old methods, tried to prove that Janus was a "wind-god" (_Hermes der Windgott_, Leipzig, 1878); but a more searching inquiry into the Roman evidence, when the prepossessions had left him which the comparative method is so likely to produce, brought him to the view I have explained in outline, which has been adopted in the main by Wissowa, Aust, and J. B. Carter, as well as by myself in _R.F._ The last word about so puzzling a deity can of course never be said; but if we indulge in speculations about him we must use the Roman evidence with adequate knowledge of the criticism it needs. [253] This difference between Zeus and Jupiter has been pointed out by Wissowa, _R.K._ p. 100; Jupiter stands for the heaven even in classical Latin literature, as we all know. [254] See his papers in the _Classical Review_, vol. xvii. 270 and xviii. 365 foll., and in _Folklore_, vol. xv. 301; xvi. 260 foll. [255] _Kingship_, p. 196 foll. [256] Macrobius i. 15. 14. In historical times a white victim, _ovis idulis_, was taken to the Capitol by the _via sacra_ in procession (Ov. _Fasti_, i. 56. 588). Festus says that some derived the term _via sacra_ from this procession (p. 290); and to this Horace may be alluding in _Ode_ iii. 30. 8, "dum Capitolium Scandet cum tacita virgine pontifex." [257] _R.F._ pp. 86, 204. [258] _R.F._ p. 160. [259] No doubt Jupiter was specially connected with the oak, as Mr. Cook has shown with great learning in the paper cited above, note 36; but at Rome he had an ancient shrine among beeches, and was known as I. Fagutalis: Varro, _L.L._ v. 152; Paulus 87. For I. Viminalis, see _R.F._ p. 229. [260] See Aust's article "Jupiter" in _Myth. Lex._ p. 673. [261] Aust gives a cut of a coin of the consul Claudius Marcellus (223 B.C.) dedicating _spolia opima_ in this little temple, according to the ancient fashion, supposed to be initiated by Romulus, Livy i. 10. [262] Dionys. Hal. ii. 34. [263] _R.F._ p. 230. [264] See De Marchi's careful investigation, _La Religione_, _etc._, i. p. 156 foll.; Gaius i. 112. The cult-title should indicate that the god was believed to be immanent in the cake of _far_, rather than that it was offered to him (so I should also take I. Dapalis, though in later times the idea had passed into that of sacrifice, Cato, _R.R._ 132), and if so, the use of the cake was sacramental; cp. the rite at the Latin festival, _R.F._ p. 96.