Ovid tells us (1. 463) that _Juturna_ was also worshipped on Jan. 11[1308]; but whether in any close connexion with Carmenta we do not know. They are both called Nymphs; but from this we can hardly make any inference. Juturna was certainly a fountain-deity: I can find no good evidence that this was one of Carmenta’s attributes. The fount of Juturna was near the Vesta-temple[1309], and therefore close to the Forum: its water was used, says Servius, for all kinds of sacrifices, and itself was the object of sacrifice in a drought. All took part in the festival who used water in their daily work (‘qui artificium aqua exercent’). But the Juturnalia appears in no calendar, and Aust is no doubt right in explaining it only as the dedication-festival of the temple built by Augustus in B.C. 2[1310]. Feriae Sementivae[1311]. Paganalia. Under date of Jan. 24-26, Ovid[1312] writes in charming verse of the _feriae conceptivae_ called Sementivae (or -tinae), which from his account would seem to be identical with the so-called Paganalia[1313]. Just as the Compitalia of the city probably had its origin in the country (see on Jan. 3-5), though the rustic _compita_ were almost unknown to the later Romans, so the festival of sowing was kept up in the city (‘a pontificibus dictus,’ Varro, _L. L._ 6. 26) as Sementinae, long after the Roman population had ceased to sow. In the country it was known—so we may guess—by the less technical name of Paganalia[1314], as being celebrated by the rural group of homesteads known as the _pagus_. As to the object and nature of the festival, let Ovid speak for himself: State coronati plenum ad praesaepe iuvenei: Cum tepido vestrum vere redibit opus. Rusticus emeritum palo suspendat aratrum[1315]: Omne reformidat frigida volnus humus. Vilice, da requiem terrae, _semente peracta_: Da requiem terram qui coluere viris. Pagus agat festum: pagum lustrate, coloni, Et date paganis annua liba focis. Placentur frugum matres, Tellusque Ceresque, Farre suo, gravidae visceribusque suis. Officium commune Ceres et Terra tuentur: Haec praebet causam frugibus, illa locum. Ceres and Tellus, ‘consortes operis,’ are to be invoked to bring to maturity the seed sown in the autumn, by preserving it from all pests and hurtful things; and also to assist the sower in his work in the spring that is at hand. This at least is how I understand the lines (681, 682): Cum serimus, caelum ventis aperite serenis; Cum latet, aetheria spargite semen aqua. Or if it be argued that both these lines may very well refer to the spring, it is at least certain that the poet understood the festival to cover the past autumn sowing: