Plut. _Q. R._ 56: cp. Dion. Hal. 1. 31. 1-9, from whom Plutarch may have drawn his information, directly or perhaps through Juba. For the temple they built cp. Gell. 18. 7. 2. If this temple be a different one from that under the Capitol, it may suggest an explanation of the double festival. Footnote 1297: _Studies in Latin Literature_, p. 48 foll.; _Journal of Philology_, xi. 178. Footnote 1298: See on Fortuna, above, p. 167. Footnote 1299: Ovid, _Fast._ 1. 633; Varro in Gell. 16. 6. 4. Nettleship takes a different view of these words. But see Wissowa in _Lex._ 1. 853; Preller, i. 406. Footnote 1300: St. Augustine, _C. D._ 4. 11 ‘In illis deabus quae fata nascentibus canunt et vocantur Carmentes.’ Footnote 1301: _Asiatic Studies_, p. 20. Footnote 1302: Cic. _Brut._ 14. 56; _C. I. L._ vi. 3720; and _Eph. Ep._ iv. 759. The rite of Jan. 11 is called ‘sacrum pontificale’ by Ovid (_Fast._ 1. 462), whence we infer that the pontifices had a part in it as well as the flamen. Footnote 1303: Ovid, _Fast._ 1. 629. Cp. Varro, _L. L._ 7. 84. This passage of Varro may possibly raise a doubt whether the taboo did not arise from a mistaken interpretation of the words _scortum_ and _pellicula_, as Carmenta was especially worshipped by matrons. Footnote 1304: The more so as we have no inscriptions relating to Carmenta. Though her flaminium continued to exist under the Empire, she herself practically disappeared. I am inclined to guess that her attributes were to some extent usurped by the more popular and plebeian Fortuna. Footnote 1305: Solinus, 1. 13; Serv. _Aen._ 8. 336 and 337. Footnote 1306: See especially under April 1 and 28, the days of Fortuna virilis and Flora. Footnote 1307: Ovid, _Fasti_, 6. 223 foll. Footnote 1308: Juturnalia, Serv. _Aen._ 12. 139. Footnote 1309: Jordan, _Topogr._ 1. 2. 370; Wissowa in _Lex._ s. v. Iuturna. Footnote 1310: Aust, _de Aedibus sacris_, p. 45. Footnote 1311: Sementinae, according to Jordan in Prell. 2. 5, note 2. Footnote 1312: _Fasti_, 1. 658 foll. Footnote 1313: Paganicae (feriae), Varro, _L. L._ 6. 26. Varro seems to separate the two: after mentioning the Sementinae, which he says was ‘sationis causa susceptae,’ he goes on ‘Paganicae eiusdem agriculturae susceptae, ut haberent in agris omnes pagi,’ &c. But the distinction is perhaps only of place; or if of time also, yet not of object and meaning. Footnote 1314: So Marq. 199, and Hartmann, _Röm. Kal._ 203. Preller thinks the Sementinae were in September, before the autumn sowing; and it is possible that there were two feasts of the name, one before the autumn, another before the spring, sowing. Lydus (_de Mens._ 3. 3) speaks of two days separated by seven others; on the former they sacrificed to Tellus (Demeter), on the latter to Ceres (Κόρη); two successive nundinae (market-days) are here meant. Footnote 1315: