For modern practices of the kind in England see Brand, _Popular Antiquities_, ch. 36; and for Oxford, p. 209. As Brand puts it, the beaters (i. e. ministers, churchwardens, &c.), ‘_beg a blessing on the fruits of the earth_, and preserve the rights and boundaries of their parish.’ The analogy with the old Italian processions is very close. Footnote 1435: So _C. I. L._ 6. 1933 ‘lupercus Quinctialis vetus.’ See Mommsen, _Forsch._ i. 117. Unger, however (p. 56 foll.), argues for the form Quintilianus, as it appears in Fest. 87, and Ovid, _Fasti_, 2. 378; and also denies that the names indicate gentile priesthoods. But his arguments depend on a doubtful etymology. See Marq. 440, note. Footnote 1436: Liv. 5. 46. Mommsen connects the name _Kaeso_, which is found in both gentes, with the cutting of the strips at the Lupercalia. The Fabii in Ovid’s story (361 foll.) are led by Remus, and the Quintilii by Romulus. Footnote 1437: See under March 1, p. 41. Footnote 1438: So Mannhardt, 101, who tries to explain it as we have seen. Footnote 1439: Gilbert, _Gesch. und Topogr._ i. 86, note, tries to make out that the Fabii belonged to the Palatine proper; and the other guild, not to the Quirinal, but to the Cermalus, and thus also to account for the fact that in Ovid’s story the Fabii come first to the feast; but all this is pure guesswork. Footnote 1440: Plut. _Rom._ 21 and _Caes._ 61; Ovid, _Fasti_, 2. 425 foll.; Paul. 57; Liv. fragm. 12 (Madvig); Serv. _Aen._ 8. 343. All these passages make it clear that the object was to procure fertility in women. Nic. Damasc., _Vita Caesaris_ 21, does not specify women (cp. Dion. Hal. 1. 80). Footnote 1441: Liv. l. c. and Serv. l. c. are explicit on this point. Footnote 1442: Op. cit. 113 foll. and his _Baumkultus_, p. 251 foll. (see also Frazer, _G. B._ ii. 214 and 232 foll.). An example of the same kind of practice in India is in Crooke, _Religion and Folklore_, vol. i. p. 100. See under May 1 (Bona Dea), p. 104. Footnote 1443: They were also called ‘amiculum Iunonis’ (Fest. 85: cp. Ovid, _Fasti_, 2. 427 foll.); Juno here, as so often, representing the female principle. Farnell (_Cults_, i. 100) aptly compares with this the Athenian custom of carrying Athena’s _aegis_ round Athens, and taking it into the houses of married women. Footnote 1444: Lactantius, _Inst._ 1. 21. 45, describes them as ‘nudi, uncti, coronati, personati, aut luto obliti currunt’; but we have no certain confirmation from earlier sources except as to the nakedness (Ovid, _Fasti_, 2. 267). Footnote 1445: ‘_Iocantes_ obvios petiverunt’ (Val. Max.). Mannhardt, _Myth. Forsch._ 140 foll. Footnote 1446: Mon. Ancyr. iv. 2; Marq. 446. Footnote 1447: Baronius, _Annal. Eccles._ viii. 60 foll. Footnote 1448: Aust, _de Aedibus sacris_, p. 11; Jordan, _Eph. Epigr._ iii. 238. Footnote 1449: e. g. Cic. _ad Quint. Fratr._ 2. 3. 2.