This fusion of two apparently different ideas in a single ceremony has previously been explained by Mr. Frazer, pp. 205 foll. On p. 210 he notices the curious and well-authenticated rite of driving out hunger at Chaeronea (Plutarch, _Quaest. Conviv._ 6. 8), which would offer an interesting parallel to the Roman, if we could but be sure of the details of the latter. Another from Delphi (Plut. _Quaest. Graec._ 12, mentioned by Usener, does not seem to me conclusive); but that of the ‘man in cowhide’ from the Highlands (_G. B._. ii. 145) is singularly like the Roman rite as Lydus describes it, and took place on New Year’s eve. Footnote 123: See above, p. 47. Footnote 124: I am the more disposed to suspect Lydus’ account, as in the same sentence he mentions a sacrifice which is conducted by priests of the Magna Mater Idaea: ἱεράτευον δὲ καὶ ταῦρον ἑξέτη ὑπὲρ τῶν ἐν τοῖς ὄρεσιν ἀγρῶν ἡγουμένου τοῦ ἀρχιερέως καὶ τῶν κανηφόρων τῆς μητρόχου· ἤγετο δὲ καὶ ἄνθρωπος κ.τ.λ. For the difficulties of this passage, and suggested emendations, see Mommsen, _C. I. L_. 312, note on Id. Mart; Marq. 394, note 5. What confusion of cults may not have taken place, either in Lydus’ mind or in actual fact? Footnote 125: Both these notes are _additamenta_: Anna does not appear in the large letters of the Numan calendar. We cannot, however, infer from this that her festival was not an ancient one; for, as Wissowa points out, the same is the case with the very primitive rite of the ‘October horse’ (_de Feriis_, xii). The day is only marked EID in _Maff. Vat._, the two calendars in which this part of the month is preserved; i. e. the usual sacrifice to Jupiter on the Ides was indicated (cp. Lydus, 4. 36), and the Ides fixed for the 15th. The additional notes, according to Wissowa, were for the use of the priests; but, considering the popular character of the festival, I am inclined to doubt this rule holding good in the present instance. Footnote 126: Ovid, _Fasti_, 3. 523 foll. Footnote 127: ‘Via Flaminia ad lapidem primum’ (Vat.): this would be near the present Porta del Popolo, and close to the river. Footnote 128: See Robertson Smith, _Religion of the Semites_, p. 240, for the jovial character of some primitive forms of religion, and the absence of a sense of sin. Footnote 129: Ov. l. c. 541 ‘Occurri nuper: visa est mihi digna relatu Pompa. Senem potum pota trahebat anus. Footnote 130: _Sat._ 1. 12. 6. Cp. Lydus, _de Mens_. 4. 36. Footnote 131: _Annare perennare_ is to complete the circle of the year: cp. Suet. _Vespas_. 5 ‘puella nata non _perennavit_.’ Anna Perenna herself is probably a deity manufactured out of these words, and the idea they conveyed (cf. Janus Patulcius and Clusius, Carmenta Prorsa Postverta); not exactly a _deity of the year_, but one whom it would be desirable to propitiate at the beginning of the year. Footnote 132: