It may be noted in conclusion that a custom of the same kind, and one perhaps connected with a cult of the sun,[282] took place not far from Rome, at Mount Soracte; at what time of year we do not know. On this hill there was a worship of Apollo Soranus,[283] a local deity, to which was attached a kind of guild of worshippers called Hirpi Sorani, or wolves of Soranus;[284] and of these we may guess, from the legend told of their origin, that in order to avert pestilence, &c., they dressed or behaved themselves like wolves.[285] Also on a particular day, perhaps the summer solstice, these Hirpi ran through the flames, ‘super ambustam ligni struem ambulantes non aduruntur,’[286] and on this account were excused by a senatus consultum from all military or other service. A striking parallel with this last feature is quoted by Mannhardt, from Mysore, where the Harawara are degraded Brahmins who act as priests in harvest-time, and make a living by running through the flames unhurt with naked soles: but in this case there seems to be no animal representation. Mannhardt tries to explain the Hirpi as dramatic representations of the Corn-wolf or vegetation spirit.[287] On the other hand, it is possible to consider them as survivals of an original clan who worshipped the wolf as a totem[288]; a view adopted by Mr. Lang[289], who compares the _bear_-maidens of Artemis at Brauron in Attica. But the last word has yet to be said about these obscure animalistic rites. IX KAL. MAI. (APR. 23). FP (CAER.) NP (MAFF.) F (PRAEN.)[290] VEIN[ALIA] (CAER.) VIN[ALIA] (MAFF. PRAEN. ESQ.) Praen. has a mutilated note beginning IO[VI], and ending with [CUM LATINI BELLO PREME]RENTUR A RUTULIS, QUIA MEZENTIUS REX ETRUS[CO]RUM PACISCEBATUR, SI SUBSIDIO VENISSET, OMNIUM ANNORUM VINI FRUCTUM. (Cp. Festus, 65 and 374, where it appears that libations of all new wine were made to Jupiter.) VENERI (CAER.) [V]EBERI ERUC. [EXTR]A PORTAM COLLIN[AM]. (ARV.) This day was generally known as Vinalia Priora, as distinguished from the Vinalia Rustica of August 19. Both days were believed to be sacred to Venus[291]; the earlier one, according to Ovid, was the foundation-day of the temple of Venus Erycina, with which he connected the legend of Aeneas and Mezentius. But as both Varro and Verrius are agreed that the days were sacred, not to Venus but to Jupiter[292], we may leave the legend alone and content ourselves with asking how Venus came into the connexion.