Tibull. 2. 5. 28 ‘Et facta agresti lignea falce Pales.’ Tib. seems here to be transferring a rustic practice of his own day to the earliest Romans of the Palatine. But he may be simply indulging his imagination; and we cannot safely conclude that we have here a rude Italian origin of anthropomorphic ideas of the gods. Footnote 272: Ovid, _Fasti_, 4. 743-746. esp ‘dapibus resectis.’ We can hardly escape the conclusion that the idea of the common meal shared with the gods was a genuine Italian one; it is found here, in the Terminalia (Ovid, _Fasti_, 2. 655), and in the worship of Jupiter. See on Sept. 13 and Feb. 23. Footnote 273: _Fasti_, 4. 763 foll. Footnote 274: Four is unusual; three is the common number in religious rites. Footnote 275: ‘Conversus ad ortus Die quater, et vivo perlue rore manus.’ Ovid may perhaps be using _ros_ for fresh water of any kind; see H. Peter’s note (Pt. II, p. 70). But the virtues of dew are great at this time of year (e. g. May-day). See Brand, _Pop. Ant._ 218, and Mannhardt, _A. W. F._ 312. Pepys records that his wife went out to gather May-dew; _Diary_, May 10. 1669. Footnote 276: The word is _camella_ in Ovid, _Fasti_, 4. 779; cp. Petron. _Sat_, 135, and Gell. _N. A._ 16 7. Footnote 277: Or as Propertius has it (4. 4. 77): ‘Cumque super raros foeni flammantis acervos Traiicit immundos ebria turba pedes.’ Footnote 278: Ovid, _Fasti_, 4. 801 foll.; Prop. 4. 4. 73; Varro, _R. R._ 2. 1. 9. Many other references are collected in Schwegler, _R. G._ i. 444, note 1. The tradition was certainly an ancient one, and the pastoral character of the rite is in keeping with that of the legend. It is to be noted that the sacrificing priest was originally the Rex Sacrorum (Dionys. 1. 88), a fact which may well carry us back to the earliest Roman age. Footnote 279: Ovid, _Fasti_, 4. 733 foll. ‘Sanguis equi suffimen erit vitulique favilla. Tertia res durae culmen inane fabae.’ Whether the bonfire was burnt on the Palatine itself does not seem certain, but it is a reasonable conjecture. Footnote 280: He points out (p. 316) that the throwing of bones or burnt pieces of an animal into the flames is common in northern Europe: hence bonfire = bonefire. Footnote 281: _A. W. F._ 316; Frazer, _G. B._ ii. 274 foll. Footnote 282: Preller-Jordan, i. 268. Soranus is thought to be connected etymologically with Sol. With this, however, Deecke disagrees (_Falisker_, 96). Footnote 283: So called by Virg. _Aen._ II. 785 and Serv. ad loc. Who the deity really was, we do not know. Apollo here had no doubt a Graeco-Etruscan origin. Deecke (_Falisker_, 93) thinks of Dis Pater or Vediovis; quoting Servius’ account and explanation of the cult. That the god was Sabine, not Etruscan, is shown by the word _hirpi_. Footnote 284: Or of Soracte, if Soranus = Soractnus (Deecke). Footnote 285: