occultiore sacrorum doceri posse confirmat. Hanc eandem Bonam deam Faunamque et Opem et Fatuam pontificum libris indigitari, &c.’ It is clear from this passage that the Romans themselves were not agreed, either in the case of May or June, that the name of the month was derived from a deity. No Roman scholar doubted that Martius was derived from Mars, the characteristic god of the Roman race; but Maia was a deity known apparently only to the priests and the learned. Had she been a popular one, what need could there have been to question so obvious an etymology? And if she were an obscure one, how could she have given her name to a month? As a matter of fact March is the only month of which we can be sure that it was named after a god. Even January is doubtful, June still more so. The natural assumption about this latter word would be that it comes from Juno, more especially as we find in Latium the words Junonius and Junonalis as names of months[369]. But if Junius came from Juno, it must have come by the dropping out of a syllable; and this, in the case of a long and accented _o_, would be at least unlikely to happen[370]. Nor can we discover any sufficient reason why the month of June should be called after Juno; none at any rate such as accounts for the connexion of Mars with the initial month of the year. This is enough to show that the derivation of June from Juno must be left doubtful; and if so, certainly that of May from Maia. In the case of this month, not only does the natural meaning of mensis Maius suit well as following the mensis Aprilis, but there is no cult of a deity Maia which is found throughout the month. Any one who reads the passage of Macrobius with some knowledge of the Roman theological system will hardly fail to conclude that Maia is only a priestly _indigitation_ of another deity, and that the name thus invented was simply taken from the name of the month as explained above. This deity was more generally known, as Macrobius implies, by the name Bona Dea, and her temple was dedicated on the Kalends of May. It is difficult to characterize the position of the month of May in the religious calendar. It was to some extent no doubt a month of purification. At the _Lemuria_ the house was purified of hostile ghosts; the curious ceremony of the Argei on the Ides is called by Plutarch the greatest of the purifications; and at the end of the month took place the _lustratio_ of the growing crops. We note too that it was considered ill-omened to marry in May, as it still is in many parts of Europe. The agricultural operations of the month were not of a marked character. Much work had indeed to be done in oliveyards and vineyards; some crops had to be hoed and cleaned, and the hay-harvest probably began in the latter part of the month. In the main it was a time of somewhat anxious expectation and preparation for the harvest to follow; and this falls in fairly well with the general character of its religious rites.