The Roman Festivals of the Period of the Republic. W. Warde Fowler
know for certain that these puppies were offered to Robigus. In any case, however, we may perhaps see in them an animal representation of the corn, and in the rite a piece of ‘sympathetic magic’[325], the object of which was to bring the corn to its golden perfection, or to keep off the robigo, or both. If we knew more about the dog-offering at the grove of Robigus, we might find that it too, if not indeed identical with the augurium, had a similar intention.
The red mildew was at times so terrible a scourge that the Robigalia must in early Rome, when the population lived on the corn grown near the city, have been a festival of very real meaning. But later on it became obscured, and gave way to the races mentioned in the note in the Praenestine calendar[326], and under the later empire to the Christian litania maior, the original object of which was also the safety of the crops[327]. The 25th is at present St. Mark’s day.
iv Kal. Mai. (apr. 28). NP.
LOEDI FLORÆ (CAER.) LUDI FLORÆ. (MAFF. PRAEN.)
v Non. Mai. (May 3). C.
FLORAE (VEN.).
On the intervening days were also ludi (C. I. L. 317).
Note in Praen. (Apr. 28): EODEM DIE AEDIS FLORAE, QUAE REBUS FLORESCENDIS PRAEEST, DEDICATA EST PROPTER STERILITATEM FRUGUM.
This was not a very ancient festival and is not marked in the Calendars in those large letters which are believed to indicate extreme antiquity[328]. Its history seems to be as follows: in 238 B.C. in consequence of a dearth, the Sibylline Books were consulted, and games in honour of Flora were held for the first time by plebeian aediles[329]; also a temple was dedicated to her ad circum maximum on April 28 of that year[330]. There seems to be a certain connexion between the accounts of the institution of the Floralia and the Cerialia. Dearth was the alleged cause in each case; and the position of the temple of Flora near that of Ceres: the foundation by plebeian magistrates, in this case the two Publicii[331], who as aediles were able to spend part of the fines exacted from defaulting holders of ager publicus on this object[332]: and the coarse character of the games as Ovid describes them, all seem to show that the foundation was a plebeian one, like that of the Cerialia[333].
There may, however, have been something in the nature of ludi before this date and at the same time of year, but not of a regular or public character. Flora was beyond doubt an old Italian deity[334], probably closely related to Ceres and Venus. There was a Flamen Floralis of very old standing[335]; and Flora is one of the deities to whom piacula were offered by the Fratres Arvales[336]—a list beginning with Janus and ending with Vesta. There is no doubt, then, that there was a Flora-cult in Rome long before the foundation of the temple and the games in 238; and though its character may have changed under the influence of the Sibylline books, we may be able to glean some particulars as to its original tendency.
In the account of Ovid and from other hints we gather—
1. That indecency was let loose[337] at any rate on the original day of the ludi (April 28), which were in later times extended to May 3. The numen of Flora, says Ovid, was not strict. Drunkenness was the order of the day, and the usual results followed:
Ebrius ad durum formosae limen amicae
Cantat: habent unctae mollia serta comae.
The prostitutes of Rome hailed this as their feast-day, as well as the Vinalia on the 23rd; and if we may trust a story told by Valerius Maximus[338], Cato the younger withdrew from the theatre rather than behold the mimae unclothe themselves, though he would not interfere with the custom. Flora herself, like Acca Larentia, was said by late writers to have been a harlot whose gains enabled her to leave money for the ludi[339]. These characteristics of the festival were no doubt developed under the influence of luxury in a large city, and grew still more objectionable under the Empire[340]. But it is difficult to believe that such practices would have grown up as they did at this particular time of year, had there not been some previous customs of the kind existing before the ludi were regularly instituted.
2. We find another curious custom belonging to the last days of the ludi, which became common enough under the Empire[341], but may yet have had an origin in the cult of Flora. Hares and goats were let loose in the Circus Maximus on these days. Ovid asks Flora:
Cur tibi pro Libycis clauduntur rete[342] leaenis
Imbelles capreae sollicitusque lepus?
and gets the answer:
Non sibi, respondit, silvas cessisse, sed hortos
Arvaque pugnaci non adeunda ferae.
If we take this answer as at least appropriate, we may add to it the reflection that hares and goats are prolific animals and also that they are graminivorous. Flora as a goddess of fertility and bloom could have nothing in common with fierce carnivora. But we are also reminded of the foxes that were let loose in the Circus at the Cerialia[343], and may see in these beasts as in the foxes animal representations of the spirit of fertility.
3. Another custom is possibly significant in something the same way. From a passage in Persius we learn that vetches, beans, and lupines were scattered among the people in the circus[344]. The commentators explain this as meaning that they were thrown simply to be scrambled for as food; and we know that other objects besides eatables were thrown on similar occasions, at any rate at a later time[345]. But it is noticeable that among these objects were medals with obscene representations on them; and putting two and two together it is not unreasonable to guess that the original custom had a meaning connected with fructification. Dr. Mannhardt[346] has collected a very large number of examples of the practice of sprinkling and throwing all kinds of grain, including rice, peas, beans, &c., from all parts of the world, in the marriage rite and at the birth of children; amply sufficient to prove that the custom is symbolic of fertility. Bearing in mind the time of year, the nature of Flora, the character of the April rites generally, and the occurrence of the women’s cult of the Bona Dea on May 1, viz. one of the days of the ludi, we may perhaps conjecture that the custom in question was a very old one—far older than the organized games—and had reference to the fertility both of the earth and of man himself[347].
Feriae Latinae.
A brief account may be here given of the great Latin festival which usually in historical times took place in April. Though it was not held at Rome, but on the Alban Mount, it was under the direct supervision of the Roman state, and was in reality a Roman festival. The consuls on their entrance upon office on the Ides of March had to fix and announce the date of it[348]; and when in 153 B.C. the day of entrance was changed to January 1, the date of the festival does not seem to have been changed to suit it. The consuls must be present themselves, leaving a praefectus urbi at Rome[349]; or in case of the compulsory absence of both consuls a dictator might be appointed Feriarum Latinarum causa. Only when the festival was over could they leave Rome for their provinces.
It was therefore a festival of the highest importance to the Roman state. But the ritual will show that it must in fact have been much older than that state as we know it in historical times; it was a common festival of the most ancient Latin communities[350], celebrated on the lofty hill which arose in their midst, where dwelt the great protecting deity of their race. At what date Rome became the presiding city at the festival we do not know. The foundation of the temple on the hill was