would seem natural
that when once the cult had been introduced by traders
it might become specially attached to the cavalry, owing
to the ancient connection of the Twins with horses.

[481] Ecastor and Edepol, which were oaths used
especially by women, who were not allowed to swear by
Hercules, Gell. xi. 6.

[482] The reasoning will be found in full in Wissowa,
_R.K._ p. 203 foll., and in his article "Minerva" in the
_Mythological Lexicon_. See also Carter, _Religion of
Numa_, p. 45 foll. For the position of this temple and
that of Diana on the Aventine, a suburb which cannot be
proved to have been then within any city wall, see
Carter in _Proceedings of the American Philosophical
Society for 1909_, p. 136 foll.

[483] Waltzing, _Etude historique sur les corporations
romaines_, vol. i. pp. 63 and 199. The relation between
town life and trades is stated with his usual insight by
von Jhering, _Evolution of the Aryan_, p. 93 foll.

[484] See Mueller-Deecke, _Etrusker_, ii. 47; Deecke,
_Falisker_, p. 89 foll.

[485] Minerva or Menrva is assuredly not Etruscan,
though frequently found on Etruscan monuments; see
Deecke, _l.c._ p. 89 foll.

[486] Fasti Praenestini in _C.I.L._ i.^2 March 19.
"Artificum dies (quod Minervae) aedis in Aventino eo die
est (dedicata)." This is one of those additional notes
in the Fast. Praen., which are believed to have been the
work of Verrius Flaccus: see _Roman Festivals_, p. 12.

[487] Wissowa, _Gesammelte Abhandlungen_, p. 288. We
know the fact from Strabo's account of Massilia, Bk. iv.
p. 180.

[488] Dion. Hal. iv. 26. See _R.F._ p. 198.

[489] Statius, _Silvae_ iii. 1. 60. See Wissowa's
article "Diana" in Pauly-Wissowa, _Real-Encycl._

[490] Wissowa, _l.c._ p. 332.

[491] _Golden Bough_, i. p. 1 foll.; _Early History of
the Kingship_, Lecture I.

[492] Varro, _L.L._ 5. 43; Carter, _op. cit._ p. 55.

[493] See on Fortuna the exhaustive article by R. Peter
in the _Mythological Lexicon_; Wissowa, _R.K._ 206
foll.; _R.F._ p. 161 foll., and 223 foll.; Carter, _op.
cit._ p. 50 foll. Dr. Carter seems to me to be too
certain of the absence of any idea of luck or chance in
the original conception of Fortuna: the word _fors_, so
far as we know, never had any other meaning, and the
deity Fors must be