Aust, as quoted above. The date was probably 379 B.C. (Plin. _N. H._ 16. 235).
Marq. 571, where is a list of passages referring to these gifts. Some are familiar, e. g. Horace, _Od._ 3. 8, and Juvenal, 9. 53 (with the scholiast in each case).
_Schol. Cruq._ on Horace, l. c., and the scholiast on Juvenal, l. c.
See e. g. the mysterious scene on a cista from Praeneste given in Roscher, _Lex._ 2407, to which the clue seems entirely lost.
_Lex._ s. v. Mars, 2399; s. v. Juno, 584.
Festus, p. 131; Usener in _Rhein. Mus._ xxx. 209 foll. Wordsworth, _Fragments and Specimens of Early Latin_, p. 564 foll. Jordan (Preller, i. 336) had however doubts about the identification of Mars and Mamurius.
The place is not quite certain. Ambrosch (_Studien_, 7), who believed them to be part of the armour of the god, placed them in his _sacrarium_ in the king’s house, with Serv. Aen. 7. 603, and this falls in with Dionysius’ version of the myth, that the shield was found in Numa’s house. With this view Preller agreed. Marquardt, (431) however, believed they were part of the armour of the priests, and as such were kept in the Curia Saliorum, which might also be called _sacrarium Martis_. The question is not of the first importance.
Dionysius (2. 70. 2) says that each was girt with a sword, and carried in his right hand, λόγχην ἢ ῥάβδον ἤ τι τοιοῦθ ἕτερον. Apparently, assuming that he had seen the procession, he did not see or remember clearly what these objects were. A relief from Anagnia (_Annali del Inst._ 1869, 70 foll.) shows them like a double drumstick, with a knob at each end.
See also _Myth. Lex._ s. v. Mars, p. 2404 and Apollo, p. 425.
Strabo, 639 foll. The same also appear in the cult of Zeus; Preller-Robert, _Greek Myth._ i. 134.
_G. B._ ii. 157-182; Tylor, _Prim. Cult._ i. 298 foll. We have survivals at Rome, not only in the periodic Salian rites, but on particular occasions; Martial 12. 57. 15 (of an eclipse); Ovid, _Fasti_, 5. 441; Tibull. 1. 8. 21; Tac. _Ann._ 1. 28 (this was in Germany). I have known the church bells rung at Zermatt in order to stop a continuous downpour of rain in hay-harvest.
Liv. 1. 20. Cp. 9. 40, where the chosen Samnite warriors wore _tunicae versicolores_. In each case the dress is a religious one, of the same character as that of the _triumphator_, and would have its ultimate origin in the war-paint of savages, which probably also has a religious signification. The _trabea_ was the old short cavalry coat.