religious mourning to a close. Not that the dead were forgotten after the funeral: year by year, on the anniversaries of death and burial, and on certain fixed occasions known by such suggestive titles as 'the day of roses' and 'the day of violets,' the family would revisit the tomb and make simple offerings of salt cake (mola salsa), of bread soaked in wine, or garlands of flowers: there is some trace, on such occasions, of prayer, but it would seem to be rather the repetition of general religious formulæ than a petition to the dead for definite blessings.

Such are the principal features of the family ritual in relation to their dead; but if we are to form any just notion of belief, we must supplement them by reference to the ceremonies of the state, which here, as elsewhere, are very clearly the household-cult 'writ large.' In the Calendars we find two obvious celebrations in connection with the dead, taking place at different seasons of the year, and consisting of ceremonies markedly different in character. In the gloomy month of February—associated with solemn lustrations—occurs the festival known popularly (though not in the Calendars) as the Parentalia or dies Parentales, that is, the days of sacrifice in connection with the dead members of the family (parentes, parentare). It begins with the note on February 13, Virgo Vestalis parentat, and continues till the climax, Feralia, on February 21. During these days the magistrates laid aside the insignia of their offices, the temples were shut, marriages were forbidden, and every family carried out at the tombs of its relatives ceremonies resembling those of the sacra privata. The whole season closed on February 22 with the festival of the Caristia or cara cognatio, a family reunion of the survivors in a kind of 'love-feast,' which centred in the worship of the Lar Familiaris. Here we seem to have simply, as in the family rites, a peaceful and solemn acknowledgment by the community as a whole of the still subsisting relation of the living and the dead. On the 9th, 11th, and 13th of May occurs the Lemuria, a ceremony of a strikingly different order. Once again temples are shut and marriages forbidden, but the ritual is of a very different nature. The Lemures or Larvae—for there seems to be little distinction between the two names—are regarded no longer as members of the family to be welcomed back to their place, but as hostile spirits to be exorcised.[7] The head of the house rises from bed at midnight, washes, and walks barefoot through the house, making signs for the aversion of evil spirits. In his mouth he carries black beans—always a chthonic symbol—which he spits out nine times without looking round, saying, as he does so, 'With these I redeem me and mine': he washes again, and clanks brass vessels together; nine times he repeats the formula, 'depart, Manes of our fathers' (no doubt using the dignified title Manes euphemistically), and then finally turns round. Here we have in a quite unmistakeable manner the feeling of the hostility of the spirits of the dead: they must be given their appropriate food and got out of the place as quickly as possible. Some scholars have attempted to explain the difference between these two festivals on the assumption that the Parentalia represents the commemoration of the duly buried dead, the Lemuria the apotropaic right for the aversion of the unburied, and therefore hostile spirits; but Ovid has given a far more significant hint, when he tells us that the Lemuria was the more ancient festival of the two.