4.  Each of the first five lines was repeated thrice, and the call at the close five times.  Various points in the interpretation are uncertain, particularly as respects the third line. —­The three inscriptions of the clay vase from the Quirinal (p. 277, note) run thus:  -iove sat deiuosqoi med mitat nei ted endo gosmis uirgo sied—­asted noisi ope toilesiai pakariuois—­duenos med faked (=bonus me fecit) enmanom einom dze noine (probably=die noni) med malo statod.-Only individual words admit of being understood with certainty; it is especially noteworthy that forms, which we have hitherto known only as Umbrian and Oscan, like the adjective -pacer-and the particle -einom with the value of -et, here probably meet us withal as old-Latin.

5.  I. II.  Art

6.  The name probably denotes nothing but “the chant-measure,” inasmuch as the -satura- was originally the chant sung at the carnival (ii.  Art).  The god of sowing, -Saeturnus- or -Saiturnus-, afterwards -Saturnus-, received his name from the same root; his feast, the Saturnalia, was certainly a sort of carnival, and it is possible that the farces were originally exhibited chiefly at this feast.  But there are no proofs of a relation between the Satura and the Saturnalia, and it may be presumed that the immediate association of the -versus saturnius- with the god Saturn, and the lengthening of the first syllable in connection with that view, belong only to later times.

7.  I. XII.  Foreign Worships

8.  I. XIV.  Introduction of Hellenic Alphabets into Italy

9.  The statement that “formerly the Roman boys were trained in Etruscan culture, as they were in later times in Greek” (Liv. ix. 36), is quite irreconcilable with the original character of the Roman training of youth, and it is not easy to see what the Roman boys could have learned in Etruria.  Even the most zealous modern partizans of Tages-worship will not maintain that the study of the Etruscan language played such a part in Rome then as the learning of French does now with us; that a non-Etruscan should understand anything of the art of the Etruscan -haruspices- was considered, even by those who availed themselves of that art, to be a disgrace or rather an impossibility (Muller, Etr. ii. 4).  Perhaps the statement was concocted by the Etruscizing antiquaries of the last age of the republic out of stories of the older annals, aiming at a causal explanation of facts, such as that which makes Mucius Scaevola learn Etruscan when a child for the sake of his conversation with Porsena (Dionysius, v. 28; Plutarch, Poplicola, 17; comp.  Dionysius, iii. 70).  But there was at any rate an epoch when the dominion of Rome over Italy demanded a certain knowledge of the language of the country on the part of Romans of rank.