[Footnote 202:  Ib. viii. 8. 2]

[Footnote 203:  Ib. 8. 12]

[Footnote 204:  Lucilius, Fragm. 9, ed.  Baehrens.]

[Footnote 205:  This probably means that the deity was believed to reside in the cake, and that the communicants not only entered into communion with each other in eating of it, but also with him.  It is in fact exactly analogous to the sacramental ceremony of the Latin festival, in which each city partook of the sacred victim, in that case a white heifer.  See Fowler, Roman Festivals, p. 96 and reff.]

[Footnote 206:  This interesting custom is recorded by Servius (ad Aen. iv. 374).  For the whole ceremony of confarreatio see De Marchi, La Religione nella vita domestica, p. 155 foll.; Marquardt, Privatleben, p. 32 foll.  Cp. also Gaius i. 112.]

[Footnote 207:  Gaius l.c.]

[Footnote 208:  Cic. de Off. i. 17. 54.]

[Footnote 209:  i.e. ius commercii and ius connubii:  the former enabling a man to claim the protection of the courts in all cases relating to property, the latter to claim the same protection in cases of disputed inheritance.]

[Footnote 210:  i.e. ius provocationis, ius suffragii, ius honorum.]

[Footnote 211:  This is how I understand Cuq, Institutions juridiques des Romains, p. 223.  In the well known Laudatio Turiae we have a curious case of a re-marriage by coemptio with manus, for a particular purpose, connected of course with money matters.  See Mommsen’s Commentary, reprinted in his Gesammelte Schriften, vol. i.]

[Footnote 212:  Westermarck, History of Human Marriage, ch. x.]

[Footnote 213:  See, however, the curious passage quoted by Gellius (iv. 4. 2) from Serv.  Sulpicius, the great jurist (above, p. 118 foll.), on sponsalia in Latium down to 89 B.C.]

[Footnote 214:  For the other details of the dress, see Marq. Privatleben, p. 43.]

[Footnote 215:  Cic. de Div. i. 16. 28.]

[Footnote 216:  These lines suggested to Virgil the famous four at the end of the fourth Eclogue.  See Virgil’s “Messianic Eclogue,” p. 72.]

[Footnote 217:  She was addressed as domina, by all members of the family.  See Marquardt, Privatleben, p. 57 note 3.  It should be noted that she had brought a contribution to the family resources in the form of a dowry (dos) given her by her father to maintain her position.]

[Footnote 218:  These details are drawn chiefly from the sixth book of Valerius Maximus, de Pudicitia.]

[Footnote 219:  This is proved by an allusion to Cato’s speech in support of the law, in Gellius, Noct.  Att. vi. 13.]

[Footnote 220:  Livy xxxiv. 1 foll., where the speech of Cato is reproduced in Livy’s language and with “modern” rhetoric.]

[Footnote 221:  De Marchi, op. cit. p. 163; Marq. Privatleben, p. 87 foll.  Confarreatio was only dissoluble by diffarreatio, but this was perhaps used only for penal purposes.  Other forms of marriage did not present the same difficulty, not being of a sacramental character.]