The _tria signa_ of Liv. 23. 19, placed ‘in aede Fortunae’ by M. Anicius after his escape from Hannibal, with a dedication, may possibly have been those of Fortuna and the two babes (Preller, ii. 192. note 1): but this is very doubtful.
Jordan, _Symbolae_, 10; _Lex._ s. v. Fortunae, 1543; Fernique, _Étude sur Préneste_, 78.
Gerhard, _Antike Bildwerke_, Tab. iv. no. 1, gives an example: the children here, however, are not babes, and the mother has her arms round their necks. It seems more to resemble the types of Leto with Apollo and Artemis as infants (_Lex._ s. v. Leto, 1973), as Prof. Gardner suggests to me.
See Fernique, _Étude sur Préneste_, pp. 79-81.
Fernique, 139 foll. Wissowa writes of Praeneste as ‘a special point of connexion between Latin and Etruscan culture’ (_Lex._ s. v. Mercurius, 2813).
Liv. 1. 31. 3 ‘visi etiam audire vocem ingentem ex summi cacuminis luco, ut patrio ritu sacra Albani facerent.’
e. g. the vases of very primitive make (Henzen, _Acta Fratr. Arv._ 30).
Niebuhr, _Hist. of Rome_, ii. 37. Strong arguments are urged against this view by Aust, _Lex._ 696.
Paul. Diac. 87. The lucus is mentioned in the corrupt fragments of the Argean itinerary (see on May 15) in Varro, _L. L._ 5. 50 (see Jordan, _Topogr._ ii, 242): where I am inclined to think the real reading is ‘Esquiliis cis Iovis lucum fagutalem’; ‘Iuppiter Fagutalis’ in Plin. _N. H._ 16. 37; a ‘vicus Iovis Fagutalis,’ _C. I. L._ vi. 452 (110 A.D.).
For Iuppiter Viminius and his ara, Fest. 376.
Liv. 1. 10; Dionys. 2. 34; Propert. 5. (4.) 10.
For other examples of this practice see Bötticher, _Baumkultus_, pp. 73 and 134; Virgil, _Aen._ 10. 423, and Servius, ad loc.; Statius, _Theb._ 2. 707.
Corn. Nep. _Atticus_, 20; cf. Mommsen, _Res Gestae Divi Augusti_, p. 53; Dion. Hal. 2. 34. 4. This is apparently what Livy alludes to in 1. 10, attributing it, after Roman fashion, to Romulus: ‘Templum his regionibus, quas modo animo metatus sum, dedico sedem opimis spoliis.’ For a discussion of the shape of this temple see Aust, in _Lex._ s. v. Iuppiter, 673. He is inclined to attribute it (679) to the A. Cornelius Cossus who dedicated the second _spolia opima_ in B.C. 428 (Liv. 4. 20).
The meaning of the cult-title is obscure; _Lex._ s. v. Iuppiter, 673.