244 (205), that "pa pro parte et po pro potissimum positum est in Saliari carmine." There is no reason to doubt that this applies to our passage, but the context demands the nominative. The error is easily understood when we remember that the old sign for us, namely 3, was later used for final -m (Wattenbach, p. 71, 54). But it is also possible that the mistake is due to the fact that the word is immediately followed by positum, so that potissimum positum was written for potissimus positum. Of numerous similar miswritings that have recently come under my observation, I may mention:

meliosum not being clear to the medieval copyist, he regarded -os as an ending and divided the word into melios and um, which was then doctored up into the Latin form Compare adpatula above. That the final -os is not changed to us, shows that meliosum had not yet been broken up into melios eum at the time when the true final -os of duonos etc. was changed to -us; cf. above.

eum.

recum is simply the earlier spelling for rēgum.

It thus appears that, with the following simple corrections 1

we obtain the original text, which would perhaps be most naturally stressed:

1 It may not be out of place to quote here the latest restoration that has come to my notice, that of Birt:

Conzéviós hordésios óptimos máximos Iános

Patulcós geminós seiánes cúsianés, duonus cérus es,
Duonus Iánus réxque óptimus

méliosúm récum.

cocéulōd oriéso⚫ ómnia uérōd pátula cóemis ·

es iános cúsiatios duónos céros es [or és] ·

duonos ianos uéniet. potíssimos meliosom récom .

or quantitatively scanned, with *potimos for potissimos and with the uo of duonos counting as two vowels

co ceulōd orie so omnia | uērōd | patula | coemis

es iānos cūsijātios | duonos | ceros es ·

duonos ia nos uenijet poti mos meliōsom recom.

coceulod corresponds regularly to classical cuculō.

orieso may be rendered as a future, being the exact equivalent of the later orière thou shalt come forth'; for the change of -so to -re see Transactions of the American Philological Association, 30, p. 39, etc. But it is probably more correct to suppose that this form still had the value of the old subjunctive of will (Delbrück, Syntax, II. § 125, p. 384; with thematic stem, Lindsay, The Latin Language, § 55, p. 512 f., Brugmann, II. § 910, etc.), 'come forth!'

coemis is the early form of comis bring together, bring about, make, arrange,' and must not be confounded with the later compound co-emis 'buy up.'

Cūsiatios, later cūriātius, appears to be for *quoisiātios, related to quirinus, earlier quisinos, as cūnīre is to in-quināre (Brugmann2 I. § 208, Stolz, Historische Grammatik, § 248). The worship of Janus in Rome was associated chiefly with the so-called temple of Jānus Quirīnus in the Forum and the altar of Jānus Curiatius at the Tigillum Sororium. The story of the struggle between the Horatians and the Curiatians, and of the murder of a sister, early attached itself to this spot and served to explain the names, whose true origin was buried in antiquity (Roscher, Lexikon der griechischen und römischen Mythologie, II. col. 15 etc.).

duonos is the older form of bonos, bonus.

ceros is the masculine of Ceres and signifies 'creator.'

ueniet may be rendered 'will come' or, with future force, 'is coming' or 'is going to come.'

With potissimos meliosom recom compare the divom deō 'god of gods' in another fragment of the Salian Hymn.

The whole may be rendered into English:

Come forth with the.cuckoo! Truly all things dost thou make open. Thou art Janus Curiatius, the good creator art thou.

Good Janus is coming, the chief of the superior rulers.

It thus appears that we have three lines-not necessarily consecutive of the hymn that the Salian priests sang to Janus, when, armed and bearing the ancilia, they marched with songs and dances about the city and its sacred places during the month of March. This is just the time when the cuckoo passes over the Mediterranean from Africa to Europe. and is universally hailed as the first harbinger of spring. So the ancient Italian deity Janus, who opens up all things, who causes the spring to flow and the seed to germinate, Cerus, the benign creator, is invited to come with the cuckoo and usher in the spring.

1 See Preller, Römische Mythologie, p. 166 etc.

XIII. Sun Myths in Lithuanian Folksongs.1

BY PROF. GEORGE DAVIS CHASE,

CORNELL UNIVERSITY.

THE subject of Baltic mythology, and still more of Slavic mythology in general, is an unexplored jungle, — nay, it is a buried forest, and so deeply and hopelessly buried in the forgotten past that no Roentgen ray of comparative investigation is likely ever to penetrate to its hidden depths.

The most that has been written on the subject of Lithuanian mythology by the Germans as well as by the Poles is so permeated in branch and fibre by that which is fictitious and spurious as to be well-nigh worthless. I refer particularly to such works as Veckenstedt,2 Mythen, Sagen, und Legenden der Żamaiten, and Narbutt,3 Lithuanian Mythology, about which a group of satellites are ranged, men who have endeavored to enhance the glory of their own neglected race at the expense of accuracy, or have unscrupulously sought a short cut to fame by their inventive shrewdness. Impartial investigators had hoped for new light from the publication of the vast body of popular songs that have long been current among the people, and for this hope there was some encouragement.

The first collection of Lithuanian folksongs, or dáinos, ever published to the world, if we except three short songs which appeared in 1745, was made in 1825 by Rhesa. It contained 85 songs with a German translation. There were in this collection some five or six songs of mythological content, all referring to the sun, moon, or heavenly bodies. Rhesa's

1 Read at the special meeting held at Philadelphia, December, 1900.

2 Heidelberg, 1888, in two parts. The book has been widely circulated, but is apparently an invention from beginning to end. Compare the full criticism of it by A. Brückner, Archiv f. slav. Phil. IX, p. 14 ff.

3 Mitologia litewska. Wilna, 1835. It forms vol. I of his Dzieje starożytne narodu Litewskiego.

collection proved the incentive to other collections. In 1853 Professor Nesselmann, of Königsberg, gathered into a single volume, with German metrical translation, all of the songs that were available to him from every source. They numbered 410. Since 1853 collections have been made by numerous scholars, foremost among whom we may mention Leskien and Brugmann,1 Bezzenberger,2 Kurschat,3 Kolberg, Bassanowicz, and the brothers Juszkiewicz. By far the greatest numbers were collected by the last named, who published during the years 1880-83 four large volumes of dáinos.6 From all these collections the number of folksongs now known is between 5000 and 6000, and yet in all this enormous mass of material, so far as I know, there is, outside of the few sun myths contained in the early collection of Rhesa, barely a reference here and there to the old mythology. Even in these, I am told by Professor Leskien, who has gathered many dáinos from the lips of the Lithuanian peasantry, the mythological references are wholly unintelligible to the common people. Professor Kurschat, who was a native Lithuanian and who has probably published more in the Lithuanian language than any other person, if we include the weekly paper Keleiwis, of which he was sole editor from 1849-1880 (i.e. during its whole existence), tells us that, of all the dáinos which he had heard among the people, not one contained a reference to the old mythology, or to things or conceptions connected with the Christian religion. The point of this last statement will appear later.

But even the few mythological songs which we possess do not admit of full treatment at the present time. I wish

1 A. Leskien u. K. Brugman, Litauische Volkslieder u. Märchen. Strassburg, 1882. Also by Leskien a small collection in vol. IV, Archiv f. slav. Phil.

2 Litauische Forschungen. Göttingen, 1882.

3 In the appendix to his Littauische Grammatik, Halle, 1876, pp. 451-464. 4 Pieśni ludu litewskiego. Cracow, 1879.

↳ Oškabaliun dainos surinktos ir išdůtos per Jonan Basanavitiun. Tilsit, 1884. 6 Lietuviškos Dájnos. 3 vols. Kazan, 1880-1882. Lietuviškos Svotbinės Dájnos. St. Petersburg, 1883. The actual collections were made by Anton Juszkiewicz. He died in 1880, after which the task of publishing fell to his brother John. 7 Littauische Grammatik, p. 446.