LUPERCALIA, one of the most remarkable and interesting Roman festivals. Its origin is attributed to Evander, or to Romulus before he founded the city, and its ceremonial is in many respects unique in Roman ritual. In front of the Porta Romana, on the western side of the Palatine hill, close to the Picus Ruminalis and the Casa Romuli, was the cave of Lupercus; in it, according to the legend, the she-wolf had suckled the twins, and the bronze wolf which is still preserved in the Capitol was placed in it in 296 B.c. But the festival itself, which was held on February 15th under the direction of the flamen dialis, contains no reference to the Romulus legend, which is probably later in origin (see Mommsen in Hermes, 1881). The celebrants, who were called Luperci, offered in sacrifice goats and a dog; the flamen dialis himself was forbidden to touch either kind of animal, and it can hardly be doubted that the Lupercal sacrifice is older than the prohibition. After the sacrifice two of the Luperci were led to the altar, their foreheads were touched with a bloody sword, and the blood wiped off with wool dipped in milk; then the ritual required that the two young men should laugh. The sacrificial feast followed, after which the Luperci cut thongs from the skins of the victims and ran in two bands round the walls of the old Palatine city, striking the people who crowded near. A blow from the thong prevented sterility in women. These thongs were called Februa, the festival Februαtw, and the day Dies Februetus ; hence arose the name of the month February, the last of the old Roman year. The nearest analogy in the Roman religion to the Lupercalia is the occasional Amburbium, in which the victims were led round the walls of Rome and then sacrificed. The Lupercalia was associated ...with the circuit of the Palatine city, which had been a city long before the seven-hilled Rome, and the line of the old Palatine walls was marked with stones for the Luperci to run round. Unger has proved that the festival was originally a rite peculiar to the tribe of the Ramnes, the old dwellers on the Palatine, and that it was in the 3d century b.c. widened to a festival of the whole city. It is probable that then the whole ceremonial was modified; the Luperci, who were originally chosen from the Ramnes alone, were chosen from the whole body of the Equites, the people assembled round the hill, and the ceremony of scourging to avert sterility was added. Originally therefore the Luperci simply encompassed the walls as the victims did at the Amburbium, and the ceremonial connected with the two young men has generally been taken as a proof that they were at one time actually sacrificed after being led round the walls, and that a vicarious sacrifice was afterwards substituted for the ancient human offering. The Lupercalia was therefore a ceremony of purification performed for the walls and for the whole of the old Palatine city, from which it follows that it was dedicated to the peculiar god of that city. In early time the name of the god was kept strictly secret, as it was unsafe that an enemy should know it and be able to invoke him. Hence arise many conflicting statements as to the name. In later times, when the bonds of early religion were relaxed, the name became known. The god was, as Livy relates, Inuus, an old Italian deity known chiefly in southern Etruria, wh⅛re there existed two towns named Castrum Inui. He was a form of the supreme heaven-god, very like Mars in character, and the rites with which his anger was averted may be compared with those of Zeus on Mount Pelion or with the Maimacteria in Athens. The Luperci were divided into two collegia called Quintiliani or Quinetiales (the form is doubtful, see Mommsen, Rom. Forsch., i. 17) and Fabiani; at the head of each was a magister. In 44 b.c. a third collegium, Juliani, was instituted in honour of Julius Caesar, the first magister of which was M. Antony.
This account follows in almost every particular that of Unger {Rhein. Mιιs., 1881). He derives Lupercus from luα and parcο in the old sense of restrain, and Inuus from a root seen in avis inubra or inebra, hvaivouai, &c., meaning to avert or prohibit, and sees in the festival a national ceremony of the Palatine city, not with Marquardt {Röm. Staatsverw., iii. 421) a widened gentile cultus of the Fabri and Quinctii or Quintilii.
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