it resembles the sky, and is in close conjunction with it. They have made it feminine, because there is nothing softer. But I believe it is called Juno, a juvando (from helping).
To make three separate kingdoms, by fable, there remained yet the water and the earth. The dominion of the sea is given, therefore, to Neptune, a brother, as he is called, of Jove; whose name, Neptunus—as Portunus, a portu, from a port—is derived a nando (from swimming), the first letters being a little changed. The sovereignty and power over the earth is the portion of a God, to whom we, as well as the Greeks, have given a name that denotes riches (in Latin, Dis; in Greek, Πλούτων), because all things arise from the earth and return to it. He forced away Proserpine (in Greek called Περσεφόνη), by which the poets mean the "seed of corn," from whence comes their fiction of Ceres, the mother of Proserpine, seeking for her daughter, who was hidden from her. She is called Ceres, which is the same as Geres—a gerendis frugibus[1]—"from bearing fruit," the first letter of the word being altered after the manner of the Greeks, for by them she is called Δημήτηρ, the same as Γημήτηρ.[2] Again, he (qui magna vorteret) "who brings about mighty changes" is called Mavors; and Minerva is so called because (minueret, or minaretur) she diminishes or menaces.
XXVII. And as the beginnings and endings of all things are of the greatest importance, therefore they would have their sacrifices to begin with Janus.[3] His name is derived ab eundo, from passing; from whence thorough passages are called jani, and the outward doors of common houses are called januœ. The name of Vesta is, from the Greeks, the same with their Ἑστία. Her province is over altars and hearths; and in the name of this Goddess, who is the keeper of all things within, prayers and sacrifices are concluded. The Dii Penates, "household Gods," have some affinity with this power, and are so called either from pe-
