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Inuus
In ancient Roman religion, Inuus was a god, or aspect of a god, who embodied copulation. The evidence for him as a distinct entity is scant. Servius says that Inuus is an epithet of Faunus (Greek Pan), named from his habit of intercourse with animals, based on the etymology of ''ineundum'', "a going in, penetration," from ''inire'',〔See the infinitive form ''inire''; ''ineundum'' is a gerund.〕 "to enter" in the sexual sense.〔Servius, note on ''Aeneid'' 6.775; Julian Ward Jones, Jr., ''An'' Aeneid'' Commentary of Mixed Type: The Glosses in Mss Harley 4946 and Ambrosianus G111 inf.'' (Pontifical Institute of Mediaeval Studies, 1996), pp. 24, 31–32.〕 Other names for the god were Fatuus and Fatulcus.
W.F. Otto disputed the traditional etymology and derived ''Inuus'' instead from ''in-avos'', "friendly, beneficial" (cf. ''aveo'', "to be eager for, desire"), for the god's fructifying power.〔Katherine Nell MacFarlane, "Isidore of Seville on the Pagan Gods (''Origines'' VIII. 11)," ''Transactions of the American Philosophical Society'' 70 (1980), p. 36, citing Otto's entry on Faunus in ''PW''.〕
==Lupercalia==
Livy is the sole source for identifying Inuus as the form of Faunus for whom the Lupercalia was celebrated: "naked young men would run around venerating Lycaean Pan, whom the Romans then called Inuus, with antics and lewd behavior."〔Livy 1.5.2: ''nudi iuvenes Lycaeum Pana venerantes per lusum atque lasciuiam currerent, quem Romani deinde vocarunt Inuum.''〕 Although Ovid does not name Inuus in his treatment of the Lupercalia, he may allude to his sexual action in explaining the mythological background of the festival. When Romulus complains that a low fertility rate has rendered the abduction of the Sabine women pointless, Juno, in her guise as the birth goddess Lucina, offers an instruction: "Let the sacred goat go into the Italian matrons" (''Italidas matres … sacer hirtus inito'', with the verb ''inito'' a form of ''inire'').〔T.P. Wiseman, ''Historiography and Imagination: Eight Essays on Roman Culture'' (University of Exeter Press, 1994), p. 138, note 104, takes Juno's instruction as clear reference to Inuus.〕 The would-be mothers recoil from this advice, but an augur, "recently arrived from Etruscan soil," offers a ritual dodge: a goat was killed, and its hide cut into strips for flagellating women who wished to conceive; thus the aetiology for the practice at the Lupercalia.〔Ovid, Fasti 2.441ff.; Jane F. Gardner, ''Roman Myths'' (University of Texas Press, 1993), p. 77, noting that Juno Sospita wears a goatskin cloak.〕 Rutilius Namatianus offers a similar verbal play, ''Faunus init'' ("Faunus enters"), in pointing out a statue depicting the god at Castrum Inui ("Fort Inuus").〔Rutilius, ''De reditu suo'', line 232.〕 Georg Wissowa rejected both the etymology and the identification of Inuus with Faunus.〔Georg Wissowa, ''Religion und Kultus der Römer'', 2nd ed., p. 211, as cited by J.G. Frazer, ''The Golden Bough'', vol. 2, ''Adonis Attis Osiris'' (London, 1919), p. 234, note 3.〕
The scant evidence for Inuus has not been a bar to elaborate scholarly conjecture, as William Warde Fowler noted at the beginning of the 20th century in his classic work on Roman festivals.〔William Warde Fowler, ''The Roman Festivals of the Period of the Republic'' (London, 1908), p. 312, commenting with an atypical degree of disparagement that "Unger … has much to say about Inuus in the worst style of German pseudo-research"; G.F. Unger, "Die Lupercalen," ''Rheinische Museum'' 36 (1881) 50–86.〕 "It is quite plain," Fowler observed, "that the Roman of the literary age did not know who the god (of the Lupercalia) was."〔Fowler, ''Festivals'', pp. 312–313.〕
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