Mallory, J. P.; D. Q. Adams (1997). Encyclopedia of Indo-European Culture. New York: Fitzroy Dearborn Publishers. pp. 630–631. ISBN1-884964-98-2.; some of the older literature assumes an Indo-European form closer to *Marts, and see a connection with the Indic wind gods, the Maruts"Māruta". Archived from the original on July 24, 2011. Retrieved July 8, 2010. However, this makes the appearance of Mavors and the agricultural cults of Mars difficult to explain.
On the relation of Mars's warrior aspect to his agricultural functions with respect to Dumézil's Trifunctional hypothesis, see Wouter W. Belier, Decayed Gods: Origin and Development of Georges Dumézil's 'idéologie tripartie' (Brill, 1991), pp. 88–91 online.
Robert Schilling, "Mars", in Roman and European Mythologies (University of Chicago Press, 1992, from the French edition of 1981), p. 135 online. The figure is sometimes identified only as a warrior.
Guiliano Bonfante and Larissa Bonfante, The Etruscan Language: An Introduction (Manchester University Press, 1983, 2002 rev.ed.), p. 26; Donald Strong and J.M.C. Toynbee, Roman Art (Yale University Press, 1976, 1988), p. 33; Fred S. Kleiner, introduction to A History of Roman Art (Wadsworth, 2007, 2010 "enhanced edition"), p. xl.
Jaume García Rosselló, Joan Fornés Bisquerra, and Michael Hoskin, "Orientations of the Talayotic Sanctuaries of Mallorca," Journal of History of Astronomy, Archaeoastronomy Supplement 31 (2000), pp. 58–64 (especially note 10) pdf.
Mars enim cum saevit Gradivus dicitur, cum tranquillus est Quirinus: Maurus Servius Honoratus, note to Aeneid 1.292, at Perseus. At Aeneid 6.860, Servius further notes: "Quirinus is the Mars who presides over peace and whose cult is maintained within the civilian realm, for the Mars of war has his temple outside that realm." See also Belier, Decayed Gods, p. 92: "The identification of the two gods is a reflection of a social process. The men who till the soil as Quirites in times of peace are identical with the men who defend their country as Milites in times of war."
Votum pro bubus, uti valeant, sic facito. Marti Silvano in silva interdius in capita singula boum votum facito. Farris L. III et lardi P.39 IIII S et pulpae P. IIII S, vini S.40 III, id in unum vas liceto coicere, et vinum item in unum vas liceto coicere. Eam rem divinam vel servus vel liber licebit faciat. Ubi res divina facta erit, statim ibidem consumito. Mulier ad eam rem divinam ne adsit neve videat quo modo fiat. Hoc votum in annos singulos, si voles, licebit vovere.Cato the Elder, On Farming 83, English translation from the Loeb Classical Library, Bill Thayer's edition at LacusCurtius.
Mallory, J. P.; D. Q. Adams (1997). Encyclopedia of Indo-European Culture. New York: Fitzroy Dearborn Publishers. pp. 630–631. ISBN1-884964-98-2.; some of the older literature assumes an Indo-European form closer to *Marts, and see a connection with the Indic wind gods, the Maruts"Māruta". Archived from the original on July 24, 2011. Retrieved July 8, 2010. However, this makes the appearance of Mavors and the agricultural cults of Mars difficult to explain.
Mallory, J. P.; D. Q. Adams (1997). Encyclopedia of Indo-European Culture. New York: Fitzroy Dearborn Publishers. pp. 630–631. ISBN1-884964-98-2.; some of the older literature assumes an Indo-European form closer to *Marts, and see a connection with the Indic wind gods, the Maruts"Māruta". Archived from the original on July 24, 2011. Retrieved July 8, 2010. However, this makes the appearance of Mavors and the agricultural cults of Mars difficult to explain.
Albert Dauzat, Dictionnaire étymologique des noms de famille et prénoms de France, Larousse, Paris 1980. p. 420. New completed edition by Marie-Thérèse Morlet.
