Fortunately we can illustrate the real lustratio of a city from a different source, and in this case most luckily a documentary one, but from an Umbrian city instead of a Latin one. The town of Gubbio, the modern form of Iguvium, still preserves the priestly instructions, drawn up from older sources probably at the beginning of the last century B. C., for the lustratio of its citadel, the arx (_ocris Fisia_), by a guild of priests called the Fratres Attiedii.[124] Here the ceremony has been developed under priestly influence into a series of ritualistic acts of the highest exactness and complexity; but the main features of the lustratio stand out quite clearly. The procession goes solemnly round the arx, with the victims, which are the same as those of the Latin lustratio; at each gate it stops, and offers sacrifice and prayer on behalf of the citadel, the city, and the whole people of Iguvium. The gates, three in number, are the scene of the actual sacrifice and prayer, because they are the weak points in the wall, as we have seen, and they need to be spiritually strengthened by annual religious operations, though not such as would make them permanently sacred like the wall itself. Doubtless the Fratres Attiedii would have been unable to explain this as I am explaining it; the sense of a hostile spiritual world outside the sacred boundary had vanished from the Italian mind when these elaborate liturgical formulae were drawn up. The prayers are cast in language that hardly differs from those of a Church of to-day which asks for a blessing on a community. The deities of the city are asked to preserve the name, the magistrates, rites, men, cattle, land, and crops--a list in which the _name_ is the only item which carries us clearly back to pre-Christian times. The ideas and the deities have been developed into a religious system of considerable complexity, but the actual proceedings, the procession and the prayers at the gates, still remind us of the rock whence all this ritual was hewn.