I said that human beings might be subjected to the lustral process _en masse_, as well as land and city. Before we return from Iguvium to Rome, I may mention that the Iguvian documents also contain instructions for the lustratio of the people.[125] So far as we can gather from the Umbrian text, the people was brought together in a particular spot in its military divisions, and round them a procession went three times; at the end of each circuit there was sacrifice and prayer (the former not apparently with the usual suovetaurilia), and Mars and two female consorts or representatives of his power were entreated to confound and frighten certain enemies of the city, in language which reminds me of the prayer in time of war, now happily abandoned, which I can remember as a child being read in the days of the Crimean war--‘abate their pride, assuage their malice, and confound their devices’. Then followed of course a prayer for blessing on the Iguvini. This may conveniently bring us back to Rome; for in the account of the census and lustrum in the Campus Martius given by Dionysius of Halicarnassus (iv. 22), we find the suovetaurilia driven three times round the assembled host with sacrifice to Mars. This was no doubt really the early form of the census, which had a military meaning and origin. The explanation of this lustration of the host, the male population in arms, of a community, is not quite the same as that of the rite as applied to a city; yet it takes us back to the same animistic period and the same class of ideas. These armies were likely to have to march against enemies living far beyond the pale of the _ager Romanus_, and therefore among spirits with whom the Romans or Iguvians, as the case might be, had no peaceful relations, and of whose ways and freaks they were in fact entirely ignorant. They must, therefore, be protected against such evil influences by some special device and ritual. Of this kind of practice Dr. Frazer has collected some examples in _Golden Bough_, i. 304 foll., both from savage tribes and from Greek usage. As we are dealing here with Rome only, we may content ourselves with a parallel from the pen of a Roman historian, which, as it happens, Dr. Frazer has not mentioned. Livy tells us that the method in Macedonia was to march the whole host in spring before a campaign between the severed limbs of a dog (xl. 6 init.). This only differs from the Italian plan in method, not in principle: the object in each case is to subject the whole army without exception to the salutary influence of the victim: but in Macedonia it is made to pass between the two parts of a slain victim, while in Italy the live victims are made to pass round the army, and afterwards sacrificed. That each Roman army was thus lustrated is almost certain (_Dict. Ant._, vol. ii. 102): in fact the word lustratio came to mean a review of troops for this reason, without religious signification: so at least we are used to take such