+403+. The Greek deities with whom Priapos was oftenest identified were Dionysos and Hermes--both gods of fertility. They, as great gods of such a nature, would naturally absorb lesser phallicistic figures; but they were specialized in other directions, and Priapos remained as the distinctest embodiment of phallicistic conceptions. Other such figures, as Pan, Titans, Sileni, and Satyrs, were beings connected with fields, woods, and mountains, products of a low form of civilization, to whom realistic forms and licentious festivals naturally attached themselves. +404+. Rome had its native ithyphallic deity, Mutunus Tutunus (or Mutinus), a naïve symbol of generative power.[734] Little is known of his cult beyond the fact that he figured in marriage ceremonies in a peculiarly indecent way; by later writers he is sometimes identified with Priapos.[735] The Romans adopted the cult of Priapos as well as other phallicistic forms of worship; his original character appears in his rôle of patron of gardens. +405+. Phalli as amulets occur in all parts of the world; as symbols and perhaps as abodes of deities, they have been held potent to ward off all evils.[736] +406+. The female organ (_yoni_, _kteis_) appears frequently in figures of female deities, ordinarily without special significance, religious or other, except as a sign of sex. In the rare cases in which it is the object of religious veneration (as in India) it is subordinated to the phallos[737]--there is little or no evidence for the existence of a yonistic cult proper.[738] Female deities act as fully formed anthropomorphic Powers, embodiments of the productive energies of nature; they are generally treated as persons, without special reference to bodily parts. The most definite formulation of this conception appears in Çaktism, the worship of the female principle in nature as represented by various goddesses, often accompanied, naturally, by licentious rites.[739] +407+. _Androgynous deities_ represent attempts to combine in a single person the two sides of the productive power of nature. Such attempts are relatively late, implying a considerable degree of reflection and organization; how early they began we have not the data to determine. They are not found among savage or half-civilized peoples.