Servius[127], commenting on ‘the steadfast stone of the Capitol,’ tells the same story. There was a time when there was no temple of Jupiter, that is there was no Jupiter. Augury said that the Tarpeian mount was the place to build one, but on it were already a number of shrines of other divinities. Ceremonies were performed to ‘call out’ by means of sacrifice the other divinities to other temples. They all willingly migrated, only Terminus declined to move: this was taken as a sign that the Roman empire would be for all eternity, and hence in the Capitoline temple the part of the roof immediately above, which looks down on the very stone of Terminus, was open, _for to Terminus it is not allowable to sacrifice save in the open air_. Terminus was just a sacred stone or herm, incidentally to the practical Romans a boundary god. Another Roman god, Fidius[128], had in his temple a roof with a hole in it (perforatum tectum), and Fulgur, Caelum, Sol and Luna had all to dwell in hypaethral temples[129]. Wherever the lightning struck was in Greece holy ground, to be fenced in but open always above to the god who had sanctified it, to the ‘descender,’ Kataibates[130]. Kataibates became Zeus Kataibates, Fulgur Jupiter Fulgur, but the lightning and the ‘descender’ were there before the coming of the Olympian, and the threefold mark preceded Poseidon. In picturing to ourselves therefore the ancient sanctities of the Acropolis, we have to begin with certain natural holy things that were there from time immemorial, that were holy in themselves, not because they were consecrated to this or that divinity. Such were the olive-tree, the salt sea-well, the trident-mark—we are back in a time rather of holy things than divine persons. Successive heroic families, in possessing themselves of the kingship, take possession of these sanctities; they are as it were the regalia. In the time of the Kekropidae, Pandrosos, daughter and _paredros_ of Kekrops, owns the olive-tree; in the time of the Erechtheidae the well is called Erechtheïs, and all the sacred things are included in an Erechtheion. It is worth noting that though Poseidon claimed the well and the trident-mark he never gave his name to either, and though Athena boasted of the olive-tree and snake, neither was ever called after her. * * * * * The name of Erechtheus or Erechthonios marks a stage definitely later than that of Kekrops. In the reign of Kekrops we hear nothing of foreign policy. He is engaged in civilizing his people, in marrying them, in teaching them to offer bloodless sacrifice. But the reign of Erechtheus is marked by a great war. He fought with and conquered Eumolpos, king of the neighbouring burgh Eleusis. Kekropia has taken the first step towards that hegemony she was to obtain under Theseus.