storehouse' (_Penates_) at the cupboard by the hearth, but the same idea appears too in the state-cult. Hilltops, groves, and especially clearings in groves (_luci_) are the most usual sacred localities. Thus Quirinus has his own sacred hill, Iuppiter is worshipped on the Capitol, Vesta and Iuno Lucina have their sacred groves within the boundaries of the city, and Dea Dia, Robigus, and Furrina similar groves at the limits of Roman territory. The record of almost every Roman cult reveals the importance of locality in connection with the _di indigetes_, and the localities are usually such as would be naturally chosen by a pastoral and agricultural people. Such were roughly the main outlines of the genuine Roman 'theology.' It has no gods of human form with human relations to one another, interested in the life of men and capable of the deepest passions of hatred and affection towards them, such as we meet, for instance, in the mythology of Greece, but only these impersonal individualities, if we may so call them, capable of no relation to one another, but able to bring good or ill to men, localised usually in their habitations, but requiring no artificial dwelling or elaborate adornment of their abode; becoming gradually more and more specialised in function, yet gaining thereby no more real protective care for their worshippers--a cold and heartless hierarchy, ready to exact their due, but incapable of inspiring devotion or enthusiasm. Let us ask next how the Romans conceived of their own relations towards them.