which thou mayest desire to be called.' The _numen_ is thus vague in his conception but specialised in his function, and so later on, when certain deities have acquired definite names and become prominent above the rest, the worshipper in appealing to them will add a cult-title, to indicate the special character in which he wishes the deity to hear: the woman in childbirth will appeal to Iuno Lucina, the general praying for victory to Iuppiter Victor, the man who is taking an oath to Iuppiter as the deus Fidius. As a still later development the cult-title will, as it were, break off and set up for itself, usually in the form of an abstract personification: Iuppiter, in the two special capacities just noted, gives birth to Victoria and Fides. The conception of the _numen_ being so formless and indefinite, it is not surprising that in the genuine Roman religion there should have been no anthropomorphic representations of the divinity at all. 'For 170 years,' Varro tells us, taking his date from the traditional foundation of the city in 754 B.C., 'the Romans worshipped their gods without images,' and he adds the characteristic comment, 'those who introduced representations among the nations, took away fear and brought in falsehood.' Symbols of a few deities were no doubt recognised: we have noticed already the _silex_ of Iuppiter and the boundary-stone of Terminus, which were probably at an earlier period themselves objects of worship, and to these we may add the sacred spears of Mars, and the _sigilla_ of the State-Penates. But for the most part the _numina_ were without even such symbolic representation, nor till about the end of the regal period was any form of temple built for them to dwell in. The sacred fire of Vesta near the Forum was, it is true, from the earliest times enclosed in a building; this, however, was no temple, but merely an erection with the essentially practical purpose of preventing the extinction of the fire by rain. The first temple in the full sense of the word was according to tradition built by Servius Tullius to Diana on the Aventine: the tradition is significant, for Diana was not one of the _di indigetes_, the old deities of the 'Religion of Numa,' but was introduced from the neighbouring town of Aricia, and the attribution to Servius Tullius nearly always denotes an Etruscan[3] or at any rate a non-Roman origin. There were, however, altars in special places to particular deities, built sometimes of stone, sometimes in a more homely manner of earth or sods. We hear for instance of the altar of Mars in the Campus Martius, of Quirinus on the Quirinal, of Saturnus at the foot of the Capitol, and notably of the curious underground altar of Consus on what was later the site of the Circus Maximus. But more characteristic than the erection of altars is the connection of deities with special localities. Naturally enough in the worship of the household Vesta had her seat at the hearth, Ianus at the door, and the 'gods of the