and force and action, human or other, as in some sense associated with, and the result of, divine or spiritual agency. NOTES TO LECTURE VII [291] For _loca sacra_ and _consecratio_ see Marquardt, p. 148 foll.; Wissowa, _R.K._ p. 400. [292] Serv. _ad Aen._ xii. 119, "Romani moris fuerat cespitem arae super imponere, et ita sacrificare." Cp. some valuable remarks of Henzen, _Acta Fratr. Arv._ p. 23. The altar of the Fratres was in front of their grove; they used also a movable one (_foculus_) of silver, but _cespiti ornatus_ (_ib._ p. 21): this was for the preliminary offering of wine and incense (Wissowa, _R.K._ p. 351). [293] In Aug. _Civ. Dei_, iv. 31; Agahd's edition of the fragments of Varro's _Ant. rer. div._ p. 164. [294] Aug. _Civ. Dei_, iv. 23; Agahd, p. 159. See Wissowa, _Gesammelte Abhandlungen_, p. 280 foll. [295] Strabo iv. 180. [296] _Fasti_, vi. 305. [297] Tibull. ii. 5. 27. The lines of Propertius are iv. (v.) 2. 59, "Stipes acernus eram, properanti falce dolatus, Ante Numam grata pauper in urbe deus." The question is whether these are genuine examples of the natural evolution of a "stock or stone" into something in the nature of an anthropomorphic image of a deity, or whether they are the result of the introduction of Greek statues acting on the popular mind in rustic parts of Italy. The passages, so far as I know, stand alone, and we have no means of deciding whether the anthropomorphic tendency was native or foreign. Vortumnus was, however, undoubtedly of Etruscan origin; Wissowa, _R.K._ p. 233. The subject of iconic development of this kind is well summarised in E. Gardner's little volume on _Religion and Art in Ancient Greece_, ch. i.