[324] Aug. _C.D._ vii. 17. That this was what Varro meant by _di certi_ was first affirmed by Wissowa in a note to his edition of Marquardt, p. 9; it has been generally accepted as the true account. A full discussion will be found in Agahd's edition of the fragments of Varro's work, p. 126 foll.; cf. Peter's article quoted above, and Wissowa, _R.K._ pp. 61 and 65. A somewhat different view is given in Domaszewski's article in _Archiv_ for 1907, p. 1 foll., suggested by Usener's _Goetternamen_. [325] The evidence for this will be found in Marquardt's note 4 on p. 9. I have no doubt that Wissowa is right in explaining Indigitamenta as "Gebetsformeln," formulae of invocation; in which the most important matter, we may add, would be the name of the deity. See his _Gesammelte Abhandlungen_, p. 177 foll. The Indigitamenta contained, as one section, the invocations of _di certi_. [326] Chiefly by Ambrosch in his _Religionsbuecher der Roemer_. Peter's article contains a useful account of the whole progress of research on this subject. [327] _Lex._ p. 137; it was that of his master Reifferscheid. Cp. Wissowa, _op. cit._ (_Ges. Abhandl._ p. 306 foll.). [328] _R.F._ pp. 191, 341. [329] "The place of the Sondergoetter in Greek Polytheism," printed in _Anthropological Essays addressed to E. B. Tylor_, p. 81. Usener's discussion of the Roman and Lithuanian Sondergoetter is in his _Goetternamen_, p. 73 foll. [330] Wissowa writes (_Ges. Abhandl._ p. 320 note) that he has reason to believe that a great number of the Lithuanian Sondergoetter only became such through the treatment of the subject by the mediaeval writers on whom Usener relied! [331] _Ges. Abhandl._ p. 304 foll. [332] Servius (Interpol.) _ad Georg._ i. 21. [333] Henzen, _Acta Fratr. Arv._ p. 147; _C.I.L._ vi. 2099 and 2107. [334] _Op. cit._ p. 323 foll.; for _famuli_ and _anculi divi_, Henzen, _op. cit._ p. 145. [335] See above, p. 121. [336] p. 312; cp. 320, where he further asserts his belief that Varro is responsible himself for the creation of a great number of these Sondergoetter, owing to his extreme desire to fix and define the function of every deity in relation to human life; just as the mediaeval writers Laskowski and Pretorius may have created many Lithuanian Sondergoetter. As I am not quite clear on this point, I have not mentioned it in the text. [337] _Op. cit._ p. 314, note 1. See above, note 33. [338] _e.g._ Vaticanus, "qui infantum vagitibus praesidet"; _Rusina_ from _rus_; _Consus_ from _consilium_, etc. [339] See above, p. 84. LECTURE VIII RITUAL OF THE _IUS DIVINUM_