I may, however, mention here that the Flaminica Dialis, who was not priestess of Juno as is commonly supposed, but assisted her husband in the cult of Jupiter, was also subject to certain taboos. On three occasions in the religious year she might not appear in public with her hair "done up," viz. the moving of the _ancilia_ in March, the festival of the Argei in March and May, and during the cleansing of the _penus Vestae_ in June. Also she might not wear shoes made from the skin of a beast that had died a natural death, but only from that of a sacrificial victim. There are traces of a _religio_ about shoe-leather, I may remark, both in the Roman and in other religious systems. Varro tells us that "in aliquot sacris et sacellis scriptum habemus, Ne quid scorteum adhibeatur: ideo _ne morticinum_ quid adsit." Leather was taboo in the worship of the almost unknown deity Carmenta. Petronius describes women in the cult of Jupiter Elicius walking barefoot; and we are reminded of the well-known rule which still survives in Mahommedan mosques.[60] The original idea may have been that the skin of an animal not made sacred by sacrifice might destroy the efficacy of the worship contemplated. On the other hand, the skin of a duly sacrificed animal had potency of a useful kind--a fact or belief so widespread as to need no illustration here; but we shall come upon an example of it in my next lecture. Certain _places_ were also affected by the idea of taboo. In the later religious law of the City-state the sites of all temples, _i.e._ all places in which deities had consented to take up their abode, were of course holy; but this is a much more mature development, though it unquestionably had its root in the same idea that we are now discussing. Such sites, as we shall see in a later lecture, were _loca sacra_, and _sacer_ is a word of legal ritual, meaning that the place has been made over to the deity by certain formulae, accompanied with favourable auspices, under the authority of the State.[61] But there were other holy places which were not _sacra_ but _religiosa_; and the word _religiosum_ here might almost be translated "affected by taboo." Wissowa provides us with a list of these places, and this and the quotations he supplies with it are of the utmost value for my present subject.[62] They comprised, of course, all holy places which the State had not duly consecrated, and therefore some which hardly concern us here, such as shrines belonging to families and gentes, and temple-sites in the provinces of a later age. More to our purpose at this moment are the spots where thunderbolts were supposed to have fallen. Such spots were encircled with a low wall and called _puteal_ from their resemblance to a well, or _bidental_ from the sacrifice there of a lamb as a _piaculum_; the bolt was supposed to be thus buried, and the place became _religiosum_.[63] So, too, all burial-grounds were not _loca