That the Quirinal was the seat of the cult of Quirinus admits of no doubt; and the name of the hill, which we are told was originally Agonus or Agonalis[1455], arose no doubt from the cult[1456]. Here were probably two temples of the god, the one dating from B.C. 293, and having June 29 as its day of dedication; the other of unknown date, which celebrated its birthday on the Quirinalia[1457]. A ‘sacellum Quirini in colle’ is also mentioned at the time of the Gallic invasion[1458] (this was perhaps the predecessor of the temple of June 29), and also the house of the Flamen Quirinalis which adjoined it. To the Quirinal also belong the Salii Agonenses, Collini, or Quirinales, who correspond to the Salii of the Palatine and of Mars[1459]. And here, lastly, seems to belong the mysterious Flora or Horta Quirini, whose temple, according to Plutarch[1460], was ‘formerly’ always open. About the cult of Quirinus on his hill we know, however, nothing, except that there were two myrtles growing in front of his temple, one called the patrician and the other the plebeian[1461], and to which a curious story is attached. Preller[1462] noted that these correspond to the two laurels in the _sacrarium Martis_ in the Regia, and conjectured that each pair symbolized the union of the state in the cults of the two communities. Of the duties of the Flamen Quirinalis we have already seen something[1463]: unluckily they throw little or no new light on the cult of Quirinus. He was concerned in the worship of Robigus, of Consus, and of Acca Larentia, all of them ancient cults of agricultural Rome; and he seems to have been in close connexion with the Vestal Virgins[1464]. These are just such duties as we might have expected would fall to the Flamen of Mars; and probably the two cults were much alike in character. VII KAL. MART. (FEB. 23.) NP. TER[MINALIA]. (CAER. MAFF. RUST. PHILOC. SILV.) Was there any connexion between the Terminalia and the end of the year? The Roman scholars thought so; Varro[1465] writes, ‘Terminalia quod is dies anni extremus constitutus; duodecimus enim fuit Februarius, et quum intercalatur, inferiores quinque dies duodecimo demuntur mense.’ So Ovid, Tu quoque sacrorum, Termine, finis eras. But Terminus is the god of the boundaries of land, and has nothing to do with time; and the Terminalia is not the last festival of the year in the oldest calendars. The Romans must have been misled by the coincidence of the day of Terminus with the last day before intercalation. The position in the year of the rites to be described seems parallel to that of the Compitalia and Paganalia, which were concerned with matters of common interest to a society of farmers: and we may remember that Pliny[1466] said of the Fornacalia that it was ‘farris torrendi feriae et _aeque religiosae terminis agrorum_.’