The ritual of the Terminalia in the country districts is described by Ovid[1467]. The two landowners garlanded each his side of the boundary-stone, and all offerings were double[1468]. An altar is made; and fire is carried from the hearth by the farmer’s wife, while the old man cuts up sticks and builds them in a framework of stout stakes. Then with dry bark the fire is kindled; from a basket, held ready by a boy[1469], the little daughter of the family thrice shakes the fruits of the earth into the fire, and offers cakes of honey. Others stand by with wine; and the neighbours (or dependants) look on in silence and clothed in white. A lamb is slain, and a sucking-pig, and the boundary-stone sprinkled with their blood; and the ceremony ends with a feast and songs in praise of holy Terminus. This rite was, no doubt, practically a yearly renewal of that by which the stone was originally fixed in its place. The latter is described by the gromatic writer Siculus Flaccus[1470]. Fruits of the earth, and the bones, ashes, and blood of a victim which had been offered were put into a hole by the two (or three) owners whose land converged at the point, and the stone was rammed down on the top and carefully fixed. The reason given for this was of course that the stone might be identified in the future, e. g. by an arbiter, if one should be called in[1471]; but it also reminds us of the practice of burying the remains of a victim[1472], and the use of the blood shows the extreme sanctity of the operation. That the stone was regarded as the dwelling-place of a _numen_ is proved by the fact that it was sprinkled with blood and garlanded[1473]; and the development of a god Terminus is perfectly in keeping with Roman religious ideas. It is more difficult to determine what was the relation of this Terminus to the great Jupiter who was so intimately associated, as we have seen[1474] with the idea of keeping faith with your neighbours. Was he the _numen_ originally thought to occupy the stone, and is the name Terminus, as marking a distinct deity, a later growth? I am disposed to think that this was so; for we saw that there is some reason to believe that Jupiter did not disdain to dwell in objects such as trees and stones, and there is no need to look to Greece for the origin of his connexion with boundaries[1475]. But Jupiter and Terminus remained on the whole distinct; and a Jupiter Terminus or Terminalis is first found on the coins of Varro the great scholar, probably in B.C. 76[1476]. The close connexion of the two is seen in the legend that when Jupiter was to be introduced into the great Capitoline temple, from the Capitolium vetus on the Quirinal, all the gods made way for him but Terminus[1477]. Quid nova cum fierent Capitolia? nempe deorum Cuncta Iovi cessit turba, locumque dedit. Terminus, ut veteres memorant, inventus in aede Restitit, et magno cum love templa tenet.