(2) We next come conjecturally to clearly-defined evidence of a period in which the ordered processes of agriculture, and the settled life of the farm-house, are the distinctive features. We have the beginnings of a calendar in the observation of the quarters of the moon and their connexion with the deities of light. We have the discipline of the house, represented in the cult of Vesta the hearth-spirit, under the care of the daughters of the family, while the sons as _flamines_ have their special sacrificial duties, the head of the house presiding over all, and having as his own special department the worship of the spirit of the door-way (Janus). The occupations of the family are reflected in the series of festivals which represent the processes and perils of pastoral and agricultural industry: e.g. the Robigalia, Ambarvalia, Vestalia, Consualia, Opiconsivia, Vinalia, Saturnalia, and Terminalia: this last indicating also the idea of property, whether of the community or the individual. We have also clear traces of the union of farms in a group (_pagus_); for the Paganalia still survived in the full-grown city, and both at the Saturnalia and Compitalia the households met together at the winter period of ease and rejoicing. (3) The further development of social life is also reflected in the annual rites we have been investigating. We see the aggregation of small communities in the Septimontium, in the Fornacalia or feast of the Curiae, possibly also in the ritual of the twenty-four or twenty-seven Sacella Argeorum, round which a procession seems to have gone in March and May. The Parentalia again is the systematized cult of the dead in their own city, outside the walls of the city of the living. The Lares Praestites, worshipped on May 1, are the guardian spirits of the whole community. The Regia, the dwelling of the king, is its political and religious centre, with its sacrarium of Mars, the peculiar deity of the stock, and with the house and hearth of Vesta close by, now grown to be the symbol of the State’s vitality. The Vestals and Flamines have become priests of special worships in an organized state, and at the head of all is the Rex, still specially concerned with the cult of Janus, but representing in his priestly capacity the whole community. The steadily increasing tendency to organize, a tendency rooted in the very fibre of this people, is producing colleges of pontifices and augurs, to assist by associated effort in making sure of the laws of intercourse with the unseen world, and of the best methods of divining its will and intention. And lastly, not only have we found in the festivals traces of the growth and systematization of the life of the city, but in the great Latin festival we have also religious evidence of the early tendency of the cities of Latin blood to combine in some sort with each other.