spears of Mars, and the _sigilla_ of the State-Penates. But for the
most part the _numina_ were without even such symbolic representation,
nor till about the end of the regal period was any form of temple built
for them to dwell in. The sacred fire of Vesta near the Forum was, it
is true, from the earliest times enclosed in a building; this, however,
was no temple, but merely an erection with the essentially practical
purpose of preventing the extinction of the fire by rain. The first
temple in the full sense of the word was according to tradition built
by Servius Tullius to Diana on the Aventine: the tradition is
significant, for Diana was not one of the _di indigetes_, the old
deities of the 'Religion of Numa,' but was introduced from the
neighbouring town of Aricia, and the attribution to Servius Tullius
nearly always denotes an Etruscan[3] or at any rate a non-Roman origin.
There were, however, altars in special places to particular deities,
built sometimes of stone, sometimes in a more homely manner of earth or
sods. We hear for instance of the altar of Mars in the Campus Martius,
of Quirinus on the Quirinal, of Saturnus at the foot of the Capitol,
and notably of the curious underground altar of Consus on what was
later the site of the Circus Maximus. But more characteristic than the
erection of altars is the connection of deities with special
localities. Naturally enough in the worship of the household Vesta had
her seat at the hearth, Ianus at the door, and the 'gods of the
storehouse' (_Penates_) at the cupboard by the hearth, but the same
idea appears too in the state-cult. Hilltops, groves, and especially
clearings in groves (_luci_) are the most usual sacred localities. Thus
Quirinus has his own sacred hill, Iuppiter is worshipped on the
Capitol, Vesta and Iuno Lucina have their sacred groves within the
boundaries of the city, and Dea Dia, Robigus, and Furrina similar
groves at the limits of Roman territory. The record of almost every
Roman cult reveals the importance of locality in connection with the