the cult-title specially
used in this connection, _Iuppiter Lapis_. So again, in all
probability, the _termini_ or boundary-stones between properties are in
origin the objects--though later only the site--of a yearly ritual at
the festival of the Terminalia on February the 23rd, and they are, as
it were, summed up in 'the god Terminus,' the great sacred
boundary-stone, which had its own shrine within the Capitoline temple,
because, according to the legend, 'the god' refused to budge even to
make room for Iuppiter. The same notion is most likely at the root of
the two great domestic cults of Vesta, 'the hearth,' and Ianus, 'the
door,' though a more spiritual idea was soon associated with them; we
may notice too in this connection the worship of springs, summed up in
the subsequent deity Fons, and of rivers, such as Volturnus, the
cult-name of the Tiber.

=3. Worship of Trees.=--But most conspicuous among the cults of natural
objects, as in so many primitive religions, is the worship of trees.
Here, though doubtless at first the tree was itself the object of
veneration, surviving instances seem rather to belong to the later
period when it was regarded as the abode of the spirit. We may
recognise a case of this sort in the _ficus Ruminalis_, once the
recipient of worship, though later legend, which preferred to find an
historical or mythical explanation of cults, looked upon it as sacred
because it was the scene of the suckling of Romulus and Remus by the
wolf. Another fig-tree with a similar history is the _caprificus_ of
the Campus Martius, subsequently the site of the worship of Iuno
Caprotina. A more significant case is the sacred oak of Iuppiter
Feretrius on the Capitol, on which the _spolia opima_ were hung after
the triumph--probably in early times a dedication of the booty to the
spirit inhabiting the tree. Outside Rome, showing the same ideas at
work among neighbouring peoples, was the 'golden bough' in the grove of
Diana at Aricia. Nor was it only special trees which were thus regarded
as the home of a deity; the tree in general is sacred, and any one may
chance to be inhabited by a spirit. The feeling of the country
population on this point comes out clearly in the prayer which Cato
recommends his farmer to use before making a clearing in a wood: 'Be
thou god or goddess, to whom this grove is sacred, be it granted to us
to make propitiatory sacrifice to thee with a pig for the clearing of
this sacred spot'; her