cui numen etiam, et divinus cultus tributus [572]fuit. Here was
a grove, equally sacred, mentioned by [573] Livy, and others; where the
antient Latines used to hold their chief assemblies. As this grand meeting
used to be in a place denominated from fire, it was the cause of those
councils being called Feriae Latinae. The fountain, which ran through the
grove, arose at the foot of mount [574]Albanus, and afterwards formed many
[575]pools.

The antient Cuthites, and the Persians after them, had a great veneration
for fountains and streams; which also prevailed among other nations, so as
to have been at one time almost universal. Of this regard among the
Persians Herodotus takes notice: [576][Greek: Sebontai potamous ton panton
malista]: _Of all things in nature they reverence rivers most_. But if
these rivers were attended with any nitrous or saline quality, or with any
fiery eruption, they were adjudged to be still more sacred, and ever
distinguished with some title of the Deity. The natives of Egypt had the
like veneration. _Other nations_, says [577]Athanasius, _reverenced rivers
and fountains; but, above all people in the world, the Egyptians held them
in the highest honour, and esteemed them as divine._ Julius Firmicus gives
the same account of them. [578]AEgyptii aquae beneficium percipientes aquam
colunt, aquis supplicant. From hence the custom passed westward to Greece,
Italy, and the extremities of Europe. In proof of which the following
inscription is to be found in Gruter:

[579]Vascaniae in Hispania
FONTI DIVINO.

How much it prevailed among the Romans we learn from Seneca. [580]Magnorum
fluviorum capita veneramur--coluntur aquarum calentium fontes; et quaedam
stagna, quae vel opacitas, vel immensa altitudo sacravit. It mattered not
what the nature of the water might be, if it had a peculiar quality. At
Thebes, in Ammonia, was a fountain, which was said to have been cold by
day, and warm at night. [Greek: He krene] [581][Greek: kaleitai tou
heliou.] _It was named the fountain of the Sun._ In Campania was a fountain
Virena; which I should judge to be a compound of Vir-En, and to signify
ignis fons, from being dedicated to the Deity of fire, on account of some
particular quality. I accordingly find in [582]Vitruvius, that it was a
medicinal spring, and of a strong vitriolic nature. The Corinthians had in
their Acropolis a [583]Pirene, of the same purport as Virena, just
mentioned. It was a beautiful fountain