e; but Wissowa,
who has a prejudice against the view that Mars was
connected with agriculture, insists on taking Marti
Silvano as a case of asyndeton, _i.e._ as two deities.

[272] See, _e.g._, Varro, _L.L._ v. 36, "quos agros non
colebant propter silvas aut id genus, ubi pecus possit
pasci, et possidebant, ab usu salvo saltus nominarunt."

[273] Cato, _R.R._ 141. Mars is there invoked as able to
keep off (_averruncare_) evil influences and to make the
crops grow, etc.; he has become in the second century
B.C. a powerful deity in the actual processes of
husbandry, just as he became in the city a powerful
deity of war. But as he was not localised either on the
farm or in the city, I prefer to think that he was
originally conceived as a Power outside the boundary in
each case, but for that very reason all the more to be
propitiated by the settlers within it.

[274] See below, p. 235.

[275] So Wissowa, _R.K._ p. 131. Cp. _R.F._ p. 39, note
4. Deubner in _Archiv_, 1905, p. 75.

[276] Servius, commenting on line 3 of _Aen._ viii.
(_utque impulit arma_) writes: "nam is qui belli
susceperat curam, sacrarium Martis ingressus, primo
ancilia commovebat, post hastam simulacri ipsius,
dicens, Mars vigila." The mention of a statue shows that
this account belongs to a late period. But Varro seems
to have stated that there was originally only a spear;
see a passage of Clement of Alexandria in the fragments
of the _Ant. rer. div._, Agahd, p. 210, to which Deubner
(_l.c._) adds Arnobius vi. 11. Deubner calls this spear
a fetish, which is not the right word if the deity were
immanent in it in the sense suggested by "Mars vigila."
See above, p. 116. If Servius correctly reports the
practice, it must be compared with the clashing of
shields and spears by the Salii, which may thus have had
a positive as well as negative object.

[277] Livy v. 52.

[278] Mr. A. B. Cook (_Classical Review_, 1904, p. 368)
has tried to connect both names with the Greek word
[Greek: prinos], and Professor Conway, quoted by him, is
inclined to lend the weight of his great authority to
the conjecture. Thus Quirinus would be an oak-god, and
Quirites oak-spearmen. We must, however, remember that
Mr. Cook is, so to speak, on an oak scent, and his
keenness as a hunter leads him so