conception of the god in that Latin city, I may
say here that I adhere to what I said about this in
_R.F._ p. 226 foll.; no piece of antique cult has
occupied my attention more than this, and I have tried
to lay open every source of confirmation or criticism.
Wissowa has expressed himself in almost exactly the same
terms in _R.K._ p. 209: we arrived at our conclusions
independently.

[323] Tertullian, _ad Nationes_ 11, and _de Anima_, 37
foll.; Aug. _de Civ. Dei_, iv. _passim_, and especially
ch. xi.; R. Peter compiled a complete list (_Myth.
Lex._, _s.v._ "Indigitamenta," p. 143) from these and
other sources.

[324] Aug. _C.D._ vii. 17. That this was what Varro
meant by _di certi_ was first affirmed by Wissowa in a
note to his edition of Marquardt, p. 9; it has been
generally accepted as the true account. A full
discussion will be found in Agahd's edition of the
fragments of Varro's work, p. 126 foll.; cf. Peter's
article quoted above, and Wissowa, _R.K._ pp. 61 and 65.
A somewhat different view is given in Domaszewski's
article in _Archiv_ for 1907, p. 1 foll., suggested by
Usener's _Goetternamen_.

[325] The evidence for this will be found in Marquardt's
note 4 on p. 9. I have no doubt that Wissowa is right in
explaining Indigitamenta as "Gebetsformeln," formulae of
invocation; in which the most important matter, we may
add, would be the name of the deity. See his _Gesammelte
Abhandlungen_, p. 177 foll. The Indigitamenta contained,
as one section, the invocations of _di certi_.

[326] Chiefly by Ambrosch in his _Religionsbuecher der
Roemer_. Peter's article contains a useful account of the
whole progress of research on this subject.

[327] _Lex._ p. 137; it was that of his master
Reifferscheid. Cp. Wissowa, _op. cit._ (_Ges. Abhandl._
p. 306 foll.).

[328] _R.F._ pp. 191, 341.

[329] "The place of the Sondergoetter in Greek
Polytheism," printed in _Anthropological Essays
addressed to E. B. Tylor_, p. 81. Usener's discussion of
the Roman and Lithuanian Sondergoetter is in his
_Goetternamen_, p. 73 foll.

[330] Wissowa writes (_Ges. Abhandl._ p. 320 note) that
he has reason to believe that a great number of the
Lithuanian Sondergoetter only became such through the
treatment of the subject by the mediaeval writers on
whom