April. 1. Feast of Venus, to whom the month is sacred. 4. Megalesia. Feast of Cybele and Altys. It lasted six days, and was the Roman analogue of the feast o Ceres in Greece and of Isis in Egypt. 12. Cerealia. Feast of Ceres. Games in the circus. 15. Fordicicia. Feast of cows. 21. Palililia. Feast of Pales, and of the founding of Rome. 23. Vinalia. Feast of new wine. 25. Robigalia. Feast of the goddess of blight, Robigo. 28. Floralia. Feast of the goddess Flora; very licentious. May. 1. Feast of the Bona Dea, the good goddess; otherwise Maia, Ops, Tellus, or the Earth. This was the feast held by women secretly in the house of the pontiff. 9. Lemuralia. Feast of the departed spirits or ghosts. 12. Games to Mars. 23. Tubilustria, to consecrate wind instruments. June. 1. Feast of Carna, goddess of the internal organs of the body, and of Juno Moneta. 4. Feast of Bellona. 5. Feast of Deus Fidius. 7 to 15. Feast of Vesta. 19. Matralia. Feast of Mater Matuta. Other lesser festivals in this month to Summanus, Fortuna, Fortis, Jupiter Stator, etc. July. 1. Day devoted to changing residences, like the 1st of May in New York. 4. Fortuna Muliebris. 5. Populifuga. In memory of the people's flight, on some occasion, afterward forgotten. 7. Feast of Juno Caprotina. Other festivals in this mouth were the Lucaria, Neptu nalia, and Furinalia. August. 1. Games to Mars. 17. Feast of the god Portumnus. 18. Consualia, feast of Consus. Rape of the Sabines. 23. Vulcanalia, to avert fires. 25. Opeconsivia. Feast of Ops Consiva. September. The chief feasts in this month were the games (Ludr Magni or Romani) in honor of Jupiter, Juno, and Mi nerva. October. 13. Fontinalia. Feast of fountains, when the springs were strewed with flowers. 15. Sacrifice of a horse to Mars. The feasts in November are unimportant. December. 5. Faunalia, in honor of Faunus. 19. Saturnalia, sacred to Saturn. A Roman thanksgiving for the harvest. It lasted seven days, during which the slaves had their liberty, in memory of the age of Saturn, when all were equal. The rich kept open table to all comers, and themselves waited on the slaves. Presents were interchanged, schools were closed. The Senate did not sit. Thus religion everywhere met the public life of the Roman by its festivals, and laid an equal yoke on his private life by its requisition of sacrifices, prayers, and auguries. All pursuits must be conducted according to a system, carefully laid down by the College of Pontiffs. Sacrifices and prayers of one or another kind were demanded during most of the occasions of life. Hidden in our word “inaugurate" is the record of the fact that nothing could be properly begun without the assistance of the augurs. Sacrifices of lustration and expiation were very common, not so much for moral offences as for ceremonial mistakes. The doctrine of the opus operatum was supreme in Roman religion. The intention was of little importance; the question was whether the ceremony had been performed exactly in accordance with rule. If not, it must be done again. Sometimes fifty or a hundred victims were killed before the priestly etiquette was contented. Sometimes magistrates must resign because the college of augurs suspected some informality in the ceremonies of their election. Laws were annulled and judicial proceedings revoked for the same reason. If the augurs declared the signs unfavorable, a public meeting must be adjourned and no business done. A single mistake in the form of a prayer would make it ineffectual. If a man went out to walk, there was a form to be recited; if he mounted his chariot, another. All these religious acts were of the nature of charms, which acted on the gods by an inherent power, and compelled them to be favorable, whatever their own wishes might be. The gods were, therefore, as much the slaves of external me chanical laws as the Romans themselves. In reality, the supreme god of Rome was law, in the form of rule. these rules afterward expanded, as the Roman civilization increased, into a more generous jurisprudence. Regularity broadened into justice.' But for a long period the whole of the Roman organic law was a system of hard external method. And the rise of law as justice and reason was the decline of religion as mere prescription and rule. This one change is the key to the dissolution of the Roman system of religious practices. But The seat of Roman worship in the oldest times was the Regia in the Via Sacra, near the Forum. This was the house of the chief pontiff, and here the sacrifices were performed by the Rex Sacrorum. Near by was the temple of Vesta. The Palatine Hill was regarded as the home of the Latin gods, while the Quirinal was that of * See Merivale, The Conversion of the Roman Empire, Lect. IV. P. 74. + Döllinger, Gentile and Jew. Funke, Real Lexicon. Festus. the Sabine deities. But the Penates of Rome remained at Lavinium, the old metropolis of the Latin Confederation, and mother of the later city. Every one of the highest officers of Rome was obliged to go and sacrifice to the ancient gods, at this mother city of Lavinium, before entering on his office. The old worship of Rome was free from idolatry. Jupiter, Juno, Janus, Ops, Vesta, were not represented by idols. This feature was subsequently imported by means of Hellenic influences coming through Cuma and other cities of Magna Græcia. By the same channels came the Sibylline books. There were ten Sibyls, the Persian, Libyan, Delphian, Cumæan, Erythræan, Samian, Amalthæan, Hellespontine, Phrygian, and Tiburtine. The Sibylline books authorized or commanded the worship of various Greek gods; they were intrusted to the Decemviri. - Roman worship was at first administered by certain patrician families, and this was continued till B. c. 300, when plebeians were allowed to enter the sacred colleges. A plebeian became Pontifex Maximus, for the first time, B. C. 253. The pontiffs (Pontifices) derived their name (bridgebuilders) from a bridge over the Tiber, which it was their duty to build and repair in order to sacrifice on either bank. They possessed the supreme authority in all matters of worship, and decided questions concerning marriage, inheritance, public games. The Flamens were the priests of particular deities. The office was for life, and there were fifteen Flamens in all. The Flamen Dialis, or priest of Jupiter, had a life burdened with etiquette. He must not take an oath, ride, have anything tied with knots on his person, see armed men, look at a prisoner, see any one at work on a Festa, touch a goat, or dog, or raw flesh, or yeast. He must not bathe in the open air, pass a night outside the city, and he could only resign his office on the death of his wife. This office is Pelasgic, and very ancient. The Salii were from early times priests of Mars, who danced in armor, and sang old hymns. The Luperci were another body of priests, also of very ancient origin. Other colleges of priests were the Epulones, Curiones, Tities. The Vestal virgins were highly honored and very sacred. Their work was to tend the fire of Vesta, and prevent the evil omen of its extinction. They were appointed by the Pontifex Maximus. They were selected when very young, and could resign their office after thirty years of service. They had a large revenue, enjoyed the highest honors, and to strike them was a capital offence. If a criminal about to be executed met them, his life was spared. Consuls and prætors must give way to them in the streets. They assisted at the theatres and at all public entertainments. They could go out to visit and to dine with their relations. Their very presence protected any one from assault, and their intercession must not be neglected. They prepared the sacred cakes, took part in many sacrifices, and had the charge of a holy serpent, keeping his table supplied with meat. The duty of the augurs was to inquire into the divine will; and they could prevent any public business by declaring the omens unfavorable. The name is probably derived from an old Aryan word, meaning "sight" or "eye," which has come to us in the Greek avy, and the German auge. Our words " auspicious" and "auspicate" are derived from the "auspices," or outlook on nature which these seers practised. For they were in truth the Roman seers. Their business was to look, at midnight, into the starry heavens; to observe thunder, lightning, meteors; the chirping or flying of birds; the habits of the sacred chickens; the appearance of quadrupeds; or casualties of various kinds, as sneezing, stumbling, spilling salt or wine. The last relics of these superstitions are to be found in the little books sold in Rome, in which the fortunate number in a lottery is indicated by such accidents and events of common life. The Romans, when at prayer, were in the habit of covering their heads, so that no sound of evil augury might be heard. The suppliant was to kiss his right hand, and then turn round in a circle and sit down. Many formulæ of prayers were prescribed to be used on all occa |
