Ab urbe condita

“Father Jupiter, if it be heaven's will that this Numa Pompilius, whose head I hold, should be king of Rome, do thou signify it to us by sure signs within those boundaries which I have traced.”

Then he described in the usual formula the augury which he desired should be sent. They were sent, and Numa being by them manifested to be king, came down from the “ templum.” [*](templum —In taking auspices, the augur or magistrate marked out a rectangular space by noting certain objects, trees or what not, within which the desired signs were to appear, and tracing a corresponding area mentally in the sky. The spot where he took his station, the “ auguraculum ”, was also a small rectangular space; each of these was called a “templum.” All important magisterial acts were preceded by auspices, and the word “templum” was extended to denote the position occupied by the magistrate, such as the senate-house, the platform from which the Assembly was addressed, etc.)

Having[*](Numa's Religious Institutions.) in this way obtained the crown, Numa prepared to found as it were anew by laws and customs that City which had so recently been founded by force of arms He saw that this was impossible whilst a state of war lasted, for war brutalised men.

Thinking that the ferocity of his subjects might be mitigated by the disuse of arms, he built the temple of Janus at the foot of the Aventine as an index of peace and war, to signify when it was open that the State was under arms, and when it was shut that all the surrounding nations were at peace.

Twice since Numa's reign has it been shut, once after the first Punic war in the consulship of T. Manlius, the second time, which heaven has allowed our generation to witness, after the battle of Actium, when peace on land and sea was secured by the emperor Caesar Augustus.

After forming treaties of alliance with all his neighbours and closing the temple of Janus, Numa turned his attention to domestic matters. The removal of all danger from without would induce his subjects to luxuriate in idleness, as they would be no longer restrained by the fear of an enemy or by military discipline. To prevent this, he strove to inculcate in their minds the fear of the gods, regarding this as the most powerful influence which could act upon an uncivilised and, in those ages, a barbarous people.

But, as this would fail to make a deep impression without some claim to supernatural wisdom, he pretended that he had nocturnal interviews with the nymph Egeria: that it was on her advice that he was instituting the ritual most acceptable to the gods and appointing for each deity his own special priests.

First of all he divided the year into twelve months, corresponding to the moon's revolutions. But as the moon does not complete thirty days in each month, and so there are fewer days in the lunar year than in that measured by the course of the sun, he interpolated intercalary months and so arranged them that every twentieth year the days should coincide with the same position of the sun as when they started, the whole twenty years being thus complete.

He also established a distinction between the days on which legal business could be transacted and those on which it could not, because it would sometimes be advisable that there should be no business transacted with the people.

Next he turned his attention to the appointment of priests. He himself, however, conducted a great many religious services, especially those which belong to the Flamen of Jupiter.

[*](Flamen —Lit. “the kindler,” his duty being to supervise the ceremonies connected with the burnt sacrifices.) But he thought that in a warlike state there would be more kings of the type of Romulus than of Numa who would take the field in person. To guard, therefore, against the sacrificial rites which the king performed being interrupted, he appointed a Flamen as perpetual priest to Jupiter, and ordered that he should wear a distinctive dress and sit in the royal curule chair. He appointed two additional Flamens, one for Mars, the other for Quirinus, and also chose virgins as priestesses to

Vesta. This order of priestesses came into existence originally in Alba and was connected with the race of the founder. He assigned them a public stipend that they might give their whole time to the temple, and made their persons sacred and inviolable by a vow of chastity and other religious

sanctions. Similarly he chose twelve “Salii” for Mars Gradivus, and assigned to them the distinctive dress of an embroidered tunic and over it a brazen cuirass. They were instructed to march in solemn procession through the City, carrying the twelve shields called the “ Ancilia,” and singing hymns accompanied by a solemn dance in triple time. The next office to be filled was that of the Pontifex

Maximus. Numa appointed the son of Marcus, one of the senators —Numa Marcius —and all the regulations bearing on religion, written out and sealed, were placed in his charge. Here was laid down with what victims, on what days, and at what temples the various sacrifices were to be offered, and from what sources the expenses connected with them were to be

defrayed. He placed all other sacred functions, both public and private, under the supervision of the Pontifex, in order that there might be an authority for the people to consult, and so all trouble and confusion arising through foreign rites being adopted and their ancestral ones neglected might be

avoided. Nor were his functions confined to directing the worship of the celestial gods; he was to instruct the people how to conduct funerals and appease the spirits of the departed, and what prodigies sent by lightning or in any other way were to be attended to and expiated. To elicit these signs of the divine will, he dedicated an altar to Jupiter Elicius on the Aventine, and consulted the god through auguries, as to which prodigies were to receive attention.