Ab urbe condita

For it was a settled rule amongst the augurs that their number was bound to consist of threes, so that the three ancient tribes of the Ramnes, Titienses, and Luceres might each have their own augur, or if more were needed, the same number should be added for each. This was the principle on which they proceeded when by adding five to four the number was made up to nine, so that three were assigned to each tribe.

But the co-optation of the additional priests from the plebs created almost as much indignation amongst the patricians as when they saw the consulship made open.

They pretended that the matter concerned the gods more than it concerned them; as for their own sacred functions they would see for themselves that these were not polluted; they only hoped and prayed that no disaster might befall the republic.

Their opposition, however, was not so keen, because they had become habituated to defeat in these political contests, and they saw that their opponents in striving for the highest honours were not, as formerly, aiming at what they had little hopes of winning; everything for which they had striven, though with doubtful hopes of success, they had hitherto gained —numberless consulships, censorships, triumphs.

Appius Claudius and P. Decius are said to have been the leaders in this controversy, the former as the opponent, the latter as the supporter of the proposed measure.

The arguments they advanced were practically the same as those employed for and against the Licinian Laws when the demand was made for the consulship to be thrown open to the plebeians. After going over much of the old ground, Decius made a final appeal on behalf of the proposals.

He began by recalling the scene which many of those present had witnessed, when the elder Decius, his father, vested in the Gabine cincture[*](See note II to Book V.) and standing upon a spear, solemnly devoted himself on behalf of the legions and people of Rome.

He proceeded, “The offering which the consul Decius made on that occasion was in the eyes of the immortal gods as pure and holy as that of his colleague, T. Manlius, would have been if he had devoted himself. Could not that Decius also have been fitly chosen to exercise priestly functions on behalf of the Roman people?

And for me, are you afraid that the gods will not listen to my prayers as they do to those of Appius Claudius? Does he perform his private devotions with a purer mind or worship the gods in a more religious spirit than I do?

Who has ever had occasion to regret the vows which have been made on behalf of the commonwealth by so many plebeian consuls, so many plebeian Dictators, when they were going to take command of their armies, or when they were actually engaged in battle?

Count up the commanders in all the years since war was for the first time waged under the leadership and auspices of plebeians, you will find as many triumphs as commanders. The plebeians, too, have their nobility and have no cause to be dissatisfied with them.

You may be quite certain that, if a war were suddenly to break out now, the senate and people of Rome would not put more confidence in a general because he was a patrician than in one who happened to be a plebeian.

Now, if this is the case, who in heaven or earth could regard it as an indignity that the men whom you have honoured with curule chairs, with the toga praetexta, the tunica palmata, and the toga picta, [*](for the toga praetexta, see note 2 to Book I. The tunica palmata was an under-garment embroidered with figures of victory and palm branches. Over this was thrown the toga picta, a purple toga embroidered with gold. These were the vestments of the Capitoline Jupiter, and were lent from the Capitol to be worn by the victorious general while he celebrated his triumph. The triumphal crown —stones set in gold —was held over him by an official as he rode in the chariot drawn by four white horses which formed the centre of the procession. The laurel wreath he wore upon his brows.)with the triumphal crown and the laurel wreath, the men upon whose houses you have conferred special distinction by affixing to them the spoils taken from the enemy —that these men, I say, should have in addition to their other marks of rank the insignia of the pontiffs and

the augurs? A triumphing general drives through the City in a gilded chariot, apparelled in the splendid vestments of Jupiter Optimus Maximus After this he goes up to the Capitol; is he not to be seen there with capis and lituus [*](The capis was a dish used in sacrificing, here denoting the priest. The lituus (see Vol. I. p. 22) similarly denoted the augur.)? Is it to be regarded as an indignity, if he with veiled head slay a victim, or from his place on the citadel take