Page:The history of Rome. Translated with the author's sanction and additions.djvu/200

180 them, it was never forgotten (least of all in the case of those who held the highest position) that their duty was not to command, but to tender skilled advice—not directly by entreaty to obtain the answer of the gods, but to explain the answer, when obtained, to the inquirer. The highest of the priests was not merely inferior in rank to the king, but might not even give advice to him unasked. It was the province of the king to determine whether and when he would take an observation of birds; the "bird seer" simply stood beside him, and interpreted to him, when necessary, the language of the messengers of heaven. In like manner the Fetialis and the Pontifex could not interfere in matters of international or common law except when those concerned therewith desired it. Notwithstanding all their zeal for religion, the Romans adhered with unbending strictness to the principle that the priest ought to remain completely powerless in the state, and, excluded from all command, ought like any other burgess to render obedience to the humblest magistrate.

The Latin worship was grounded mainly on man's enjoyment of earthly pleasures, and only in a subordinate degree on his fear of the wild forces of nature; it consisted preeminently therefore in expressions of joy, in lays and songs, in games and dances, and above all in banquets. In Italy, as everywhere among agricultural tribes whose ordinary food consists of vegetables, the slaughter of cattle formed at once a household feast and an act of worship: a pig was the most acceptable offering to the gods, just because it was the usual roast for a feast. But all extravagance of expense, as well as all excess of rejoicing, was inconsistent with the solid character of the Romans. Frugality in relation to the gods was one of the most prominent traits of the primitive Latin worship; and the free play of imagination was repressed with iron severity by the moral self-discipline which the nation maintained. In consequence, the Latins remained strangers to the abominations which grow out of imagination's unrestrained excess. At the very core, indeed, of the Latin religion there lay that profoundly moral impulse which leads men to bring earthly guilt and earthly punishment into relation with the world of the gods, and to view the former as a crime against the deity, and the latter as its expiation. The execution of the criminal condemned to death was as much an expiatory sacrifice offered to the divinity as was the killing of an enemy in just war; the thief who by night stole the