Numa

Then an incredible silence fell upon the vast multitude in the forum, who watched in eager suspense for the issue, until at last auspicious birds appeared and approached the scene on the right. Then Numa put on his royal robes and went down from the citadel to the multitude, where he was received with glad cries of welcome as the most pious of men and most beloved of the gods.

His first measure on assuming the government was to disband the body of three hundred men that Romulus always kept about his person, and called Celeres (that is, swift ones [*](Cf. Romulus, xxvi. 2. )); for he would not consent to distrust those who trusted him, nor to reign over those who distrusted him. His second measure was to add to the two priests of Jupiter and Mars a third priest of Romulus, whom he called the Flamen Quirinalis.

Now before this time the Romans called their priests flamines, from the close-fitting piloi, or caps, which they wear upon their heads, and which have the longer name of pilamenai, as we are told, there being more Greek words mingled with the Latin at that time than now.[*](Cf. Romulus, xv. 3. Plutarch does not hesitate to derive the Latin flamines from the doubtful Greek pilamanei. ) Thus also the name laena, which the Romans give to the priestly mantle, Juba says is the same as the Greek chlaina; and that the name Camillus, which the Romans give to the boy with both parents living who attends upon the priest of Jupiter, is the same as that which some of the Greeks give to Hermes, from his office of attendant.

After taking such measures to secure the goodwill and favour of the people, Numa straightway attempted to soften the city, as iron is softened in the fire, and change its harsh and warlike temper into one of greater gentleness and justice. For if a city was ever in what Plato calls[*](Cf. Lycurgus, v. 6. ) a feverish state, Rome certainly was at that time. It was brought into being at the very outset by the excessive daring and reckless courage of the boldest and most warlike spirits, who forced their way thither from all parts,

and in its many expeditions and its continuous wars it found nourishment and increase of its power; and just as what is planted in the earth gets a firmer seat the more it is shaken, so Rome seemed to be made strong by its very perils. And therefore Numa, judging it to be no slight or trivial undertaking to mollify and newly fashion for peace so presumptuous and stubborn a people, called in the gods to aid and assist him.

It was for the most part by sacrifices, processions, and religious dances, which he himself appointed and conducted, and which mingled with their solemnity a diversion full of charm and a beneficent pleasure, that he won the people’s favour and tamed their fierce and warlike tempers. At times, also, by heralding to them vague terrors from the god, strange apparitions of divine beings and threatening voices, he would subdue and humble their minds by means of superstitious fears.

This was the chief reason why Numa’s wisdom and culture were said to have been due to his intimacy with Pythagoras; for in the philosophy of the one, and in the civil polity of the other, religious services and occupations have a large place. It is said also that the solemnity of his outward demeanour was adopted by him because he shared the feelings of Pythagoras about it.