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Indeed, several of these, which were destitute of political importance, were never interfered with, such as their exclusive eligibility to the offices of the three supreme -flamines- and that of -rex sacrorum- as well as to the membership of the colleges of Salii.

This general term included the more special ones of Libri sacrorum, sacerdotum, haruspicini, &c. Some have confounded with the Annales a different sort of record altogether, the Indigitamenta, or ancient formulae of prayer or incantation, and the Axamenta, to which class the song of the Arval Brothers is referred.

In the first place, they are not a caste apart: though there were restrictions as to the holding of secular magistracies in combination with the priesthood always observed strictly in the case of the rex sacrorum and with few exceptions in the case of the greater flamines yet the pontifices might always take their part in public life, and no kind of barrier existed between them and the rest of the community: Iulius Cæsar himself was pontifex maximus.

The root-notion of feriae was a day set apart for the worship of the gods, and on it therefore the citizen ought to do 'no manner of work. The state observed this condition fully in the closing of law-courts and the absence of legislative assemblies, and in theory too the private citizen must refrain from any act which was not concerned with the worship of the gods, or rendered absolutely necessary, as, for instance, if 'his ox or his ass should fall into a pit. But it is characteristic of Rome that the state did not seek for offence, but only punished it if accidentally seen: on a feast-day the rex sacrorum and the flamines might not see work being done; they therefore sent on a herald in advance to announce their presence, and an actual conviction involved a money-fine.

The five triads were thus subdivided: the first into a book on Pontifices, one on Augurs, one on Quindecimviri Sacrorum; the second into books on shrines, temples, and sacred spots, respectively; the third into those on festivals and holidays, the games of the circus, and theatrical spectacles; the fourth treats of consecrations, private rites, and public sacrifices, while the fifth has one treatise on gods that certainly exist, one on gods that are doubtful, and one on the chief and select deities.

Aegerrime tulit sacrorum interpretationem ex sectis sophistarum peti; et Platonis, Aristotelis, Thomas Aquinatis, Scoti; suoque tempore Cartesii, cogitata metaphysica adhiberi pro legibus, ad quas eastigarentur sacrorum scriptorum de Deo sentential.

Apuleius elsewhere uses memoracula, I think to denote passwords, when he says, "sanctissimè sacrorum signa et memoracula custodire," which I am inclined to translate, "most scrupulously to preserve the signs and passwords of the sacred rites."

These three were practically absorbed by him, but the history of this process is obscure. He was invoked at the beginning of the day, the month, and the year; in the Salian hymn he is called "god of gods" and "good creator"; he was served by the rex sacrorum, who was the first in priestly dignity. He may thus have been a chief god in the oldest Latin scheme.

A very fatal book was one entitled Opus de anno primitivo ab exordia mundi, ad annum Julianum accommodato, et de sacrorum temporum ratione. Augustae-Vindelicorum, 1621, in folio magno. It is a work of Jerome Wecchiettus, a Florentine doctor of theology. The Inquisition attacked and condemned the book to the flames, and its author to perpetual imprisonment.

In his Latin poem on the death of Bishop Felton, of Ely, who died in 1626, he says that Fame, with her hundred tongues, ever a true messenger of evil and disaster, has spread the report of the bishop's death: "Cessisse morti, et ferreis sororibus, Te, generis humani decus, Qui rex sacrorum fuisti in insulâ Quæ nomen Anguillæ tenet."