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Updated: June 21, 2025
The manipular legion appears fully developed in the war with Pyrrhus; when and under what circumstances it arose, whether at once or gradually, can no longer be ascertained. The first tactical system which the Romans encountered, fundamentally different from the earlier Italo-Hellenic system, was the Celtic sword-phalanx.
We need scarcely say that in religion and in jurisprudence no thorough levelling could be thought of; yet with all toleration towards local faiths and municipal statutes the new state needed a common worship corresponding to the Italo-Hellenic nationality and a general code of law superior to the municipal statutes. It needed them; for de facto both were already in existence.
The Italo-Hellenic religion stood forth in its outlines ready-made; how much in this very department men were conscious of having gone beyond the specifically Roman point of view and advanced towards an Italo-Hellenic quasi-nationality, is shown by the distinction made in the already-mentioned theology of Varro between the "common" gods, that is, those acknowledged by Romans and Greeks, and the special gods of the Roman community.
Although his name became generalized, in the classic languages, into deus, or God, it is quite certain that in early days, before the Aryan separation, it had acquired no such exalted significance. It was only in Greece and Rome or, we may say, among the still united Italo-Hellenic tribes that Jupiter-Zeus attained a pre-eminence over all other deities.
The two great men of course did not contemplate placing the Jewish nationality on an equal footing with the Hellenic or Italo-Hellenic.
The manipular legion appears fully developed in the war with Pyrrhus; when and under what circumstances it arose, whether at once or gradually, can no longer be ascertained. The first tactical system which the Romans encountered, fundamentally different from the earlier Italo-Hellenic system, was the Celtic sword-phalanx.
While the Roman senate had first combated and then at the most had simply tolerated culture, the government of the new Italo-Hellenic empire, whose essence in fact was -humanitas-, could not but adopt measures to stimulate it after the Hellenic fashion.
To appreciate the importance of this distinction, we must recollect that the honouring of images was regarded in the Italo-Hellenic view as unrepublican, and on that account the Roman state-police did not at all tolerate the exhibition of effigies of the living, and strictly superintended that of effigies of the dead.
We need scarcely say that in religion and in jurisprudence no thorough levelling could be thought of; yet with all toleration towards local faiths and municipal statutes the new state needed a common worship corresponding to the Italo-Hellenic nationality and a general code of law superior to the municipal statutes. It needed them; for de facto both were already in existence.
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