[1387] Dionys. ii. 72; Liv. i. 32; cf. Plin. H.N. xxii. 2.
[1388] Polyb. iii. 25; Liv. i. 24. Yet the ceremonies they describe are different. In that related by Polybius the stone has a passive signification; the priest hurls it from him and prays, “May I only be cast out, if I break my oath, as this stone is now.” In that described by Livy, “the pig represents the perjurer, the flint-knife the instrument of divine vengeance” (Strachan-Davidson’s Polybius, Proleg. viii.), and Jupiter is here to strike the people that fails in the compact. Possibly the two forms of ritual were used in different kinds of treaties; the first, perhaps, in commercial compacts, the second in agreements that closed a war.
[1389] Liv. iv. 17; Middleton Ancient Rome i. p. 245.
[1390] Liv. v. 36.
[1391] See p. 283.
[1392] Liv. xxii. 61.
[1393] Varro L.L. v. 3 “multa verba aliud nunc ostendunt, aliud ante significabant, ut hostis: nam tum eo verbo dicebant peregrinum qui suis legibus uteretur, nunc dicunt eum quem tum dicebant perduellem.” Cf. Cic. de Off. i. 12, 37.
[1394] p. 284.
[1395] Polyb. iii. 22.
[1396] “Aeduos, fratres consanguineosque saepe numero a senatu appellatos” (Caes. B.G. i. 33).