The Roman army was thus a national levy: a militia. It was commanded by the consuls, the annually elected presidents of the state. Yet it avoided the characteristic weaknesses of militia troops, for the frequency of the Roman wars and the length of the period of liability for service assured the presence of a large quota of veterans in each levy and maintained a high standard of military efficiency. Furthermore, the consuls, if not always good generals, were generally experienced soldiers, for a record of ten campaigns was required of the candidate for public office. Likewise their subordinates, the military tribunes, were veterans, having seen some five and others ten years’ service. But the factor that contributed above all else to the success of the Roman armies was their iron discipline. The consular imperium gave its holder absolute power over the lives of the soldiers in the field, and death was the penalty for neglect of duty, disobedience, or cowardice. The most striking proof of the discipline of the Roman armies is that after every march they were required to construct a fortified camp, laid out according to fixed rules and protected by a ditch, a wall of earth, and a palisade for which they carried the stakes. No matter how strenuous their labors had been, they never neglected this task, in striking contrast to the Greek citizen armies which could not be induced to construct works of this kind. The fortified camp rendered the Romans safe from surprise attacks, allowed them to choose their own time for joining battle, and gave them a secure refuge after a defeat. It played a very large part in the operations of the Roman armies, especially such as were conducted in hostile territory.
CHAPTER VII
EARLY RELIGION AND SOCIETY
I. Early Roman Religion
Animism. The Roman religion of the historic republic was a composite of beliefs and ceremonies of various origins. The basic stratum of this system was the Roman element: religious ideas that the Romans probably held in common with the other Latin and Italian peoples. Although traces of a belief in magic; and of the worship of natural objects and animals, survived from earlier stages of religious development, it was “animism” that formed the basis of what we may call the characteristic Roman religious ideas. Animism is the belief that natural objects are the abode of spirits more powerful than man, and that all natural forces and processes are the expression of the activity of similar spirits. When such powers or numina were conceived as personalities with definite names they became ‘gods,’ dei. And because the primitive Roman gods were the spirits of an earlier age, for a long time the Romans worshipped them without images or temples. But each divinity was regarded as residing in a certain locality and only there could his worship be conducted. The true Roman gods lacked human attributes: their power was admitted but they inspired no personal devotion. Consequently, Roman theology consisted in the knowledge of these deities and their powers and of the ceremonial acts necessary to influence them.
The importance of ritual. The Romans, while recognizing their dependence upon divine powers, considered that their relation to them was of the nature of a contract. If man observed all proper ritual in his worship, the god was bound to act propitiously: if the god granted man’s desire he must be rewarded with an offering. If man failed in his duty, the god punished him: if the god refused to hearken, man was not bound to continue his worship. Thus Roman religion consisted essentially in the performance of ritual, wherein the correctness of the performance was the chief factor.
But since the power of the gods could affect the community as well as the individual, it was necessary for the state to observe with the same scrupulous care as the latter its obligations towards them. The knowledge of these obligations and how they were to be performed constituted the sacred law of Rome, which became a very important part of the public law. This sacred law was guarded by the priesthood, and here we have the source of the power of the pontiffs in the Roman state. The pontiffs not only preserved the sacred traditions and customs but they also added to them by interpretation and the establishment of new precedents. The pontiffs themselves performed or supervised the performance of all public acts of a purely religious nature, and likewise prescribed the ritual to be observed by the magistrate in initiating public acts.