As the senate had solemnly marked the end of the wars by closing the temple of Janus, so Augustus desired to mark the end of the period of reorganisation and reconstitution by an imposing symbolical act. Even the ordinary Roman census was not a mere counting up of the people; it was a reconstitution of the ranks of Roman citizenship, and if this tedious and toilsome preparatory labour were to attain legal validity, it must find its ratification and consummation in a final act in which the whole nation should be purified with the most solemn religious rites and commended to the propitious gods for the future. Similarly Augustus had been at work since the year 29 on a reorganisation of Rome, which was finally declared complete in the year 17 by a mighty lustrum, the Secular Festival.
The idea, and probably the name, of the seculum is not Roman but Etruscan; at least, up to the present time no one has succeeded in discovering any plausible Roman etymology for the word. The seculum is probably of Etruscan origin, like the other elements of chronology among the Romans. This devout nation, which understood as no other did how to inquire into and interpret the will of the gods, fancied that it had learned that the deity did not merely declare to men the ordinary divisions of time into months and years by the path and the varying appearance of moon and sun, but that apart from these there were longer periods in the life of nations which the gods had appointed, and of which they revealed the beginning and the end to the generations of men by manifest tokens. Such a period is that in which one generation dies out and a new one arises, and it therefore extends from the birth to the death of a man who may be taken as the representative of his generation. When the last man died who was born at the beginning of the first seculum, then the second began; and, as the duration of human life seldom exceeds the hundredth year, a new seculum commonly commenced at the end of this period. It did not, however, of necessity last for exactly a hundred years; on the contrary, there had been one of 123 years in length, another of 118, etc.; but the Etruscans reckoned their seculum approximately at 100 years. When therefore the miraculous signs ensued, mortals realised that in the counsels of the gods the end was at hand, and hastened to propitiate the omens by sacrifices and games. In misfortune, men learned to take special heed of the omens of the gods, for they longed for the opportunity of concluding the unfavourable period and beginning a new one, free from ill-fortune and evil presage.
Statue of a Victorious Driver in the Games of the Circus
(In the Vatican)
This grand wisdom of the Etruscans, which looked beyond the limits of human life, made a profound impression on their pupils, the Romans, and was transferred to Rome with the rest of the augural discipline. The family of the Valerii is said to have been the one to introduce this cult into Rome, for themselves alone in the first instance, and not as yet in the name of the state. One of the ancestors of this family, it was said, had come to Rome from his home in the land of the Sabines to propitiate the evil omens which disturbed him there. He came down the Tiber with his sick children till he reached the vicinity of Rome, and there, where the Field of Mars is narrowest, near the bank of the Tiber, was formerly a spot noted for volcanic phenomena, hot springs, and subterranean fire—the so-called Tarentum. The sick children were cured by the water of the neighbouring spring, and twenty feet below the surface of the ground the father found a primitive altar to the infernal gods, to whom he gave thanks for the miraculous cure by sacrifices, games, and lectisternia. A descendant of his is said to have been one P. Valerius Publicola, who, as consul in the first year of the republic (509) repeated these games of his family cult in the name and for the welfare of the state of Rome. It was essential to the secular theory of later generations that so important an epoch as the end of the monarchy and the beginning of the republic should have been marked by public secular games.
The next secular games were also said to have been celebrated by another Valerius, who was consul in the year 449, after the fall of the decemvirs; and about a hundred years later the third secular games had to be celebrated, which, according to the records of the quindecemviri, was again done by a consul of the house of the Valerii in the year 346, though no one else knows anything about such a celebration and it was not counted in the series of republican secular games. For according to Valerius Antias, the third secular games were celebrated in the year 249, at the time of the First Punic War; and the fourth—whether they were held in the year 149 or 146—mark the end of that memorable period. For a theory had taken shape among Roman antiquaries and historical students, of whose number was even a man of the erudition of Varro, that the seculum must always be a hundred years long, and for the sake of this theory the games, which on contemporary authority were held in the year 146, were put three years earlier. A hundred years later Varro’s authority on all such matters was at its zenith, and it sufficed to fix the next celebration for the year 49. “But instead of the celebration came the end; for this was the year at the beginning of which Cæsar crossed the Rubicon, and with that began the mortal agony of the republic. What commenced was not a new seculum for the republic, but a new order of things.” (Mommsen in Die Nation, 1891.)
The civil wars which ensued and seemed to develop one out of another in endless sequence, might, perhaps, have stifled the hope of peace in Italy, but not the longing for it. An iron age had dawned instead of the golden.
The dictator did in truth seem to succeed in exorcising the demons of discord and discontent. But this hope proved illusory on the ides of March. Soon afterwards the star of the Julii was seen at Rome, and seemed, as was at first hoped, to be the long-desired divine token that was to inaugurate a better time. An Etruscan haruspex proclaimed to the assembled people that the ninth seculum (according to the Etruscans) was coming to an end and the tenth beginning.