[341] Cato, R.R. 139, where the language suggests that as the deity was unknown, the ius of the religious act was also uncertain, i.e. the ritual was not laid down. De Marchi translates (La Religione nella vita domestica, i. 132) "sia a te fatto il debito sacrificio," etc., which sufficiently expresses the anxiety of the situation. Keil reads here "ut tibi ius est," and gives no variant in his critical note; but the words just below, "uti id recte factum siet," seem to me to suggest the subjunctive. In any case there is no doubt about ius. In Tab. Iguv. vi. A. 28 (Umbrica, p. 58) Buecheler translates the Umbrian persei mersei by "quicquid ius sit," and compares this passage of Cato, together with Gellius i. 12. 14, where the phrase is used of the duties of a Vestal under the ius divinum in the formula used by the Pontifex Maximus, cum virginem capiat: "Sacerdotem Vestalem, quae sacra faciat, quae ius siet sacerdotem Vestalem facere pro pop. Rom." etc.
[342] e.g. Aen. iv. 56, x. 31 ("si sine pace tua atque invito numine," etc.). Cp. Tab. Iguv. vi. 30, 33, etc. (Umbrica, p. 59), "esto volens propitiusque pace tua arci Fisiae."
[343] Livy vi. 41 ad fin.
[344] Wissowa, R.K. p. 318, and p. 319 for the illustrations that follow. Cp. Cicero, Part. Or. xxii. 78, where religio is explained as "iustitia erga deos."
[345] Lex Coloniae Genetivae, cap. 64; C.I.L. ii., supplement No. 5439.
[346] Livy i. 20. 5.
[347] This follows from the definition in Festus, p. 321, and in Macrobius iii. 3. 2. This last is quoted from Trebatius de religionibus: "sacrum est quicquid est quod deorum habetur." In common use sacrificium seems to be reserved for animal sacrifice, but the verb sacrificare is not so limited. Festus, p. 319: "mustum quod Libero sacrificabant pro vineis ... sicut praemetium de spicis, quas primum messuissent, sacrificabant Cereri." It has been suggested to me by Mr. Marett that the termination of the word sacrificium may have reference to the use of facere for animal sacrifice, as in Greek ῥἑζειν, ἔρδειν, δρᾶν; but on the whole I doubt this. Facere and fieri are in that sense, I think, euphemisms, occasioned by the mystic character of the act (examples are collected in Brissonius de formulis, p. 9). Rem divinam facere seems to be the general expression, as in Cato, R.R. 83; or the particular victim is in the ablative, e.g. agna Iovi facit (Flamen Dialis) in Varro, L.L. vi. 16; cp. Virg. Ecl. iii. 77.
[348] This classification, originally due to R. Smith, article "Sacrifice" in Encycl. Brit., ed. 10, has lately been criticised by Hubert et Mauss, in Mélanges d'histoire des religions, p. 9 foll.; but it is sufficiently complete for our purposes. At the same time it is well to be aware that no classification of the various forms of sacrifice can be complete at present; that which these authors prefer, i.e. constant and occasional sacrifices, is, however, a useful one.
[349] R.F. p. 95 foll. Cp. Robertson Smith, Rel. of Semites, Lect. VIII.
[350] R.F. p. 217 foll.