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distinguish。 The keeping of these targets was committed to the
charge of certain priests； called Salii； who did not receive their
name； as some tell the story； from Salius； a dancing…master； born in
Samothrace； or at Mantinea who taught the way of dancing in arms；
but more truly from that jumping dance which the Salii themselves use；
when in the month of March they carry the sacred targets through the
city； at which procession they are habited in short frocks of
purple； girt with a broad belt studded with brass； on their heads they
wear a brass helmet and carry in their hands short daggers； which they
clash every now and then against the targets。 But the chief thing is
the dance itself。 They move with much grace； performing； in quick time
and close order； various intricate figures； with a great display of
strength and agility。 The targets were called Ancilia from their form；
for they are not made round； nor like proper targets； of a complete
circumference； but are cut out into a wavy line； the ends of which are
rounded off and turned in at the thickest part towards each other；
so that their shape is curvilinear； or； in Greek； ancylon； or the name
may come from ancon； the elbow； on which they are carried。 Thus Juba
writes； who is eager to make it Greek。 But it might be； for that
matter； from its having come down anecathen； from above； or from its
akesis； or cure of diseases； or auchmon lysis； because it put an end
to a drought； or from its anaschesis； or relief from calamities； which
is the origin of the Athenian name Anaces； given to Castor and Pollux；
if we must； that is； reduce it to Greek。 The reward which Mamurius
received for his art was to be mentioned and commemorated in the
verses which the Salii sang； as they danced in their arms through
the city； though some will have it that they do not say Veturium
Mamuium； but Veterem Memoriam； ancient remembrance。
After Numa had in this manner instituted these several orders of
priests； he erected； near the temple of Vesta； what is called to
this day Regia； or king's house； where he spent the most part of his
time performing divine service； instructing the priests； or conversing
with them on sacred subjects。 He had another house upon the Mount
Quirinalis； the site of which they show to this day。 In all public
processions and solemn prayers； criers were sent before to give notice
to the people that they should forbear their work； and rest。 They
say that the Pythagoreans did not allow people to worship and pray
to their gods by the way； but would have them go out from their houses
direct； with their minds set upon the duty； and Numa； in like
manner； wished that his citizens should neither see nor hear any
religious service in a perfunctory and inattentive manner； but； laying
aside all other occupations； should apply their minds to religion as
to a most serious business； and that the streets should be free from
all noises and cries that accompany manual labour； and clear for the
sacred solemnity。 Some traces of this custom remain at Rome to this
day； for； when the consul begins to take auspices or do sacrifice；
they call out to the people； Hoc age； Attend to this； whereby the
auditors then present are admonished to compose and recollect
themselves。 Many other of his precepts resemble those of the
Pythagoreans。 The Pythagoreans said； for example； 〃Thou shalt not make
a peck…measure thy seat to sit on。 Thou shalt not stir the fire with a
sword。 When thou goest out upon a journey； look not behind thee。
When thou sacrificest to the celestial gods； let it be with an odd
number； and when to the terrestrial； with even。〃 The significance of
each of which precepts they would not commonly disclose。 So some of
Numa's traditions have no obvious meaning。 〃Thou shalt not make
libation to the gods of wine from an unpruned vine。 No sacrifices
shall be performed without meal。 Turn round to pay adoration to the
gods； sit after you have worshipped。〃 The first two directions seem to
denote the cultivation and subduing of the earth as a part of
religion； and as to the turning which the worshippers are to use in
divine adoration； it is said to represent the rotatory motion of the
world。 But； in my opinion； the meaning rather is； that the worshipper；
since the temples front the east； enters with his back to the rising
sun； there； faces round to the east； and so turns back to the god of
the temple； by this circular movement referring the fulfilment of
his prayers to both divinities。 Unless； indeed； this change of posture
may have a mystical meaning； like the Egyptian wheels； and signify
to us the instability of human fortune； and that； in whatever way
God changes and turns our lot and condition； we should rest contented；
and accept it as right and fitting。 They say； also； that the sitting
after worship was to be by way of omen of their petitions being
granted； and the blessing they asked assured to them。 Again； as
different courses of actions are divided by intervals of rest； they
might seat themselves after the completion of what they had done； to
seek favour of the gods for beginning something else。 And this would
very well suit with what we had before； the lawgiver wants to
habituate us to make our petitions to the deity not by the way； and；
as it were； in a hurry； when we have other things to do； but with time
and leisure to attend to it。 By such discipline and schooling in
religion； the city passed insensibly into such a submissiveness of
temper； and stood in such awe and reverence of the virtue of Numa；
that they received； with an undoubted assurance； whatever he delivered
though never so fabulous； and thought nothing incredible or impossible
from him。
There goes a story that he once invited a great number of citizens
to an entertainment； at which the dishes in which the meat was
served were very homely and plain； and the repast itself poor and
ordinary fare； the guests seated； he began to tell them that the
goddess that consulted with him was then at that time come to him；
when on a sudden the room was furnished with all sorts of costly
drinking…vessels； and the tables loaded with rich meats； and a most
sumptuous entertainment。 But the dialogue which is reported to have
passed between him and Jupiter surpasses all the fabulous legends that
were ever invented。 They say that before Mount Aventine was
inhabited or enclosed within the walls of the city； two demigods；
Picus and Faunus； frequented the springs and thick shades of that
place； which might be two satyrs； or Pans except that they went
about Italy playing the same sorts of tricks； by skill in drugs and
magic； as are ascribed by the Greeks to the Dactyli of Mount Ida。 Numa
contrived one day to surprise these demigods； by mixing wine and honey
in the waters of the spring of which they usually drank。 On finding
themselves ensnared； they changed themselves into various shapes；
dropping their own form and assuming every kind of unusual and hideous
appearance； but when they saw they were safely entrapped； and in no
possibility of getting free； they revealed to him many secrets and
future events； and particularly a charm for thunder and lightning；