ll 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.

[351] _R.F._ p. 302 foll. Meals in connection with
sacrifice are also found at the Parilia (_R.F._ p. 81,
and Ovid, _Fasti_, iv. 743 foll.) and Terminalia (Ovid,
_Fasti_, ii. 657); but in both cases Ovid seems to be
describing rustic rites; nor is it certain that the meal
was really sacramental. What does seem proved is that
the old Latins and other Italians believed the deities
of the house to be present at their meals--

ante focos olim scamnis considere longis
mos erat et mensae credere adesse deos (_Fasti_, vi. 307),

and thus the idea was maintained that in some sense all
meals had a sacred character, _i.e._ all in which the
members of a _familia_ (see above, p. 78), or of _gens_
or _curia_, met together. Cp. R. Smith, _op. cit._ p.
261 foll. We may remember that the Penates were the
spirits of the food itself, not merely of the place in
which it was stored; it had therefore a sacred
character, which is also shown by the sanctification of
the firstfruits (_R.F._ pp. 151, 195). (The _cenae
collegiorum_, dinners of collegia of priests, were in no
sense sacrificial meals; see Marquardt, p. 231, note 7;
Henzen, _Acta Fratr. Arv._ pp. 13, 39, 40.)

[352] Cic. _de Legibus_, ii. 8. 19.

[353] Livy i. 18. For constitutional difficulties in
this passage, see, _e.g._, Greenidge, _Roman Public
Life_, p. 50.

[354] For this and the augurs generally, see Lecture
XII.

[355] The passages are collected by Wissowa, _R.K._ p.
420, note 3. There is no doubt about the inauguratio of
the three great flamines and the rex sacrorum, who were
all specially concerned with sacrifice, and of the
augurs, who would obviously need it in order to perform
the same ceremony for others--as a bishop needs
consecration for the same reason. As regards the
pontifices, Dionysius (ii. 73. 3) clearly thought it was
needed for them, and we might a priori assume that one
who might become a pontifex maximus would need it; but
Wissowa discounts Dionysius' o