at this period enjoyed that peculiar consideration which we find subsequently accorded to them in the time of the empire.  These were accompanied by the Titian brotherhood, which had to preserve and to attend to the distinctive -cultus- of the Roman Sabines,(6) and by the thirty “curial kindlers” (-flamines curiales-), instituted for the hearth of the thirty curies.  The “wolf festival” (-lupercalia-) already mentioned was celebrated for the protection of the flocks and herds in honour of the “favourable god” (-faunus-) by the Quinctian clan and the Fabii who were associated with them after the admission of the Hill-Romans, in the month of February—­a genuine shepherds’ carnival, in which the “Wolves” (-luperci-) jumped about naked with a girdle of goatskin, and whipped with thongs those whom they met.  In like manner the community may be conceived as represented and participating in the case of other gentile worships.

To this earliest worship of the Roman community new rites were gradually added.  The most important of these worships had reference to the city as newly united and virtually founded afresh by the construction of the great wall and stronghold.  In it the highest and best lovis of the Capitol—­that is, the genius of the Roman people—­was placed at the head of all the Roman divinities, and his “kindler” thenceforth appointed, the -flamen Dialis-, formed in conjunction with the two priests of Mars the sacred triad of high-priests.  Contemporaneously began the -cultus- of the new single city-hearth—­Vesta—­and the kindred -cultus- of the Penates of the community.(7) Six chaste virgins, daughters as it were of the household of the Roman people, attended to that pious service, and had to maintain the wholesome fire of the common hearth always blazing as an example(8) and an omen to the burgesses.  This worship, half-domestic, half-public, was the most sacred of all in Rome, and it accordingly was the latest of all the heathen worships there to give way before the ban of Christianity.  The Aventine, moreover, was assigned to Diana as the representative of the Latin confederacy,(9) but for that very reason no special Roman priesthood was appointed for her; and the community gradually became accustomed to render definite homage to numerous other deified abstractions by means of general festivals or by representative priesthoods specially destined for their service; in particular instances—­such as those of the goddess of flowers (-Flora-) and of fruits (-Pomona-)—­it appointed also special -flamines-, so that the number of these was at length fifteen.  But among them they carefully distinguished those three “great kindlers” (-flamines maiores-), who down to the latest times could only be taken from the ranks of the old burgesses, just as the old incorporations of the Palatine and Quirinal -Salii-always asserted precedence over all the other colleges of priests.  Thus the necessary and stated observances due to the gods of the community were entrusted once for all by the state to fixed colleges or regular ministers; and the expense of sacrifices, which was presumably not inconsiderable, was covered partly by the assignation of certain lands to particular temples, partly by the fines.(10)