<:HAP. VII. THE EELIGION OF THE CITY. 219 army was accompanied by augurs nnd pullarii (feeders of the sacred chickens) : evei'y Greek army had a diviner. Let us examine a Roman army at the moment when it is preparing for battle. The consul orders a victim to be brought, and strikes it with the axe; it falls: its entrails will indicate the will of the gods. An aruspex examines them, and if the signs are favorable, the con- sul gives the signal for battle. The most skilful dis- positions, the most favorable circumstances, are of no account if the gods do not permit the battle. The fundamental principle of the military art among the Romans was to be able to put off a battle when the gods were opposed to it. It was for this reason that they made a sort of citadel of their camp every day. Let us now examine a Greek army, and we will take for example the battle of Platsea. The Spartans are drawn up in line; each one has his post for battle. They all have crowns upon their heads, and the flute- players sound the religious hymns. The king, a little in rear of the ranks, slaughters the victims. But the entrails do not give the favorable signs, and the sacri- fice must be repeated. Two, three, four victims are successively immolated. During this time the Persian cavalry approach, shoot their arrows, and kill quite a number of Spartans. The Spartans remain immova- ble, their shields placed at their feet, without even putting themselves on the defensive against the arrows of the enemy. They await the signal of the gods. At last the victims offer the favorable signs; then the Spartans raise their shields, seize their swords, move on to battle, and are victorious. After every victory they offer a sacrifice ; and this 19 the origin of the triumph, which is so well known
