played their part in this festival; the brave warrior exhibited on this day the equipments of the antagonists he had slain, and was decorated with a chaplet by the grateful community.
Such was the nature of the Roman festival of victory or civic festival; and the other public festivities of Rome may be conceived to have been of a similar character, although less ample in point of resources. At the celebration of a public funeral dancers regularly bore a part, and along with them, if there was to be any further exhibition, horse-racers; in that case the burgesses were specially invited beforehand to the funeral by the public crier.
But this city-festival, so intimately bound up with the manners and exercises of the Romans, coincides in all essentials with the Hellenic national festivals; particularly, in the fundamental idea of combining a religious solemnity and a competition in warlike sports; in the selection of the several exercises, which at the Olympic festival, according to Pindar's testimony, consisted from the first in running, wrestling, boxing, chariot-racing, and throwing the spear and stone; in the quality of the prize of victory, which in Rome as well as in the Greek national festivals was a chaplet, and in the one as well as in the other was assigned not to the charioteer, but to the owner of the team; lastly, in the introducing the feats and rewards of general patriotism in connection with the general national festival. This agreement cannot have been accidental, but must have been either a remnant of the primitive connection between the peoples, or a result of the earliest international intercourse; and the probabilities preponderate in favour of the latter hypothesis. The city-festival, in the form in which we are acquainted with it, was not one of the oldest institutions of Rome, for the circus itself was only laid out in the later regal period (P. 118); and just as the reform of the constitution then took place under Greek influence (P. 103), the city-festival may have been at the same time so far transformed
chariot-race, only as many chariots competed as there were so-called factions; and of these there were originally only two, the white and the red. The horsemanship competition of patrician youths, which belonged to the Circensian games, the so-called Troia, was, as is well known, revived by Cæsar; beyond doubt it was connected with the cavalcade of the boy-militia, which Dionysius mentions (vii. 72).
