61
Is it because, as certain Roman writers have recorded, there are certain evocations and enchantments affecting the gods, by which the Romans also believed that certain gods had been called forth Cf., for example, Dionysius of Halicarnassus, Roman Antiquities, xiii. 3; Livy, v. 21 (the evocatio of Juno from Veii); Macrobius, Saturnalia, iii. 9. 7 and 14-16. from their enemies, and had come to dwell among themselves, and they were afraid of having this same thing done to them by others? Accordingly, as the Tyrians Cf. Diodorus, xvii. 41. 8; Quintus Curtius, iv. 3. 21. are said to have put chains upon their images, and certain other peoples are said to demand sureties when they send forth their images for bathing or for some other rite of purification, so the Romans believed that not to mention and not to know the name of a god was the safest and surest way of shielding him.
61
Or as Homer Il. xv. 193. has written, Earth is yet common to all, so that mankind should reverence and honour all the gods, since they possess the earth in common, even so did the Romans of early times conceal the identity of the god who was the guardian of their safety, since they desired that not only this god, but all the gods should be honoured by the citizens?
62
Why, among those called Fetiales, or, as we should say in Greek, peace-makers or treaty-bringers, was he who was called pater patratus considered the chief? The pater patratus Plutarch here mistakenly explains patrimus instead of patratus: contrast Livy, i. 24. 6; Tacitus, Hist. iv. 53. is a man whose father is still alive and who has children; even now he possesses a certain preferment and confidence, for the praetors entrust to him any wards whose beauty and youth require a careful and discreet guardianship.
62
Is it because there attaches to these men respect for their children and reverence for their fathers?
