Fustel De Falls, Machiavelli And Cicero's Analysis

Fustel de Coulanges, Machiavelli and Cicero all wrote about the nature of religion in Ancient Rome, highlighting their own interpretations of religion’s relationship to the city and its citizens. The definition of “civic” has two commonly understood definitions. The first definition of ‘civic’ being “of or relating to a city or town.” In this regard, ‘civic’ religion relates to the place of religion in city governance. The alternative definition of ‘civic’ is that (def#2) “of or relating to the duties or activities of people in relation to their town, city, or local area.” This latter definition in a religious context emphasizes the obligational activities between religion, its citizens and its state. Further, Fustel de Coulanges’ description

For Numa, religion was “essential to the maintenance of civil society,” bringing “fierce and turbulent” people to “order and obedience” (Book I, XI). The compelling fear of religion was a crucial tool in assuring civic obligations and duty (def#2) to the state. With the helpful sanction of Divine authority, the Romans were open to “unusual laws”, “new and untried institutions”, and strengthening the army (Book, XI). Religion played the role of unifier, moralizer, and controlling the people, all to the benefit of governing Roman policymakers. In Machiavelli’s “Chapter XI: Of the Religions of the Romans” he does not delve into Fustel de Coulanges religious definition of ‘civic’ (def#3), as unique and special to each city. However, the Italian historian argues that the Romans’ natural value for oath taking – over laws themselves – was conducive to religion’s hold on its citizens and their respect for duty (def#2). The example of Scipio Africanus, the Roman general who defeated Hannibal, is given by Machiavelli for his success in calling upon frightened citizens to remember their oaths to their country. Numa would pretend he had met with a Nymph who had advised him, in so doing associating religion with the city (def#1) and its ordinances, and consequently the use of religion to induce a civic obligation (def#2) to the

Cicero too, cites the use of religion by Roman kings to induce civic duty (def#2). Cicero writes, “[Numa] mitigated by religious ceremonials the minds that had been too long enflamed by military enthusiasm and enterprise” (On the Commonwealth, 218). Where Machiavelli does not mention in depth the relationship between religion and state (def#1), Cicero gives several examples. Numa entrusted the superintendence of sacred rites to five pontiffs, established the Flaminian and Salian orders of priests, and regulated departments of ecclesiastical policy (218). In this way religion was ‘civic’ in Ancient Rome with direct association to the city (def#1) and its manner of cultivating obligation of its citizens to the state (def#2). The conflation of the two ‘civic’ definitions, the association of religion with the state (def#1), and the duty of the citizen to the state through religion (def#2), can be seen as interdependent. The former condition permits the latter. Cicero states plainly, Numa died “having corroborated the grand principles of political stability, - religion and clemency”