l usually, or in some degree, take the place
of bolts and bars, _e.g._ in the Soudan, as I am told by
an old pupil now in the Soudan civil service.) The
regular Latin phrase for imprisonment is "in vincula
conicere": Pauly-Wissowa, _s.v._ "carcer."

[49] Gellius, _l.c._; Serv. _Aen._ ii. 57, a curious
passage, in which the release of Sinon from his bonds by
King Priam is compared with that of the prisoner who
enters the flaminia (house of the Flamen Dialis). That
there was something in the iron which interfered with
the religious efficacy of the Flamen seems likely; cp.
the rule that he might wear no ring unless it were
broken, and have no knot about his dress. But the latter
restriction suggests that binding may have been
originally the object of the taboo (cp. Ovid, _Fasti_,
v. 432), and that the iron taboo came in with the iron
age. Appel, _de Romanorum precationibus_, p. 82, note 2,
seems so to understand it. Cp. Eurip. _Iph. Taur._ 468,
where Orestes and Pylades are unbound before entering
the temple.

[50] There has been much discussion of this question; I
entirely agree with Wissowa (_R.K._ p. 354, where
references are given for the opposite opinion) that
there is no evidence for human sacrifice in the old
Roman religion or law, except in the rule that a
condemned criminal was made over to a deity (_sacer_),
which may have been a legal survival of an original form
of actual sacrifice. The alleged sacrifice by Julius
Caesar of two mutinous soldiers in the Campus Martius
(Dio Cass. xliii. 24) is of the same nature as the
sacrifice of captives to Orcus in _Aen._ xi. 81, _i.e._
it is outside of the civil life and religious law; this
is shown in the latter case by the mention of blood in
the ritual (_caeso sparsurus sanguine flammas_), and in
the former by the beheading of the mutineers.

[51] Mommsen, _Strafrecht_, p. 917 foll.; Livy x. 9;
Cic. _de Rep._ ii. 31. 65. All other methods of
execution were bloodless. _Decollatio_ remained in use
in the army (as in the case just mentioned), but the axe
disappeared from the fasces in the city with the
abolition of kingship. As further illustration of the
dislike of all bloodshed, cp. the rule of XII. Tables,
"mulieres genas ne radunto," _i.e._ at funerals, Cic.
_de Legibus_, ii. 59, and Serv. _Ae