The Religious Experience of the Roman People | Page 4

mischief caused in this way. Growth of individualism;
rebellion of the individual against the ius divinum. Examples of this
from the history of the priesthoods; strange story of a Flamen Dialis.
The story of the introduction of Bacchic rites in 186 B.C.; interference
of the Senate and Magistrates, and significance of this. Strange attempt
to propagate Pythagoreanism; this also dealt with by the government.
Influence of Ennius and Plautus, and of translations from Greek
comedy, on the dying Roman religion 335-356
LECTURE XVI
GREEK PHILOSOPHY AND ROMAN RELIGION
Religious destitution of the Roman in second century B.C. in regard to
(1) his idea of God, (2) his sense of Duty. No help from Epicurism,
which provided no religious sanction for conduct; Lucretius, and
Epicurean idea of the Divine. Arrival of Stoicism at Rome; Panaetius
and the Scipionic circle. Character of Scipio. The religious side of
Stoicism; it teaches a new doctrine of the relation of man to God. Stoic
idea of God as Reason, and as pervading the universe; adjustment of
this to Roman idea of numina. Stoic idea of Man as possessing Reason,
and so partaking the Divine nature. Influence of these two ideas on the
best type of Roman; they appeal to his idea of Duty, and ennoble his
idea of Law. Weak points in Roman Stoicism: (1) doctrine of Will, (2)
neglect of emotions and sympathy. It failed to rouse an "enthusiasm of
humanity" 357-379

LECTURE XVII
MYSTICISM--IDEAS OF A FUTURE LIFE

Early Pythagoreanism in S. Italy; its reappearance in last century B.C.
under the influence of Posidonius, who combined Stoicism with
Platonic Pythagoreanism. Cicero affected by this revival; his Somnium
Scipionis and other later works. His mysticism takes practical form on
the death of his daughter; letters to Atticus about a fanum.
Individualisation of the Manes; freedom of belief on such questions.
Further evidence of Cicero's tendency to mysticism at this time (45
B.C.), and his belief in a future life. But did the ordinary Roman so
believe? Question whether he really believed in the torments of Hades.
Probability of this: explanation to be found in the influence of Etruscan
art and Greek plays on primitive Roman ideas of the dead. Mysticism
in the form of astrology; Nigidius Figulus 380-402
LECTURE XVIII
RELIGIOUS FEELING IN THE POEMS OF VIRGIL
Virgil sums up Roman religious experience, and combines it with hope
for the future. Sense of depression in his day; want of sympathy and
goodwill towards men. Virgil's sympathetic outlook; shown in his
treatment of animals, Italian scenery, man's labour, and man's worship.
His idea of pietas. The theme of the Aeneid; Rome's mission in the
world, and the pietas needed to carry it out. Development of the
character of Aeneas; his pietas imperfect in the first six books,
perfected in the last six, resulting in a balance between the ideas of the
Individual and the State. Illustration of this from the poem. Importance
of Book vi., which describes the ordeal destined to perfect the pietas of
the hero. The sense of Duty never afterwards deserts him; his pietas
enlarged in a religious sense 403-427
LECTURE XIX
THE AUGUSTAN REVIVAL
Connection of Augustus and Virgil. Augustus aims at re-establishing
the national pietas, and securing the pax deorum by means of the ius
divinum. How this formed part of his political plans. Temple restoration
and its practical result. Revival of the ancient ritual; illustrated from the

records of the Arval Brethren. The new element in it; Caesar-worship;
but Augustus was content with the honour of re-establishing the pax
deorum. Celebration of this in the Ludi saeculares, 17 B.C. Our
detailed knowledge of this festival; meaning of saeculum; description
of the ludi, and illustration of their meaning from the Carmen saeculare
of Horace. Discussion of the performance of this hymn by the choirs of
boys and girls 428-451
LECTURE XX
CONCLUSION
Religious ingredients in Roman soil likely to be utilised by Christianity.
The Stoic ingredient; revelation of the Universal, and ennobling of
Individual. The contribution of Mysticism; preparation for Christian
eschatology. The contribution of Virgil; sympathy and sense of Duty.
The contribution of Roman religion proper: (1) sane and orderly
character of ritual, (2) practical character of Latin Christianity visible in
early Christian writings, (3) a religious vocabulary, e.g. religio, pietas,
sanctus, sacramentum. But all this is but a slight contribution; essential
difference between Christianity and all that preceded it in Italy;
illustration from the language of St. Paul 452-472
APPENDIX
I. ON THE USE OF HUTS OR BOOTHS IN RELIGIOUS RITUAL
473
II. PROF. DEUBNER'S THEORY OF THE LUPERCALIA 478
III. THE PAIRS OF DEITIES IN GELLIUS xiii. 23 481
IV. THE EARLY USAGE OF THE WORDS IUS AND FAS 486
V. THE WORSHIP OF SACRED UTENSILS 489
INDEX 491
LECTURE I

INTRODUCTORY
I was invited to prepare these lectures,