CHAPTER II

ROMAN RELIGIOUS CONCEPTS

Footnote 34:

Adolph Bastian presents his theory of _Grundideen_ in his numerous writings. It has, however, been found difficult, if not impossible, even for anthropologists to present the details of that theory with either definiteness or clearness.

Footnote 35:

Cf. W. Warde Fowler, Roman Religion, in Hasting’s Dictionary of Religions (consulted in proof).

Footnote 36:

The relation, or the contrast, between magic and religion has been a constant subject of discussion since the publication of Tylor’s Primitive Culture. For the present the contrast stated in the text may suffice.

Footnote 37:

_Sei deo sei deivae sac_ (C. I. L. vi. 110); _sive deo sive deae_ (_ibid._ iii, 1212); _sei deus sei dea_ (_ibid._ xiv. 3572). _Cf._ also Not. d. Sc. 1890, p. 218.

Footnote 38:

Such a story as that of Mars and Nerione may belong to genuine Roman mythology. The enormous spread of Latin translations of Greek poems, and the wide popularity of Greek plays, rapidly drove out all the native myths which had attained no literary form.

Footnote 39:

Livy V. xxi. 3, 5.

Footnote 40:

Macrob. Sat. III. ix. 7-8.

Footnote 41:

The authenticity of this particular application of the formula has been questioned; Wissowa, s. v. Evocatio (deorum); Pauly-Wiss. vi. 1153. The proofs that the formula has been extensively modified are not conclusive. The _evocati di_ received a special form of ritual at Rome. Festus, p. 237, a, 7. Cf. Verg. Aen. ii. 351-352.

Footnote 42:

For the Dioscuri, Livy, II. xx. 13. Apollo, Livy, III. lxiii. 7; IV. xxv. Both introductions are placed in the fifth century B.C.E. The historical account of the reception of Cybele and of Asclepius, Livy, Per. ix. and xxix. 10 seq.

Footnote 43:

The _lectisternium_ is generally conceded to be of Greek origin. The ceremony consisted in formally dressing a banquet table and placing thereat the images of some gods, who reclined on cushions and were assumed to be sharing in the repast.

Footnote 44:

Cic. De Nat. Deor. i. 119.