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.