S. Reinach, in Oxford Proceedings, vol. ii. p. 117, sqq.
CHAPTER XVII
THE RELIGION OF ROME
The Romans themselves at a certain period in their history identified their own gods with those of Greece, and borrowed largely both from Greek ritual and Greek mythology, so that they came to the conclusion that the Roman and the Greek religions were essentially the same. To the early Christian writers the religions of Greece and Rome form one system; and the world has retained the impression that there was one old pagan religion which assumed certain local differences in the two countries, but was substantially the same in both.
Roman Religion was different from Greek.—Now the fact is that while Greek religion conquered Rome, Italy had an older religion of its own, which was not annihilated by the more brilliant newcomer, but remained beside it and never entered into entire fusion with it. The Romans were not a thinking so much as an organising race; in politics they were far ahead of the rest of the world, but in thought and imagination they were children; and so it happened that they borrowed ideas and usages from neighbours on this side and on that, and organised the whole into a system they could use, the organism being their own, but only little of the contents.
We must therefore inquire, in the first place, as to the religion the Romans had before they came under the influence of Greek ideas. Their earliest religion is to be traced in the calendar of their sacred year, in the lists of gods preserved for us in the writings of the fathers, and in numberless usages and institutions descended from early times.
The sacred year of early Rome is that of an agricultural community. The festivals have to do with sowing and reaping and storing corn, with vintage, with flocks and herds, with wolves, with spirits of the woods, with boundaries, with fountains, with changes of the sun and of the moon. There are festivals of domestic life, of the household fire, and of the spirits of the storeroom, of the spirits of the departed, and of the household ghosts. There are also festivals connected with warlike matters, some connected with the river and the harbour at its mouth, and some having to do with the arts of a simple population. The calendar, taken by itself, would create the impression that the community using it began with agriculture and added to it afterwards various other activities; there is nothing in it to contradict the supposition that Roman religion had its beginnings in the fields and in the woods.
The earliest gods of Rome also agree with this. They are, however, a very peculiar set of gods. Leaving the great gods in the meantime, we notice two of the agricultural deities; there is a Saturnus, god of sowing, and a Terminus, god of boundaries. These are what are called functional deities, such as we met with in Greece, [see above], sqq.; they take their name from the act or province over which they preside. Saturnus means one who has to do with sowing; Terminus is a boundary pure and simple. The god then, in these examples, is not a great being who has come to have these functions placed under him as well as others. He and the particular function belong together; he owes all his deity to it. Now these are only examples; the same is found to be the case with all or nearly all the distinctively Roman gods; they are, broadly speaking, all functional beings. Each bears the name of an object or a process; and on the other hand there is no object and no act which has not its god. It is astounding to observe how far the principle of the division of labour is carried among these beings. Silvanus is the god of the wood, Lympha of the stream, each wood and each stream having its own Silvanus or Lympha. Seia has to do with the corn before it sprouts, Segetia with corn when shot up, Tutilina with corn stored in the granary, Nodotus has for his care the knots in the straw. There is a god Door, a goddess Hinge, a god Threshold. Each act in opening infancy has its god or goddess. The child has Cunina when lying in the cradle, Statina when he stands, Edula when he eats, Locutius when he begins to speak, Adeona when he makes for his mother, Abeona when he leaves her; forty-three such gods of childhood have been counted. Pilumnus, god of the pestle, and Diverra, goddess of the broom, may close our small sample of the limitless crowd.