Chapter II
ROMAN RELIGIOUS CONCEPTS
[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.
[35]. Cf. W. Warde Fowler, Roman Religion, in Hasting’s Dictionary of Religions (consulted in proof).
[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.
[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.
[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.
[39]. Livy V. xxi. 3, 5.
[40]. Macrob. Sat. III. ix. 7-8.
[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.
[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.