Religion of Numa, The

THIS little book tries to tell the story of the religious life of the Romans from the time when their history begins for us until the close of the reign of Augustus. Each of its five essays deals with a distinct period and is in a sense complete in itself; but the dramatic development inherent in the whole forbids their separation save as acts or chapters. In spite of modern interest in the study of religion, Roman religion has been in general relegated to specialists in ancient history and classics.

Excerpt:

This is not surprising for Roman religion is not prepossessing in appearance, but though it is at first sight incomparably less attractive than Greek religion, it is, if properly understood, fully as interesting, nay, even more so. In Mr. W. Warde Fowler's Roman Festivals however the subject was presented in all its attractiveness, and if the present book shall serve as a simple introduction to his larger work, its purpose will have been fulfilled.

No one can write of Roman religion without being almost inestimably indebted to Georg Wissowa whose Religion und Cultas der Romer is the best systematic presentation of the subject. It was the author's privilege to be Wissowa's pupil, and much that is in this book is directly owing to him, and even the ideas that are new, if there are any good ones, are only the bread which he cast upon the waters returning to him after many days.

The careful student of the history of the Romans cannot doubt the psychological reality of their religion, no matter what his personal metaphysics may be. It is the author's hope that these essays may have a human interest because he has tried to emphasise this reality and to present the Romans as men of like passions to ourselves, in spite of all differences of time and race.

ROME forms no exception to the general rule that nations, like individuals, grow by contact with the outside world. In the middle of the five centuries of her republic came the Punic wars and the intimate association with Greece which made the last half of her history as a republic so different from the first half; and in the kingdom, which preceded the republic, there was a similar coming of foreign influence, which made the later kingdom with its semi-historical names of the Tarquins and Servius Tullius so different from the earlier kingdom with its altogether legendary Romulus, Numa, Tullus Hostilius and Ancus Martins.

We have thus four distinct phases in the history of Roman society, and a corresponding phase of religion in each period; and if we add to this that new social structure which came into being by the reforms of Augustus at the beginning of the empire, together with the religious changes which accompanied it, we shall have the five periods which these five essays try to describe: the period before the Tarquins, that is the "Religion of Numa"; the later kingdom, that is the "Reorganisation of Servius"; the first three centuries of the republic, that is the "Coming of the Sibyl"; the closing centuries of the republic, that is the "Decline of Faith"; and finally the early empire and the "Augustan Renaissance."

Like all attempts to cut history into sections these divisions are more or less arbitrary, but their convenience sufficiently justifies their creation. They must be thought of however not as representing independent blocks, arbitrarily arranged in a certain consecutive order, not as five successive religious consciousnesses, but merely as marking the entrance of certain new ideas into the continuous religious consciousness of the Roman people. The history of each of these periods is simply the record of the change which new social conditions produced in that great barometer of society, the religious consciousness of the community. It is in the period of the old kingdom that our story begins.

At first sight it may seem a foolish thing to try to draw a picture of the religious condition of a time about the political history of which we know so little, and it is only right therefore that we should inquire what sources of knowledge we possess.

There was a time, not so very long ago, when under the banner of the new-born science of "Comparative Philology" there gathered together a group of men who thought they held the key to prehistoric history, and that words themselves would tell the story where ancient monuments and literature were silent.

It was a great and beautiful thought, and the science which encouraged it has taken its place as a useful and reputable member of the community of sciences, but its pretensions to the throne of the revealer of mysteries have been withdrawn by those who are its most ardent followers, and the "Indo-Germanic religion" which is brought into being is a pleasant thought for an idle hour rather than a foundation and starting-point for the study of ancient religion in general.

Altogether aside from the fact that although primitive religion and nationality are in the main identical, language and nationality are by no means so--we have the great practical difficulty in the case of Greece and Rome that in the earliest period of which we have knowledge these two religions bear so little resemblance that we must either assert for the time of Indo-Germanic unity a religious development much more primitive than that which comparative philology has sketched, or we must suppose the presence of a strong decadent influence in Rome's case after the separation, which is equally difficult.

If we realise that in a primitive religion the name of the god is usually the same as the name of the thing which he represents, the existence of a Greek god and a Roman god with names which correspond to the same Indo-Germanic word proves linguistically that the thing existed and had a name before the separation, but not at all that the thing was deified or that the name was the name of a god at that time. We must therefore be content to begin our study of religion much more humbly and at a much later period.