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The Religious Experience of the Roman People the Religious Experience of the Roman People, from the Earliest Times to the Age of Augustus

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The Religious Experience of the Roman People the Religious Experience of the Roman People, from the Earliest Times to the Age of Augustus The Classical Review http://journals.cambridge.org/CAR Additional services for The Classical Review: Email alerts: Click here Subscriptions: Click here Commercial reprints: Click here Terms of use : Click here The Religious Experience of the Roman People The Religious Experience of the Roman People, from the Earliest Times to the Age of Augustus. The Gifford Lectures for 1909–10 delivered in Edinburgh University by W. Warde Fowler, M.A. Pp. xviii + 504. London Macmillan and Co., Ltd. 1911. Price 12s. net. Cyril Bailey The Classical Review / Volume 25 / Issue 07 / November 1911, pp 223 - 226 DOI: 10.1017/S0009840X00047302, Published online: 27 October 2009 Link to this article: http://journals.cambridge.org/abstract_S0009840X00047302 How to cite this article: Cyril Bailey (1911). The Classical Review, 25, pp 223-226 doi:10.1017/S0009840X00047302 Request Permissions : Click here Downloaded from http://journals.cambridge.org/CAR, IP address: 138.251.14.35 on 14 May 2015 THE CLASSICAL REVIEW 223 bizarre, meme dans un zeugma.' Is this anaphora and retain the superfluous anything but caprice ? There is no que. His remark hits Vergil, 1. c, hard; reason for pausing after missum until the also Propertius II. 3. 11 sq.' ut Maeotica end of the next line is reached and, if nix, minio si certet Hibero, | utque rosae there were, the same objection might be puro lacte natant folia'; not to say brought against 3. 10.37 'stant patroni, Tibullus himself II. 3. 51 ' ut mea fortiter | causam tuentes innocentis luxuria Nemesis fluat utque per urbem feminae.' And as for the ' concurrent I incedat' e.q. s. (ut final). marks ' of corruption, what complement I conclude with Ovid, Met. 8. 148 missum requires it is impossible to see. sqq. (of Scylla daughter of Minos) ' ilia The word means 'let go' or ' let fall/ metu puppim dimisit, et aura cadentem a complete sense in itself, and the I sustinuisse leuis, ne tangeret aequora, proper meaning of the word, as I will ,uisa est. | pluma fuit. plumis in auem suppose M. Havet knows. And what mutata uocatur | ciris.' ' Lire spuma ruit conceivable fault is there in the ' sonus (1904, p. 48). La deformation de spuma uadi' when the log fell into it ? a entraine le changement de ruit en In Tibullus 1. 6. 54 'labentur opes, ut un verbe banale.' This double change vulnere nostro [ sanguis ut hie uentis obliterates a most Ovidian touch; you diripiturque cinis ' M. Havet would read might have thought that it was a it, finding in the tradition two marks of breeze that prevented Scylla from fall- corruption. 1. Hie is bad, 'la cendre ing into the sea, but it was plumage. en question n'e'tant pas la.' How does Cf. Met. 2. 582 sq. ' reicere ex umeris he know ? The sanguis was, and the uestem molibar; at ilia | pluma erat.' cursing would be much more vivid if Plumis, it is true, is not satisfactory, the cinis was too. Verg. Eel. 8. 80 and plumas in auis (cf. Met. 2. 535) or ' limus ut hie durescit et haec ut cera uultus (Met. 1. 611, 7. 270, and for the liquescit.' 2. ' Que is superfluous, the ace. Met. 9. 82) in auem may be anaphora in ut sufficing to join the suggested. two comparisons.' It will be observed J. P. POSTGATE. that M. Havet proposes to remove the Liverpool. THE RELIGIOUS EXPERIENCE OF THE ROMAN PEOPLE. The Religious Experience of the Roman people. Mr. Fowler's qualification for People, from the Earliest Times to the this task is in one respect obvious: no Age of Augustus. The Gifford Lectures English scholar (and very few elsewhere) for 1909-10 delivered in Edinburgh is better acquainted with the evidence, University by W. WARDE FOWLER, literary, epigraphical, and archaeological M.A. Pp. xviii + 504. London : on which the study must be based, or Macmillan and Co., Ltd. 1911. with the mass of modern writing which Price 12s. net. has grown up around it. But he possesses also the rarer and higher THE publication of Mr. Warde Fowler's qualification of a genuine and pene- Gifford Lectures is an occasion of con- trating sympathy: for him the evidence siderable importance. Not only is this is not merely an antiquarian record of the first comprehensive study in English dead practices and formulae, but the of the development of Roman religion— living effort of a growing people to Dr. J. B. Carter's Religion of Numa understand the workings of the Power was a series of brilliant essays rather manifest in the world and to put them- than a connected history—but, what is selves in right relation to it. In other more important, it stands by itself as words, Mr. Fowler knows himself to be an attempt to get behind cult and studying a living religion and can put custom to the ideas and feelings which himself in the place of those to whom prompted them, and were in fact the it was real and vital. religious experience of the Roman But the adoption of this sympathetic 224 THE CLASSICAL REVIEW attitude involves in the case of Roman did in their stereotyped form approach religion more than ordinary difficulties ; to an almost commercial pattern, yet for its very possibility has become a even in them the notion of the human matter of controversy. The tendency conditional promise is much more of modern criticism has been to regard prominent than that of a divine obliga- the genuine religion of ancient Rome as tion. In other forms of prayer, such as a mass of stereotyped formalism, based that of the lustratio, the latter idea is on a cold and calculating attitude to- completely absent : the worshipper wards ' the powers,' and uninspired by makes his offering and presents his any really religious emotion. This con- prayer in the hope indeed of fulfilment, clusion is no doubt very largely due to but with no sense of an exercise of con- the nature of the extant evidence: straint over the Powers. Secondly, in though, as De Marchi has shown, a section of peculiar interest (pp. 185- something can be done by careful 191), Mr. Fowler shows that there was research to piece together details of the indeed an interacting relation between private cults, in which a much more worshipper and numen in the ritual of genuine spirit of religious feeling sur- sacrifice, but that the underlying notion vived, the mass of our evidence is con- is one of mutual help rather than mutual cerned with the organised state-cult, obligation. The key to the right under- whose very creation implied, as Mr. standing of Roman ritual is the very Fowler has shown, the shifting of the primitive notion, expressed in the re- burden of responsibility from the indi- current formula, made esto, that the vidual—or rather from the household— worshipper by his sacrifice communi- to state officials, and the consequent cates new strength to the deity, and decay of vital religious experience. prays that that strength may be used Almost more is it due to the chance for his benefit. The demonstration of that the earliest modern critics of this idea is in itself a great advance Roman religion—especially Mommsen in the sympathetic interpretation of —approached it from the legal point of Roman ritual: its acceptance might view, and concentrating their attention mark a real change in critical attitude. on the ius divinum and the ' contract- It represents in fact just what Mr. notion ' hardly paused to inquire what Fowler wishes to establish in the lay behind them. Against these diffi- narrower as well as the wider sense—a culties Mr. Fowler has had, in the new understanding of the word religio earlier part of his book, to contend con- (pp. 21, 37, etc.). tinuously, and though the ease of his Not less sane, but perhaps more subtly style and the saneness of his judgment sympathetic, is Mr. Fowler's treatment may often disguise the extent of this of more recent criticism of Roman struggle, no student of the subject can religion. This has been made chiefly read these lectures without perceiving from the point of view of anthropology: how much sifting of accepted opinions writers eager to find support for general and re-consideration of authoritative theories of primitive belief and custom judgments underlie the apparent facility have discovered in Roman ritual traces of his conclusions. Typical of his of ' taboo,' magic, the magician-king, work on these lines are the Lectures the dominating worship of the oak, and on Ritual (viii. and ix.). There the ac- so on. Mr. Fowler does not deny the cepted theory was the legal conception existence of such traces, fossilised here of the contrast: the worshipper with and there in rites and customs, but on scrupulous exactness presented the gods many points he checks the excessive with their due, and they in their zeal of these ' discoverers' (e.g. pp. 51, turn were under an obligation to make 141 n. 1), and above all he claims for a return in the shape of temporal bless- the Roman belief, even in its earliest ings and advantages. Mr. Fowler stage of the animistic worship of the meets this theory in two ways: he numina, the dignity of a true religion, shows, in the first place, that it was the recognition by man of superior largely based on the examination of the powers on whom he is himself depen- votum, and that although the vota publica dent, as opposed to a claim to constrain THE CLASSICAL REVIEW 225 • such powers by his own magic authority.
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