Historical facts about the Pontifices in this period; a powerful exclusive "collegium" taking charge of the ius divinum. The legal side of their work; they administered the oldest rules of law, which belonged to that ius. New ideas of law after Etruscan period; increasing social complexity and its effect on legal matters; result, publication of rules of law, civil and religious, in XII. Tables, and abolition of legal monopoly of Pontifices. But they keep control of (1) procedure, (2) interpretation, till end of fourth century b.c. Publication of Fasti and Legis actiones; the college opened to Plebeians. Work of Pontifices in third century: (1) admission of new deities, (2) compilation of annals, (3) collection of religious formulae. General result; formalisation of religion; and secularisation of pontifical influence

Divination a universal practice: its relation to magic. Want of a comprehensive treatment of it. Its object at Rome: to assure oneself of the pax deorum; but it was the most futile method used. Private divination; limited and discouraged by the State, except in the form of family auspicia. Public divination; auspicia needed in all State operations; close connection with imperium. The augurs were skilled advisers of the magistrates, but could not themselves take the auspices. Probable result of this: Rome escaped subjection to a hierarchy. Augurs and auspicia become politically important, but cease to belong to religion. State divination a clog on political progress. Sinister influence on Rome of Etruscan divination; history of the haruspices

Tendency towards contempt of religious forms in third century B.C.; disappears during this war. Religio in the old sense takes its place, i.e. fear and anxiety. This takes the form of reporting prodigia; account of these in 218 B.C., and of the prescriptions supplied by Sibylline books. Fresh outbreak of religio after battle of Trasimene; lectisternium of 216, without distinction of Greek and Roman deities; importance of this. Religious panic after battle of Cannae; extraordinary religious measures, including human sacrifice. Embassy to Delphi and its result; symptoms of renewed confidence. But fresh and alarming outbreak in 213; met with remarkable skill. Institution of Apolline games. Summary of religious history in last years of the war; gratitude to the gods after battle of Metaurus. Arrival of the Great Mother of Phrygia at Rome. Hannibal leaves Italy

Religion used to support Senatorial policy in declaring war (1) with Philip of Macedon, (2) with Antiochus of Syria; but this is not the old religion. Use of prodigia and Sibylline oracles to secure political and personal objects; mischief caused in this way. Growth of individualism; rebellion of the individual against the ius divinum. Examples of this from the history of the priesthoods; strange story of a Flamen Dialis. The story of the introduction of Bacchic rites in 186 B.C.; interference of the Senate and Magistrates, and significance of this. Strange attempt to propagate Pythagoreanism; this also dealt with by the government. Influence of Ennius and Plautus, and of translations from Greek comedy, on the dying Roman religion

Religious destitution of the Roman in second century b.c. in regard to (1) his idea of God, (2) his sense of Duty. No help from Epicurism, which provided no religious sanction for conduct; Lucretius, and Epicurean idea of the Divine. Arrival of Stoicism at Rome; Panaetius and the Scipionic circle. Character of Scipio. The religious side of Stoicism; it teaches a new doctrine of the relation of man to God. Stoic idea of God as Reason, and as pervading the universe; adjustment of this to Roman idea of numina. Stoic idea of Man as possessing Reason, and so partaking the Divine nature. Influence of these two ideas on the best type of Roman; they appeal to his idea of Duty, and ennoble his idea of Law. Weak points in Roman Stoicism: (1) doctrine of Will, (2) neglect of emotions and sympathy. It failed to rouse an "enthusiasm of humanity"

Early Pythagoreanism in S. Italy; its reappearance in last century b.c. under the influence of Posidonius, who combined Stoicism with Platonic Pythagoreanism. Cicero affected by this revival; his Somnium Scipionis and other later works. His mysticism takes practical form on the death of his daughter; letters to Atticus about a fanum. Individualisation of the Manes; freedom of belief on such questions. Further evidence of Cicero's tendency to mysticism at this time (45 B.C.), and his belief in a future life. But did the ordinary Roman so believe? Question whether he really believed in the torments of Hades. Probability of this: explanation to be found in the influence of Etruscan art and Greek plays on primitive Roman ideas of the dead. Mysticism in the form of astrology; Nigidius Figulus

Virgil sums up Roman religious experience, and combines it with hope for the future. Sense of depression in his day; want of sympathy and goodwill towards men. Virgil's sympathetic outlook; shown in his treatment of animals, Italian scenery, man's labour, and man's worship. His idea of pietas. The