. _Aug._
59, and Serv. _Ecl._ iv. 50 (of boys taking toga virilis
who "ad Capitolium eunt"); but was not this to sacrifice
to Liber or Iuventas? _R.F._ p. 56.

[508] Gellius vi. 1. 6, from C. Oppius et Iulius
Hyginus. In his famous character of Scipio (xxvi. 19)
Livy seems to think that Scipio did this to make people
think him superhuman or of divine descent.

[509] Ovid, _Fasti_, iv. 158. 257; Virg. _Ecl._ iv. 4,
_Aen._ vi. 42; Marquardt, 352, note 7, for evidence that
the books came to Cumae from Erythrae. See also Diels,
_Sibyllinische Blaetter_, p. 80 foll.

LECTURE XI*

CONTACT OF THE OLD AND NEW IN RELIGION

I said at the beginning of my first lecture that Roman religious
experience can be summed up in two stories. The first of these was the
story of the way in which a strong primitive religious instinct, the
desire to put yourself in right relation with the Power manifesting
itself in the universe, _religio_ as the Romans called it, was gradually
soothed and satisfied under the formalising influence of the settled
life of the agricultural family, and still more so under the organising
genius of the early religious rulers of the City-state. This story I
tried to tell in the last few lectures. The second story was to be that
of the gradual discovery of the inadequacy of this early formalised and
organised religion to cope with what we may call new religious
experience; that is, with the difficulties and perils met with by the
Roman people in their extraordinary advance in the world, and with the
new ideas of religion and morals which broke in on them in the course of
their contact with other peoples. This story I wish to tell in the
present course of lectures. It is a long and complicated one, including
the introduction of new rites and ideas of the divine, the anxious
attempts of the religious authorities to put off the evil day by
stretching to the uttermost the capacity of the old forms, and the final
victory of the new ideas as Roman life and thought became gradually
hellenised.

[*] This Lecture was the first of a second and separate
course.

I propose to divide the story thus. In the latter part of this first
lecture I will deal with the first introduction of Greek rites into the
State worship under the directions of the so-called Sibylline books.
Then I will turn to the efforts of the lay priesthoods, pontifices and
augurs, to meet the ca