of the _ius divinum_. And
we have lately had occasion to notice, in the new ritual instituted
under the direction of the Sibylline books, and more especially during
the great war, clear indications that the natural emotions of women,
even of Roman women, had to be satisfied by shows and processions in
which they could share, and that the ideal dignity of the Roman matron
had often given way under the terrible stress of public and domestic
anxiety and peril. No wonder then that when Roman armies had been for
years in Greece, and Greeks were flocking into Rome in larger numbers
every year, the Dionysiac rites should find their way into Italy, and no
wonder too that they should instantly find a congenial soil, exotics
though they were.

The story of the Bacchanalia is told by Livy in his best manner, and
whether or no it be literally true in every particular, is full of life
and interest. It is the fashion now to reject as false whatever is
surprising; and the latest historian of Rome dismisses Livy's account of
the discovery of the mischief as "an interesting romance."[736]
Fortunately we are not now concerned with this romance, if such it be; I
only propose to dwell on one or two points more nearly concerned with
our subject.

First, let us note that the seeds of this evil crop were sown in
Etruria, the most dangerous neighbour of the Romans from a religious
point of view; for it is hardly too much to say that all Greek
influences that filtered through Etruria on their way to Rome were
contaminated in the process. According to the story,[737] a common Greek
religious quack (_sacrificulus et vates_, as Livy calls him), of the
type held up to scorn by Plato in the _Republic_,[738] came to Etruria
and began to initiate in the rites; drunkenness was the result, and with
drinking came crime and immorality of all kinds. From Etruria the
mischief spread to Rome, and was there discovered accidentally.
According to the evidence given, it began with a small association of
women, who met openly in the daytime only three times a year. Then it
fell under the direction of a priestess from Campania,--Rome's other
most dangerous neighbour in regard to religion and morals,--who gave it
a sinister turn. The meetings were held at night, and were accompanied
not only by the characteristic features of the old Thracian ritual, but,
as in Etruria, by the most abominable wickedness. It was said to have
infected a large part of the population