and in his magnificent publication of Aegina, das Heiligthum der Aphaia (1906), Professor Furtwängler has published the inscriptions that prove in his opinion that the famous Aeginetan temple was consecrated to her. They prove, at least, what is sufficiently important for the ethnography of Greek religion-that this Cretan goddess had a shrine on the sacred ground.

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The interest in the problem of the Eleusinian mysteries has evoked important monographs in the last few years. M. Foucart's Les Grands Mystères d'Eleusis (1900, extrait des Mémoires de l'Académie des Inscriptions et Belles-lettres, xxxvii.) is a careful and conscientious study, and one may accept many of his conclusions on points of detail, while most students will remain sceptical in regard to his Egyptising" theory, which is as prominent here as in his treatise on the Attic Dionysia; nor can I agree with his views as to the prominence of Dionysos in the Mysteries. Eleusinia, by Comte Goblet d'Alviella (Paris, 1903), exaggerates in my opinion the influence of Orphism in the Mysteries, and is chiefly interesting in its discussion of the relation between the Eleusinia and early Christian rites. A more recent work of considerable value for the archaeology of the Eleusinia is a dissertation by H. G. Pringsheim, Archäologische Beiträge zur Geschichte des eleusinischen Kults (München, 1905).

As regards the details of Greek ritual, one may recommend as a clear and trustworthy exposition of the facts Paul Stengel's "Die griechischen Sacral-Alterthümer," in Iwan von Müller's Handbuch, Bd. v., Abtheil. 3, 1898; and a more limited treatise by Fritze, Die Rauchopfer bei den Griechen (1894, Berlin). The material for the study is mainly supplied by inscriptions, and those that bear on this side of Greek religion are collected by J. von Prott and L. Ziehen in their Leges Graecorum sacrae e titulis collectae (Leipzig, 1896), and in the second edition of Dittenberger's Sylloge Inscriptionum Graecarum.

The interesting subject of Greek prayer has been

the theme of a paper in Fleckeisen's Supplement, 1903, p. 503, by Carl Ausfeld, "De Graecorum precationibus quaestiones," in which the material is well arranged, but without any clear theory as to the relations of ancient prayer to spell, which is essential to a proper appreciation of the facts.

The chief work on the Attic festivals is still August Mommsen's Feste der Stadt Athen (Leipzig, 1898); but his conclusions often fail to commend themselves, and the work suffers from the author's lack of anthropological training.

To the study of the earliest and prehistoric aspects of Greek religion, a work by the Dutch scholar De Visser, De Graecorum diis non referentibus speciem humanam (Leyden, 1900), is a valuable contribution, somewhat marred by an excessive tendency to discover totemism in every instance of reverence paid to animals. The prehistoric question involves continual reference to early ethnography and placenames, and therefore the recent work by Fick, Vorgriechische Ortsnamen (1906), should be used by the special student, of Greek religious origins; but it must be used often with reserve, for Fick's acquaintance with the religious facts is inadequate to his great etymologic knowledge.

Among recently discovered inscriptions that bear on details of Greek religion may be mentioned (a) the inscription found in Euboea and discussed by Wilhelm, concerning which I have proposed a somewhat different theory in The Classical Review, February, 1900; (b) an inscription discovered in Rhodes of the period of Caracalla, published in the Jahresheft der Österreichischen Archaeol. Instituts, Wien, 1904, p. 93, mentioning the awakening of the god Bacchos by a musician playing on a water-organ, an interesting parallel to the Argive fashion of awakening the god from his winter's sleep at the bottom of a pond by the sound of a trumpet; (c) an inscription from South Messenia, about 200 B.C., mentioning a Servov and a vaós of Demeter, Hellenic Journ. 1905, pp. 50, 51.

The history of Greek religion in its strict and technical sense is distinct from the history of Greek religious speculation, though one is incomplete without the other. A valuable work that concerns the latter department of study has been recently published by M. Decharme, La critique des traditions religieuses chez les Grecs des origines au temps de Plutarque (Paris, 1904, Picard et fils).

LEWIS R. FARNELL.

VIII

ROMAN MYTHOLOGY AND RELIGION

THE last great work on this subject was Wissowa's Religion und Kultus der Römer, published in 1902, which laid a new and extremely sound foundation for future research. As editor of the new edition of Pauly's Real-Encyclopädie, Wissowa has the opportunity of re-handling his details, and this he has already done to some extent, notably in the article on Diana. The last instalment of Pauly, however, only contains articles on Egeria and Elicius, the latter by E. Aust, whose sketch of the Roman religion (Münster, 1899) is perhaps the best short treatment of the subject ever yet written. Recent instalments of Roscher's Mythological Lexicon contain very few Roman articles, but there is an excellent one on Pietas by Wissowa, and another on Pilumnus by his former pupil, Mr. J. B. Carter, of the American School at Rome. To Mr. Carter we are indebted for what is, for Englishmen, perhaps the most interesting contribution to the subject made in 1905-viz. his small volume called The Religion of Numa, published by Macmillan. This consists of five lectures delivered in Rome, intended to give an intelligible sketch of the history of the genuine Roman religious system from the earliest times to "the Augustan Renaissance," each chapter dealing with a particular period. As a rule the story has been told in four periods, but Mr. Carter, not without justification, introduces a fifth, the "re-organisation of Servius," which occupies the second place, following the religion of Numa, and deals with the introduction of new deities from Latium

and elsewhere-e.g. Hercules, Castor, Minerva, and Diana. The book is a happy combination of real learning with lively and pleasant writing, and is full of interesting suggestions.

Professor De Marchi issued the second part of his valuable work on the private worship of the Romans in 1903, which deals with the religious rites of the gentes. From France we have a work by C. Renel on Les Enseignes of the Roman army, which may be mentioned here, since the religious meaning of these signa (totemistic in origin, as the author believes) occupies a considerable part of the volume, which thus touches on the religion of the Roman army, the special subject of Von Domaszewski. In Germany in 1905 appeared an important article by Helbig on Castor and Pollux, in Hermes, p. 101 foll., and one of great interest by W. Otto on Juno (Philologus, p. 162 foll.), in which it is maintained that this deity is not, as all scholars have so far been agreed, a moon-goddess, and that she has no direct connection with Jupiter, conjugal or other. Undoubtedly the subject needed fresh investigation, and much that Otto brings forward is worthy of careful consideration; but the conclusion, that she was a chthonic deity, will hardly be accepted. Here and there he touches on points which have been handled by Dr. Frazer in his Lectures on Kingship in Italy. This last work, and Mr. A. B. Cook's learned articles on "Zeus, Dodona, and the Oak" (so far as they refer to Italy), are full of ingenious suggestions, some of which may be helpful; but their use of authorities seems to need careful criticism. Another recent work of importance is Mutter Erde, by A. Dieterich, which is valuable for the Roman religion wherever it touches the subject.

A controversy has been going on in Germany as to the origin of the Lares, in which Wissowa has maintained with much force his view that they were not deities of the house, not spirits of dead ancestors, but deities of the arable ; land of the farm, and had their shrines originally at the meeting-points (compita) of the divisions of the holdings,