Usener relied!

[331] _Ges. Abhandl._ p. 304 foll.

[332] Servius (Interpol.) _ad Georg._ i. 21.

[333] Henzen, _Acta Fratr. Arv._ p. 147; _C.I.L._ vi.
2099 and 2107.

[334] _Op. cit._ p. 323 foll.; for _famuli_ and _anculi
divi_, Henzen, _op. cit._ p. 145.

[335] See above, p. 121.

[336] p. 312; cp. 320, where he further asserts his
belief that Varro is responsible himself for the
creation of a great number of these Sondergoetter, owing
to his extreme desire to fix and define the function of
every deity in relation to human life; just as the
mediaeval writers Laskowski and Pretorius may have
created many Lithuanian Sondergoetter. As I am not quite
clear on this point, I have not mentioned it in the
text.

[337] _Op. cit._ p. 314, note 1. See above, note 33.

[338] _e.g._ Vaticanus, "qui infantum vagitibus
praesidet"; _Rusina_ from _rus_; _Consus_ from
_consilium_, etc.

[339] See above, p. 84.

LECTURE VIII

RITUAL OF THE _IUS DIVINUM_

I have already frequently mentioned the _ius divinum_, the law governing
the relations between the divine and human inhabitants of the city, as
the _ius civile_ governed the relations between citizen and
citizen.[340] When we examined the calendar of Numa, we were in fact
examining a part of this law; we began with this our studies of the
religion of the Roman city-state, because it is the earliest document we
possess which illuminates the dark ages of city life, so far as religion
is concerned. The study of the calendar naturally led us on to consider
the evidence it yields, taken together with other sources of
information, as to the nature of the deities for whose worship it fixes
times and seasons, or, more accurately, the amount of knowledge to which
the Romans had attained about their divine beings. But we must now
return to the _ius divinum_, and study it in another aspect, for which
the calendar itself does not suffice as evidence.

Perhaps the simplest way of explaining this _ius_ is to describe it as
laying down the rules for the maintenance of right relations between the
citizens and their deities; as ordaining what things are to be done or
avoided in order to keep up a continual _pax_, or quasi-legal covenant,
between these two parties. The two words _ius_ and _pax_, we may note,
are continually meeting us in Roman religious documents. In a prayer
sanctioned by the