es of Egypt--Isis the mother of nature
with her whole train, the constantly dying and constantly reviving
Osiris, the gloomy Sarapis, the taciturn and grave Harpocrates,
the dog-headed Anubis. In the year when Clodius emancipated
the clubs and conventicles (696), and doubtless in consequence
of this very emancipation of the populace, that host even prepared
to make its entry into the old stronghold of the Roman Jupiter
in the Capitol, and it was with difficulty that the invasion
was prevented and the inevitable temples were banished
at least to the suburbs of Rome. No worship was equally popular
among the lower orders of the population in the capital: when the senate
ordered the temples of Isis constructed within the ring-wall
to be pulled down, no labourer ventured to lay the first hand on them,
and the consul Lucius Paullus was himself obliged to apply
the first stroke of the axe(704); a wager might be laid,
that the more loose any woman was, the more piously she worshipped Isis.
That the casting of lots, the interpretation of dreams, and similar
liberal arts supported their professors, was a matter of course.
The casting of horoscopes was already a scientific pursuit;
Lucius Tarutius of Firmum, a respectable and in his own way learned man,
a friend of Varro and Cicero, with all gravity cast the nativity
of kings Romulus and Numa and of the city of Rome itself,
and for the edification of the credulous on either side confirmed
by means of his Chaldaean and Egyptian wisdom the accounts
of the Roman annals.

The New Pythagoreanism
Nigidius Figulus

But by far the most remarkable phenomenon in this domain
was the first attempt to mingle crude faith with speculative thought,
the first appearance of those tendencies, which we are accustomed
to describe as Neo-Platonic, in the Roman world. Their oldest apostle
there was Publius Nigidius Figulus, a Roman of rank belonging
to the strictest section of the aristocracy, who filled
the praetorship in 696 and died in 709 as a political exile
beyond the bounds of Italy. With astonishing copiousness of learning
and still more astonishing strength of faith he created
out of the most dissimilar elements a philosophico-religious structure,
the singular outline of which he probably developed still more
in his oral discourses than in his theological and physical writings.
In philosophy, seeking deliverance from the skeletons of the current
systems and abstractions, he recurred to