If it reads like I'm saying Romans weren't religious, I made a mistake. I mentioned that they were thought to be the most religious people in the world. I'm saying they weren't superstitious. Many Japanese celebrate Shinto ceremonies without buying into the mythology. This doesn't stop the ceremonies from being religious. That's the comparison I intended.zompist wrote: ↑Tue Feb 11, 2025 4:51 pm I agree that Roman religion wasn't "what we are used to", but I think you're distorting things a bit by talking about "belief". Roman religion wasn't about mythology; it had no required beliefs. So its practitioners weren't hypocrites for not doing something ("believing") that their religion didn't require them to do.
As for the relevance of belief, I don't think Romans would find it surprising for us to expect them to believe their religion. In the Tusculan Disputations, Cicero asks people about mythology. Everyone reacts like, "Do you think I'm an idiot?" 1. This is not the reaction Plato records in his Dialogues. 2. If people weren't expected to believe in myth on some level, I don't think Cicero would have asked people about belief in that way.
There is fortune telling in Shinto, elaborate ceremonies for the mikado (often inspired by Vajrayana symbolism), etc.zompist wrote: ↑Tue Feb 11, 2025 4:51 pm Their religion just doesn't fit into modern boxes. These "skeptics" walked around Rome with boxes of chickens. That was because officials needed to perform auspices to consecrate any official action, which could include moving between districts in the city. The chickens had to behave in a particular way for the auspices to be favorable. The official was the final judge of whether they were. (The chicken handler was called the pullarius.)
Now Laozi tells us that "ritual is the husk of faith"... but this is far more than saluting the flag or saying a prayer. And other aspects of Roman religion, such as sacrifices or consulting the Sybilline oracles, took even more time and energy. Nor could these activities be delegated to priests: the celebrants were civic officials, and besides, retired civic officials often became priests, as it was a nice lifetime appointment.
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All this should be balanced with a mention of the mysteries, which involved intense events and doctrines told in secret. These too didn't come with any statement of belief, but they allowed shared, heavy emotion that otherwise had no place in the civic religion.
I have been to a Gnostic Mass one time. I understand the urge to imbue life with meaning, even though I personally prefer not to do it in the religious way.
Challenging the forms of religion doesn't mean ignoring it. On the other hand, when you are dealing with a religion like Rome's, which mostly consists of forms, any thoroughgoing divergence in form is a challenge to the religion as practiced. Unlike in Christianity, there's no defense like "faith is more important than the rite". The rite is the religion.zompist wrote: ↑Tue Feb 11, 2025 4:51 pm It's also worth noting that when Augustus took power in a monarchical coup, he carefully accumulated religious offices: he was head of all four priestly colleges. And the Romans spent considerable energy deifying the emperors, which included building temples all over the Empire and holding sacrifices. It's a lot of work if the religion was empty. (On the other hand, the attitude of "it's very very important to do the rituals, but it's discouraged to talk about what they mean" would be a position Confucius would approve of.)