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Римская религия во времена Второй Пунической войны
The article highlights the role of the Roman religion during the war with Hannibal. Public prayers and vows, ancient ceremonies and new rites all this and many other things returned the faith in victory, overcome diffi culties and joined the civil community in the face of the formidable foe. Religious acts were psychologically signifi cant, infl ated hope for the help of gods. Immediate execution of acts that promised salvation, the publicity and emotionality of such acts as well really encouraged. Due to the above mentioned upon the most overwhelming defeats of the roman troops (at the Trasimene lake and at Cannes) the reasons of defeats were transmitted to the religious sphere of life from the civil one, that is analyzed in detail in the present article. In the roman politic doctrine the special emphasis put on the sacral powers of the high magistrates, because only such authorities, but not the priests bore the main responsibility for the pax deorum. Vesting the religious powers on the magistrates, fi rst of all the right of auspices, took place during the magistrates elections. In the time of the Second Punic War during the high magistrates elections religious and political problems happened numerous times especially in the beginning of war. The analysis showed that religious but not political reasons and factors prevailed in the events of 217–215 B.C. In such situations religious events followed political ones. However the vice versa took place as well. Expiatory rites held by magistrates in respect of numerous prodigia were signifi cant for infusion of faith in the help of gods and fi nal success at war. Traditional means for setting of pax deorum prevailed, however prodigia provided an opportunity to innovate the religious system of the Roman republic. Anyhow such innovates one way or another related to the roman cult and roman legendary history. During the war with Hannibal some symptoms of ideological crisis took place, notwithstanding the interference of the authorities needed just once (in 213 B.C.). The measures taken that time appeared to be effi cient so there was no the problem arisen in future. Including but not limited bans the authorities used the other measures to resist the need for new means of contact with the gods i.e. partial satisfaction of the need. Thus the ruling class succeeded to hold the diff erent religious innovations within the existing structure, the structure which was amended relatively little taking the scope of the military and political crisis into consideration. Notwithstanding the most serious shocks, the roman religion reached the main goals i.e. it gave the hope for a better to the people and mobilized the people for struggle.