quired
mention, must it be taken as belonging to more than a section of the
Roman population. Most Romans would look upon it and other deviations
with acquiescence, some with contempt, and perhaps some with a shake
of the head, while themselves satisfied with an indifferent conformity
to the more established customs of the state.

Setting aside the devotees of the mystic, the more ordinary point of
view was that between Romans and the established gods of Rome there is
an understanding. The gods will support Rome so long as Rome pays to
them their dues of formal recognition. Their ritual must not be
neglected by the authorities; it is not necessary for an individual
member of the community to concern himself further in the matter. The
state, through its appointed ministers, will make the necessary
sacrifices and say the necessary words; the citizen need not put in an
appearance or take any part. He will not do or say anything
disrespectful towards the deities in question, and he will enjoy the
festivals belonging to them. If remarkable portents and disasters
occur, he will agree that there is something wrong in the behaviour of
the state, and that there must be some public purification or other
placation of the gods. If the state orders such a proceeding, he will
perform whatever may be his share in it. So far he is loyal to the
"religion of the state."

[Illustration: FIG. 112.--HOUSEHOLD SHRINE. (Pompeii.)]

In his private capacity he has his own wants, fears, and hopes. He
therefore betakes himself to whatever divinity he considers most
likely to help him; he makes his own prayers and vows an offering if
his request is granted. Reduced to plain commercial language his
ordinary attitude is--no success, no payment. A cardinal difference
between the religion of the Romans and our own is to be seen in the
nature of their prayers. They always ask for some definite
advantage--prosperity, safety, health, or the like. They never pray
for a clean heart or for some moral improvement. Of more importance
than the man's moral condition will be his scrupulous observance of
the right external practices. Unlike the Greek, he will cover his head
when he prays. He will raise his hand to his lips before the statue,
or, if he is appealing to the celestial deities, he will stretch his
palms upwards above his head; if to the infernal powers, he will hold
them downwards. These are the things that matter.

At home, if he belongs to the