by the operation of reason and intelligence.[1] Horace's opinion respecting the viciousness of the man who indulges in a too excessive love of virtue is the opinion, if not of a Greek, at any rate of a Roman who is saturated with Greek philosophy;[2] but the early character of the poet's countrymen, as evinced not less in their Religion than in their general outlook on life, is as little disposed to extravagance as the strongest advocate of aurea mediocritas could well desire. Roman Religion, influenced to some extent as it was by the gloomy terrors of Etruscan superstition, found its value and its meaning, from the gods of the Indigitamenta downwards, in the fact that it was an appeal to the intelligence of the citizen. That this appeal operated in a narrow sphere of duties and was not unaffected by mean and sordid considerations does not militate against its general character as an address to the reason rather than an invocation to the passions. Ancient critics found for the word "Religio" a derivation which pointed to carefulness and regularity as qualities inherent in its essential meaning;[3] and that avoidance of disordered excess, which tends to compromise, was as conspicuous in early Roman religious practice as it was in the sternest of Greek philosophies when transplanted to Roman soil, and interpenetrated with the Roman character.[4] This spirit of compromise was*
- ↑ Certain emotional aspects of Greek Religion are dealt with in the subsequent analysis of Plutarch's teaching.
- ↑ Horace: Epist. i. 6, 15, 16.
- ↑ Gaston Boissier: De la Religion Romaine, vol. i. p. 21. Cf. Cicero: De Natura Deorum, ii. 28.
- ↑ Cf. the remark of Seneca: Epistolæ ad Lucilium, i. 21.—"Quod
