recorded as subjecting Religion to the selective power of reason and good taste. Reason decides what it is becoming for the Divine Nature to be, and everything inconsistent with this salutary notion is rigidly excluded from the State Religion. Romulus teaches the Romans that the gods are good, and that their goodness is the cause of man's happiness and progress; he instructs them in Temperance and Justice, as the bases of civic concord, and of the advantages resulting therefrom; he inculcates military Fortitude as the best means of securing the undisturbed practice of the other virtues, and the social blessings springing from such practice; and he concludes that Virtue is not a matter of chance, or the result of supernatural inspirations, but the product of reasonable laws when zealously and faithfully carried into practice by the citizens. Reason is here clearly represented as the lawgiver of Religion, and the cause and origin of the practical virtues. Dionysius may, as we have suggested, be endeavouring to explain, by an ex post facto piece of history, the existence of certain characteristics of the Roman constitution as exhibited in its later developments, but these features are not the less evident and essential parts of the system because we cannot accept any particular account of the time and manner in which they were incorporated with it.
Further, the Roman administrative authority deliberately repressed the exhibition of religious enthusiasm
- [Footnote: Deorum metum injiciendum ratus est." (Livy, i. 19.) Cicero confesses
that the auspices had been retained for the same reason. (De Div., ii. 33.)]
