This indifference to ideal elements in the Roman religion was accompanied by a practical and utilitarian tendency, as is clearly enough apparent in the table of festivals which has been already explained.  Increase of substance and of prosperity by husbandry and the rearing of flocks and herds, by seafaring and commerce—­this was what the Roman desired from his gods; and it very well accords with this view, that the god of good faith (-deus fidius-), the goddess of chance and good luck (-fors fortuna-), and the god of traffic (-mercurius-), all originating out of their daily dealings, although not occurring in that ancient table of festivals, appear very early as adored far and near by the Romans.  Strict frugality and mercantile speculation were rooted in the Roman character too deeply not to find their thorough reflection in its divine counterpart.

Spirits

Respecting the world of spirits little can be said.  The departed souls of mortal men, the “good” (-manes-) continued to exist as shades haunting the spot where the body reposed (-dii inferi-), and received meat and drink from the survivors.  But they dwelt in the depths beneath, and there was no bridge that led from the lower world either to men ruling on earth or upward to the gods above.  The hero-worship of the Greeks was wholly foreign to the Romans, and the late origin and poor invention of the legend as to the foundation of Rome are shown by the thoroughly unRoman transformation of king Romulus into the god Quirinus.  Numa, the oldest and most venerable name in Roman tradition, never received the honours of a god in Rome as Theseus did in Athens.

Priests

The most ancient priesthoods in the community bore reference to Mars; especially the priest of the god of the community, nominated for life, “the kindler of Mars” (-flamen Martialis-) as he was designated from presenting burnt-offerings, and the twelve “leapers” (-salii-), a band of young men who in March performed the war-dance in honour of Mars and accompanied it by song.  We have already explained(5) how the amalgamation of the Hill-community with that of the Palatine gave rise to the duplication of the Roman Mars, and thereby to the introduction of a second priest of Mars—­the -flamen Quirinalis- —­and a second guild of dancers—­the -salii collini-.

To these were added other public worships (some of which probably had an origin far earlier than that of Rome), for which either single priests were appointed—­as those of Carmentis, of Volcanus, of the god of the harbour and the river—­or the celebration of which was committed to particular colleges or clans in name of the people.  Such a college was probably that of the twelve “field-brethren” (-fratres arvales-) who invoked the “creative goddess” (-dea dia-) in May to bless the growth of the seed; although it is very doubtful whether they already