[26] “Belief is a virtue, Doubt is a sin.”—Quoted by J. A. Froude, _Short Studies_, vol. i. p. 243. [27] Certain emotional aspects of Greek Religion are dealt with in the subsequent analysis of Plutarch’s teaching. [28] HORACE: _Epist._ i. 6, 15, 16. [29] GASTON BOISSIER: _De la Religion Romaine_, vol. i. p. 21. Cf. CICERO: _De Natura Deorum_, ii. 28. [30] Cf. the remark of SENECA: _Epistolæ ad Lucilium_, i. 21.—“Quod fieri in senatu solet, faciendum ego in philosophia quoque existimo. Quum censuit aliquis, quod ex parte mihi placeat, jubeo illum dividere sententiam, et sequor.”—For a summary of interesting examples of the manner in which this spirit of compromise worked out in practical religious questions, see Boissier, pp. 22, sqq. [31] VIRGIL: _Georgics_, 1. 268-272.—Cf. the note of Servius on this passage: “Scimus necessitati religionem cedere.” On the general character of Roman Religion, cf. CONSTANT DE REBECQUE: _Du Polythéisme Romain_.—“On dirait que les dieux ont abjuré les erreurs d’une jeunesse fougueuse pour se livrer aux occupations de l’âge mûr. La religion de Rome est l’âge mûr des dieux, comme l’histoire de Rome est la maturité de l’espèce humaine.” [32] MACROBIUS: _Saturnalia_, iii. 9.—“Si deus, si dea est, cui populus civitasque Carthaginiensis est in tutela, teque maxime ille,” etc. [33] PLUTARCH: _De Iside et Osiride_. (Passages subsequently quoted.) Cf. DION CHRYSOSTOM: _De Cognitione Dei_. (Vol. i. p. 225, Dindorf’s Text.) [34] DIONYSIUS OF HALICARNASSUS: _De Antiquitatibus Romanorum_, ii. 18.—Though Livy’s account of the administrative measures of Numa is written in a totally different spirit from that of Dionysius, it may be noted that Numa is depicted as introducing religion as an aid to political stability.—“Ne luxuriarentur otio animi, quos metus hostium disciplinaque militaris continuerat, _omnium primum_, rem ad multitudinem imperitam et illis sæculis rudem efficacissimam Deorum metum injiciendum ratus est.” (LIVY, i. 19.) Cicero confesses that the auspices had been retained for the same reason. (_De Div._, ii. 33.) [35] The indignant phrases with which Horace scathes the degeneracy of his own times in this respect clearly indicate the religious aspect of the patriotic self-immolation of Regulus:— “Milesne Crassi conjuge barbara Turpis maritus vixit et hostium (Proh curia inversique mores!) Consenuit socerorum in armis Sub rege Medo Marsus et Apulus _Anciliorum et nominis et togæ_ _Oblitus æternæque Vestæ_ _Incolumi Jove et urbe Roma?_” (_Od._, iii. 5.)