So much, then, for magical charms and spells, and the survivals of them in the fully developed Roman religion.[130] It might seem hardly worth while to spend even so much time on them as I have done, and I cannot deny that I am glad now to be able to leave them. My object has simply been to show how little of this kind of practice, which meets us on the threshold of religion, was allowed to survive by the religious authorities of the State; in other words, I wished to make clear that in our inquiries into the nature of the Roman religion it is really religion and not magic that we have to do with. It is really religion; it is desire, beginning already to be effective, to be in right relation to the Power manifesting itself in the universe. The Romans, as I hope to show in the next lecture, when we can begin to know and feel an interest in them, had not only begun to recognise this Power in various forms and functions as one that must be propitiated, because they were dependent on it for their daily needs, but to regulate and make permanent the methods of propitiation. What was the relation between this simple religion and morality--between ritual and conduct--is a very difficult question, to which I shall return later on. Dr. Westermarck has recently come to the conclusion that the religion of primitive man has no true relation to morality, that it is not apt to give a sanction to good action, or to develop the germs of a conscience. But so far as I can discern, the idea of active duty, and therefore the germ of conscience, must have been so intimately connected with the religious practice of the old Latin family that it is to me impossible to think of the one apart from the other. Surely it is in that life that the famous word "_pius_" must have originated, which throughout Roman history meant the sense of duty towards family, State, and gods, as every reader of the _Aeneid_ knows. That the formalised religion of later times had become almost entirely divorced from morality there is indeed no doubt; but in the earliest times, in the old Roman family and then in the budding State, the whole life of the Roman seems to me so inextricably bound up with his religion that I cannot possibly see how that religion can have been distinguishable from his simple idea of duty and discipline. NOTES TO LECTURE III [81] Westermarck, _Origin etc. of Moral Ideas_, ii. 584. [82] Jevons, _Introduction_, p. 33. [83] A useful summary of the whole subject, embodying the results and terminology of Tylor, Frazer, and other anthropologists, is Dr. Haddon's _Magic and Fetishism_, in Messrs. Constable's series, _Religions Ancient and Modern_. See also Marett, _On the Threshold of Religion_, passim.