A key feature defining Roman society is their devout practice of religion and it’s pervasive presence in all aspects of Roman life. The Romans in part defined the essence of “Roman-ness” by their religious practice, as Cicero said “We Romans are far superior in religio, by which I mean, the worship of the gods.”(Warrior, 1.1) In addition to helping give definition to what it meant to be roman in general, religion also contributed to the structure societal hierarchies. At the top levels of society generals and leaders of state were devout and would ask for favor before taking actions. This is exemplified in Cicero’s On Behalf of Murena (Warrior, 4.6) where he opens a legal defense with a prayer of petition to the gods on behalf of the man he is defending. There are many examples of generals asking for the blessings of the gods before going into battle or during war such as the prayer Livy attributes to Scipio before he invaded Africa (Warrior, 4.7). This happened often enough to be parodied in literature such as the slave in Plautus’ Persian mocking the prayer of thanksgiving given by the victorious general (Warrior,4.8).

In times of trouble religious ritual was used to promote unity. When the Romans went to war with Aantiochus, Livy records that the senate declared a time of public prayer (supplicatio) for victory. (Warrior, 4.17) This shows that not only the prayers of individuals were needed to gain the favor of the gods but also Rome as a collective, this type of thinking would certainly help unite Rome. Another example of this given by Livy is when a lectisternium (religious festival where statues of gods were place on draped couches outside and worshiped) to beg for pax deorum (peace of the gods) while Rome was stricken with plague. The health and success of the state was directly tied to the religious practice of individuals, households, and groups. Sometimes religious leaders shaped public action, such as the example given by Cicero in On the Nature of the Gods. When a vitium (error) was made in the election of the consuls, some of the most powerful men in Rome, and they were told to step down by the haruspices (diviners or soothsayers) and they did (Warrior, 1.26). The thought of retaining their rank and power despite the religious implications was unthinkable to them.

The defining nature of religion could also be seen in voluntary associations, or collegium. In a letter to Pliny responding to a request to form a group of firefighters the emperor Trajan says “Whatever we name them and for whatever purpose we grant people to come together, in short order they become political and religious brotherhoods.”(Reasoner, pp. 145) Not only did non religious groups take on a religious slant, but there were many groups devoted to Gods or for religious association explicitly. These groups show that people chose to define themselves and their groups religiously.