it was a stock joke in Roman comedy to make a character 'ask for water
from Liber, or wine from the nymphs.' Hence we find in the prayer
formulæ in Cato and elsewhere the most careful precautions to prevent
the accidental omission of the deity concerned: usually the worshipper
will go through the whole list of the gods who may be thought to have
power in the special circumstances; sometimes he will conclude his
prayer with the formula 'whosoever thou art,' or 'and any other name by
which thou mayest desire to be called.' The _numen_ is thus vague in
his conception but specialised in his function, and so later on, when
certain deities have acquired definite names and become prominent above
the rest, the worshipper in appealing to them will add a cult-title, to
indicate the special character in which he wishes the deity to hear:
the woman in childbirth will appeal to Iuno Lucina, the general praying
for victory to Iuppiter Victor, the man who is taking an oath to
Iuppiter as the deus Fidius. As a still later development the
cult-title will, as it were, break off and set up for itself, usually
in the form of an abstract personification: Iuppiter, in the two
special capacities just noted, gives birth to Victoria and Fides.

The conception of the _numen_ being so formless and indefinite, it is
not surprising that in the genuine Roman religion there should have
been no anthropomorphic representations of the divinity at all. 'For
170 years,' Varro tells us, taking his date from the traditional
foundation of the city in 754 B.C., 'the Romans worshipped their gods
without images,' and he adds the characteristic comment, 'those who
introduced representations among the nations, took away fear and
brought in falsehood.' Symbols of a few deities were no doubt
recognised: we have noticed already the _silex_ of Iuppiter and the
boundary-stone of Terminus, which were probably at an earlier period
themselves objects of worship, and to these we may add the sacred