In the same way, if we wish to form a picture of the genuine Roman religion, we cannot find it immediately in classical literature; we must banish from our minds all that is due to the contact with the East and Egypt, and even with the other races of Italy, and we must imagine, so to speak, a totally different mental orientation before the great influx of Greek literature and Greek thought, which gave an entirely new turn to Roman ideas in general, and in particular revolutionised religion by the introduction of anthropomorphic notions and sensuous representations. But in this difficult search we are not left without indications to guide us. In the writings of the savants of the late Republic and of the Empire, and in the Augustan poets, biassed though they are in their interpretations by Greek tendencies, there is embodied a great wealth of ancient custom and ritual, which becomes significant when we have once got the clue to its meaning. More direct evidence is afforded by a large body of inscriptions and monuments, and above all by the surviving Calendars of the Roman festival year, which give us the true outline of the ceremonial observances of the early religion. It is not within the scope of this sketch to enter, except by way of occasional illustration, into the process of interpretation by which the patient work of scholars has disentangled the form and spirit of the native religion from the mass of foreign accretions. I intend rather to assume the process, and deal, as far as it is possible in so controversial a subject, with results upon which authorities are generally agreed.
Social equality of religion or belief protects individuals against discrimination related to their religious identity. It also requires the state to treat all religions and non-religious belief systems in a similar fashion, and to be even-handed in its treatment of religious identity, compared with other identities of gender, sexuality, race, disability or social caste.
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