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manner in which Africa and the East were treated could not be recommended in the case of Gaul and Spain; so, when he undertook to restore the position of the Lares and Penates, he included among them the Gaulish divinities, who were henceforth styled Augusti. The result in each instance was that the name of the Gaulish god came to be treated more or less as a mere epithet to that of the Roman divinity, with which he began to be regarded as identical: thus the Gaulish Grannos became Apollo Grannus, and Belisama became Minerva Belisama, and so in other cases. Nay, the Roman god not unfrequently seized on the attributes of the native one even to the extent of assuming his Gaulish costume and non-classical appearance, as is amply proved by the images extant in great numbers in France: among others, Mercury, instead of retaining the aspect given him by Italian art, appears often in a form which has been found to recall rather the beauty and artistic perfection of the Greek Apollo. The Roman policy which reduced the Gaulish divinities to Lares Augusti did not stop at that point; for the cult of the Roman gods as such had been introduced, and, as it established itself over the country, it brought with it also that of Mithras, Cybele, and other non-Italian gods and goddesses to whom the Roman pantheon opened its doors. Further, it is found that the worship of the Roman and quasi-Roman divinities was conducted under the superintendence of men of good birth, who bore the title of pontiffs, augurs or flamens; but those in charge of the cult of the Gaulish Lares Augusti were usually freedmen, who bore the designation of Seviri Augusti, and had to discharge their office free of expense to the state. In a word, the Gaulish gods and goddesses were reduced