the personification of health, prosperity, and the public welfare, among the Romans. In the
first of these three senses she answers very closely to the Greek Hygieia, and was accordingly
represented in works of art with the same attributes as the Greek goddess. In the second sense
she represents prosperity in general. (Plaut. Cist. 4.2. 76; Terent. Adelph. 4.7, in fin.; Cic. pro Font. 6), and was
invoked by the husbandmen at seed-time. (Salus publica or Romana). In this
capacity a temple had been vowed to her in the year augurium Salutis. In the time of Cicero, this ceremony
had become a mere matter of form, and neglected; but Augustus restored it, and the custom
afterwards remained as long as paganism was the religion of the state. (Sueton. Aug. 31 ;
de Mens. 4.10;
comp. Cic. de Leg. 2.8.) This solemnity was conducted with prayers and
vows for the good of the people, and the success of the generals and magistrates, and took
place on some day on which there was no disturbance, discord, or any thing else which, as a
bad omen, might have interfered with the prayers. (Cic. de Div. 1.47 ;
s. v. Maximum
praetorem.) Hence it was regarded as a favourable sign when the people were cheerful and
joyous, even to excess, and for this reason the magistrates even allowed themselves to be
ridiculed by the people. (Lydus, l.c.) Salus was represented, like
Fortuna, with a rudder, a globe at her feet, and sometimes in a sitting posture, pouring from
a patera a libation upon an altar, around which a serpent is winding itself. (Hirt, Mythol. Bilderb. p. 109.)