This dissertation explores a group of Roman personifications—concordia, fides, honos, mens, pietas, salus, victoria, virtus—that Cicero discusses in De natura deorum and De legibus. I refer to them as utilitates, following the recurring term utilitas in the dialogues. These are not rhetorical abstractions or “minor” gods, as often presumed. Rather, they are civic virtues personified, worshipped through public cult, and deeply embedded in Roman religion and ethical discourse. Chapter I re-examines the religious and philosophical seriousness of these figures, contesting Christianizing and modernizing assumptions that have shaped much of the secondary literature. My approach is emic: I situate these deified virtues within Roman epistemologies and social practice, where they operated simultaneously as abstract concepts, divine agents, and civic ideals. Their semantic density lies in a metonymic structure: their names refer not only to a human quality, but also to its divine embodiment and the benefit it produces. In this framework, the divine is not a transcendent power, but a civic and moral presence. Chapter II turns to the literary challenges of representing these personifications, particularly in Virgil’s Aeneid, where ambiguity between abstraction and divinity is a poetic feature, not a flaw. I argue that our editorial practices—especially typographic conventions like capitalization—have often flattened this ambiguity. As a remedy, I advocate for the use of small caps to mark a deliberate in-betweenness and reflect the interpretive indeterminacy built into the ancient texts themselves. Chapter III analyzes the ethical dimension of these figures. Drawing primarily on De officiis, I show how the utilitates provide moral orientation in situations of competing obligations. They codify what is appropriate, model ethical behavior, and affirm the primacy of communal well-being over private interest. Their agency lies in their commemorative function: they recall and prescribe action through exempla, legislation, and cultic presence. The gods, in this context, are moral actors and civic participants. The epilogue considers Pudicitia as a potential addition to this group. Though not included by Cicero among the utilitates, she shares their defining features: she is an abstract noun, a literary figure, and a goddess with a cult. Her case reinforces the broader argument that Roman religion conceptualized civic virtues as divine forces with distributed identity and collective agency. This study reframes the so-called “deified abstractions” as vital elements of Roman polytheism. It argues that divinity, for the Romans, was neither purely mythological nor simply symbolic, but ethically functional and publicly enacted.