the influx of foreign elements. This is what occurred in ancient Rome,
and it is because ancient Roman religion was not capable of organic
development from within, that the curious things happened to it which
our history has to record. It is these strange external accretions which
lend the chief interest to the story, while at the same time they
conceal the original form so fully as to render the writing of a history
of Roman religion extremely difficult.

Yet it must not be supposed because Roman religion was unable to adapt
itself to the new constitution of society with its contrasted classes,
and to the new commercial and political interests which attracted the
attention of the upper classes, that it was absolutely devoid within
itself, within its own limitations, of a certain capability of
development. For several centuries after outside influences began to
affect Rome, her original religion kept on developing alongside of the
new forms. The manner in which it developed is thoroughly significant of
the original national character of the Romans.

We have seen that from the very beginning the nature of the gods as
powers rather than personalities tended to emphasise the value and
importance of the name, which usually indicated the particular function
or speciality of each deity and was very often the only thing known
about him. In the course of time as the original name of the deity began
to be thought of entirely as a proper name without any meaning, rather
than as a common noun explaining the nature of the god to which it was
attached, it became necessary to add to the original name some adjective
which would adequately describe the god and do the work which the name
by itself had originally done. And as the nature of the various deities
grew more complicated along with the increasing complications of daily
life, new adjectives were added, each one expressing some particular