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. Neither will any attempt be made to follow the
development which the early religion underwent in later periods, when
foreign elements were added and foreign ideas altered and remoulded the
old tradition. We must confine ourselves to a single epoch, in which
the native Roman spirit worked out unaided the ideas inherited from
half-civilised ancestors, and formed that body of belief and ritual,
which was always, at least officially, the kernel of Roman religion,
and constituted what the Romans themselves--staunch believers in their
own traditional history--loved to describe as the 'Religion of Numa.'
We must discover, as far as we can, how far its inherited notions ran