The deities originally belonging to the city of the four regions, _i.e._ to the city of the calendar of Numa, were known to Roman antiquarians as _di indigetes_, in contra-distinction from the _di novensiles_ or imported deities, with which at present we have nothing to do. On the basis of the calendar, and of the names of the most ancient priesthoods attached to particular cults, the Rex and the Flamines, Wissowa (_R.K._ p. 16) has constructed a list of these _di indigetes_ which may be accepted without any further reservation than he himself applies to it. They are thirty-three in number, but in two cases we have groups instead of individuals, viz. the Lares and the Lemures: the plurality of the Lares (_compitales_) we have already explained, and the Lemures, the ghosts of departed ancestors, we may also for the present leave out of account. Others are too obscure to help us, _e.g._ Carna, Angerona, Furrina, Neptunus, Volturnus,[222] except in so far as their very obscurity, and the neglect into which they and their cults fell in later times, is proof that they were not thought of as lively personal deities. Then, again, there are others whose names are suggested by certain festivals, Terminus, Fons, Robigus, who seem to be simply survivals from the animistic period--spirits inherent in the boundary-stone, the spring, or the mildew, and incapable of further development in the new conditions of city life. Faunus, the rural semi-deity, perhaps representing a group of such beings, appears in the list as the deity of the Lupercalia; but this is a point in which I cannot agree with Wissowa and the majority of modern authorities.[223] We are struck, as we examine the list further, by the adjectival character of many of the names--Neptunus, Portunus, Quirinus, Saturnus, Volcanus, Volturnus: these are not proper names, but clearly express some character or function exercised by the power or _numen_ to whom the name is given. Saturnus is the most familiar example; the word suggests no personality, but rather a sphere of operations (whether we take the name as referring to sowing or to seed maturing in the soil) in which a certain _numen_ is helpful. Saturnus, Volcanus, Neptunus were indeed identified later on with Greek gods of a ripe polytheistic system, and have thus become quite familiar to us, far too familiar for a right understanding of early Roman ideas. We might naturally expect that the identification of Saturnus with Kronos, of Neptunus with Poseidon, would give us some clue to the original Roman conception of the _numen_ thus Graecised, but it is not so. Neptunus may have had some connection with water, rain, or springs, but we have no real proof of it, and it is impossible to say why Saturnus became Kronos.[224] The only certain result that we can win from the study of these adjectival titles is that they represent a transition between animism and polytheism, a transition exactly expressed by the one word _numen_.