Such strange multiple combinations as these suggest that expressions like Moles Martis or Virites Quirini are only another form of the usual cult-title, expressing adoration of the power of the deity addressed; and it is only reasonable to explain the others of the same group on the same principle. As we have seen, Roman scholars themselves explained Nerio Martis as equivalent to Virtus Martis; Herie Iunonis probably means something of the same kind; the others are not so easily explained, and guesswork about them is unprofitable. But I hope I have said enough to show that there is absolutely no good ground for supposing that these combinations of names in nominative and genitive indicate a relationship of any kind except a qualitative one. Abstract qualities, let us note, are usually feminine in Latin, and I think it is not improbable that abstractions such as Fides and Salus, which were deified at a very early period at Rome, may have reached divinity by attachment to some god from whom they subsequently became again separated.[313] And lastly, we can trace the same tendency to combine names and ideas together far down the course of Roman history; witness the combination of Genius with cities, legions, gods, etc., as well as with the individual man, and again such expressions as Pietas Legionis, by analogy with which von Domaszewski, wrongly as I think, would explain those we have been discussing.[314] Before leaving this complicated and cloudy system of divine nomenclature, it is as well to ask the question once more, even if we cannot answer it, whether if left to itself it might have developed into a polytheistic system of personal deities. I will give my own opinion for what it is worth. I do not think that such a result could have been reached without the magic touch of the Greek poet and artist, or the arrival of Greek deities and their images in Latium. Professor Sayce, in his Gifford lectures on the religion of Babylonia, has shown how the non-Semitic Sumerians knew only of spirits and demons until the Semite arrived in the Persian Gulf with his personal gods of both sexes;[315] and I gather that he does not suppose that without such immigration the Sumerian ideas of divinity could have become personalised. The question is not exactly the same at Rome; for there the spirit world had passed into the hands of an organised priesthood occupied with ritual, and especially with its terminological aspect; and the chance of personalisation, if it were there at all, lay in the importance of the functional name. But the question is after all beside the mark; we shall see what happened when the Greeks arrived. We may be content at present to note the fact that they found the functional terminology sufficiently advanced to take advantage of it, and to revolutionise the whole Roman conception of the divine.