By the time when Latin literature begins, the genuine Roman religion had already been overlaid by foreign cults and modes of thought, by the classical period it was - except in formal observance - practically buried and to a large extent fossilized.
No doubt the later indigitamenta (" bidding-prayers") which give us detailed lists of the spirits which preside over the various actions of the infant, or the stages in the marriage ceremony, or the agricultural operations of the farmer, are due in a large measure to deliberate pontifical elaboration, but they are a true indication of the Roman attitude of mind, which reveals itself continually in the analysis of the cults of the household or the festivals of the agricultural year.
We find then two prominent notes of the state influence, firstly, the adaptation of the old ideas of the household and agricultural cults to the broader needs of the community, especially to the new necessities of internal justice between citizens and war against external enemies, and secondly the organization of more or less casual worship into something like a consistent system.
The later stages represent not the spontaneous development of the genuine Roman religion, but its alteration and supersession by new cults and ideas introduced from foreign sources.
Other Italian cults introduced at this period were those of Juno Sospes and Juno Regina, Venus and Fortuna Primigenia, a goddess of childbirth who came from Praeneste.