Abstract
The process commonly called Interpretatio Romana, by which in ancient times a barbarian deity was identified with some Roman god or goddess, was admittedly of a locally very different nature. To quote an example: In Southern Gaul we find a whole series of Celtic deities connected with hot healing springs, Bormo, Grannus, Belenus, Nisincius, all in due course identified with Apollo. It seems obvious that the function of healing provided the link or association between the native deity and the Roman god. With this sole function their properties were not exhausted. But the fact that there are traces of fertility-aspects, that they were nearly always associated with a female consort or mother, etc., is a thing apart; there is no indication that these characteristics influenced the identification. Neither did the connection with hot springs, as far as I can see. We hear of an Apollo Thermios in Lesbos and at Thermon in Aetolia; in the Aegean island he was at any rate a patron of hot springs. Likewise, there were cults of Apollo near hot springs in Anatolia. But there are no indications whatever that these beliefs influenced the Roman Apollo.
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