lt to her
individually under various aspects of the worship of Athena with whom
she gradually became identified, but in the old Aventine temple the
original idea of Minerva, the working man's friend, continued
practically unchanged. Doubtless the society of Servius's day, who
witnessed the coming of Minerva, did not realise what this introduction
meant, and how absolutely necessary it was for Rome's future
development that the artisan class should be among her people, and that
this class should be represented in the world of the gods. They little
knew that in the temple on the Aventine was being brought to expression
the trade-union idea, which was to pass over into the mediaeval guild of
both workmen and masters, still under religious auspices, and to find a
latter-day parody in the modern labour-union, with its spirit of
hostility to employers, and its indifference, at least as an
organisation, to things religious.

Trade and handicraft were thus added to the Roman world, of men on
earth, and of the gods above the earth, and it remains for us to
consider the awakening of the political spirit and its corresponding
religious phenomenon; but before we do this, we must clear the way by
casting aside one ancient hypothesis connected with Servius's religious
reforms, which is not correct, at least in the way in which the ancients
meant it.

The writing of the earlier period of Rome's history is sometimes
complicated rather than helped by the statements of the generally
well-meaning but often misguided historians of later times. Their real
knowledge of the facts was in many cases no greater than ours, while
they lacked what modern historians possess: a breadth of view and a
knowledge of the phenomena of history in many periods and among many
nations. The study of the social and religious movements under Servius
presents us with an interesting illustration of this. It was customary
namely to ascribe to Servius Tullius the introduction of the cult of
Fortuna, and Plutarch takes occasion twice in his _Moralia_ to describe
the interest of Servius in this cult and to recount the extraordinary
number of temples which he built to the great goddess of chance under
her various attributes. The Romans of Plutarch's day thought of Fortuna
in very much the way in which their poets, especially Horace, described
her, as a great and powerful goddess of chance, the personification of
the element of apparent caprice which seems to be presen