cter of the cult in Latium
was secondary, and that the connection of the temple and cult with the
Roman cavalry was a natural result, but not a primary feature, of its
introduction. I should be inclined to look on it as coming in with the
building of the temple, which was probably of later origin than the
original introduction of the cult.

Some time after the calendar was drawn up, a deity was established on
the Aventine, _i.e._ not within the _pomoerium_, whose arrival marks a
development in the organisation of handicraft. We cannot indeed _prove_
that the settlement of Minerva on the Aventine took place so early, but
we have strong grounds for the conclusion.[482] This temple was in
historical times the religious centre of trade-gilds; and these gilds
were by universal Roman tradition ascribed to Numa as founder, which
simply means that they were among the oldest institutions of the
City-state. As Minerva does not appear in the calendar, had no _flamen_,
and therefore must have been altogether outside the original patrician
religious system, the natural inference is that the temple was founded,
like the shrines of Hercules and the Twin Brethren, towards the end of
the period we are dealing with, and was from the first the centre of the
gilds. Of those mentioned by Plutarch in his life of Numa (ch. 17), we
know that the following gilds belonged to Minerva: _tibicines_, _fabri_
(carpenters?), _fullones_, _sutores_; and it is a reasonable guess that
the others, _coriarii_, _fabri aerarii_, and _aurifices_, were also
under her protection. These trades, as Waltzing remarks in his great
work on Roman gilds,[483] are all in keeping with the rudimentary
civilisation of primitive Rome; they are those which were first carried
on outside of the family. Workers in iron are not among them; bronze is
still the common metal.

Now of course we must not go so far as to assume that none of these
trades existed before the cult of Minerva came to Rome; but from her
close association with them all through Roman history, and from the fact
that the Romans were originally an agricultural folk, as the calendar
shows, with a simple economy and simple needs, it is legitimate to
connect the arrival of the goddess with the growth of town life and the
demand for articles once made in rude fashion chiefly on the farms, and
with a period of improvement in manufacture, and the use of better
materials and better methods. Whence, then, did these impr