all time the prototype of national, development; and it
is the duty of us their successors to honour both and to learn from
both.

Foreign Worships

Such was the nature and such the influence of the Roman religion
in its pure, unhampered, and thoroughly national development. Its
national character was not infringed by the fact that, from the
earliest times, modes and systems of worship were introduced from
abroad; no more than the bestowal of the rights of citizenship on
individual foreigners denationalized the Roman state. An exchange
of gods as well as of goods with the Latins in older time must
have been a matter of course; the transplantation to Rome of gods
and worships belonging to less cognate races is more remarkable.
Of the distinctive Sabine worship maintained by the Tities we
have already spoken.(14) Whether any conceptions of the gods were
borrowed from Etruria is more doubtful: for the Lases, the older
designation of the genii (from -lascivus-), and Minerva the goddess
of memory (-mens-, -menervare-), which it is customary to describe
as originally Etruscan, were on the contrary, judging from philological
grounds, indigenous to Latium. It is at any rate certain, and in
keeping with all that we otherwise know of Roman intercourse that
the Greek worship received earlier and more extensive attention
in Rome than any other of foreign origin. The Greek oracles
furnished the earliest occasion of its introduction. The language
of the Roman gods was on the whole confined to Yea and Nay or at
the most to the making their will known by the method of casting
lots, which appears in its origin Italian;(15) while from very ancient
times--although not apparently until the impulse was received from
the East--the more talkative gods of the Greeks imparted actual
utterances of prophecy. The Romans made efforts, even at an early
period, to treasure up such counsels, and copies of the leaves of
the soothsaying priestess of Apollo, the Cumaean Sibyl, were accordingly
a highly valued gift on the part of their Greek guest-friends from
Campania. For the reading and interpretation of the fortune-telling
book a special college, inferior in rank only to the augurs and
Pontifices, was instituted in early times, consisting of two men
of lore (-duoviri sacris faciundis-), who were furnished at the
expense of the state with two slaves acquainted with the Greek
language. To these custodiers of oracles the people resorted i