The name of Minerva, the Roman Athênê, is said to be derived from an old Etruscan word signifying mental action.[280] In the songs of the Sabians the word "promenervet" is used for "monet." The first syllable evidently contains the root, which in all Aryan languages implies thought. The Trinity of the Capitol, therefore, united Power, Wisdom, and Affection, as Jupiter, Minerva, and Juno. The statue of Minerva was placed in schools. She had many temples and festivals, and one of the former was dedicated to her as Minerva Medica. The Roman pantheon contained three classes of gods and goddesses. First, the old Italian divinities, Etruscan, Latin, and Sabine, naturalized and adopted by the state. Secondly, the pale abstractions of the understanding, invented by the College of Pontiffs for moral and political purposes. And thirdly, the gods of Greece, imported, with a change of name, by the literary admirers and imitators of Hellas. The genuine deities of the Roman religion were all of the first order. Some of them, like Janus, Vertumnus, Faunus, Vesta, retained their original character; others were deliberately confounded with some Greek deity. Thus Venus, an old Latin or Sabine goddess to whom Titus Tatius erected a temple as Venus Cloacina, and Servius Tullius another as Venus Libertina,[281] was afterward transformed into the Greek Aphroditê, goddess of love. If it be true, as is asserted by Nævius and Plautus, that she was the goddess of gardens, as Venus Hortensis and Venus Fruti, then she may have been originally the female Vertumnus. So Diana was originally Diva Jana, and was simply the female Janus, until she was transformed into the Greek Artemis. The second class of Roman divinities were those manufactured by the pontiffs for utilitarian purposes,--almost the only instance in the history of religion of such a deliberate piece of god-making. The purpose of the pontiffs was excellent; but the result, naturally, was small. The worship of such abstractions as Hope (Spes), Fear (Pallor), Concord (Concordia), Courage (Virtus), Justice (Æquitas), Clemency (Clementia), could have little influence, since it must have been apparent to the worshipper himself that these were not real beings, but only his own conceptions, thrown heavenward.