It is a remarkable story that towards the end of the sixth century of Rome, the religious books of Numa were accidentally brought to light by the discovery of his tomb under the Janiculum. They were read by A. Petillius, the prætor urbanus, and by him ordered to be burned in the comitium, because their contents tended to overthrow the religious rites then observed in Rome. We cannot but connect with this story what is told of Tarquinius the elder, how he cleared away the holy places of the Sabine gods from the Capitoline Hill, to make room for his new temple; and the statement which Augustine quotes from Varro, and which is found also in Plutarch, that during the first hundred and seventy years after the foundation of the city, the Romans had no images of their gods. All these accounts represent a change effected in the Roman religion; and the term of one hundred and seventy years, given by Varro and Plutarch, fixes this change to the reigns of the later kings. It is said also that Jupiter, Juno, and Minerva, the three deities to whom the Capitoline temple was dedicated, were the very powers whose worship, according to the Etruscan religion, was essential to every city; there could be no city without three gates duly consecrated, and three temples to these divinities. But here again we gain a glimpse of something real, but cannot make it out distinctly. Images of the gods belong rather to the religion of the Greeks than of the Etruscans; and the Greek mythology, as well as Grecian art, had been familiar in the southern Etruscan cities from a very early period, whether derived from the Tyrrhenians, or borrowed directly from Hellas or the Hellenic colonies. Grecian deities and Greek ceremonies may have been introduced, in part, along with such as were purely Etruscan. But the science of the haruspices, and especially the attention to signs in the sky, to thunder and lightning, seems to have been conducted according to the Etruscan ritual; perhaps also from the same source came that belief in the punishment of the wicked after death, to which Polybius ascribes so strong a moral influence over the minds of the Romans, even in his own days. And Etruscan rites and ordinances must have been widely prevalent in the Roman commonwealth, when, as some writers asserted, the Roman nobility were taught habitually the Etruscan language, and when the senate provided by a special decree for the perpetual cultivation of the Etruscan discipline by young men of the highest nobility in Etruria; lest a science so important to the commonwealth should be corrupted by falling into the hands of low and mercenary persons. CONSTITUTION