Campus Martius a festival to the Greek Pluto and Persephone under the names Dispater and Proserpina. This festival was to be renewed every saeculum, and ultimately became the festival which Augustus celebrated with such magnificence in 17 B.C. Finally in 238 B.C. the Greek Aphrodite was adopted under the Italian name Flora. You will observe that most of the Greek gods were identified with Roman or Italian divinities long familiar to the Romans; but in every case sooner or later the Greek god so completely overshadowed his Italian counterpart that the Italian lost his identity in the Greek. Besides these divinities which I have named the popular mind identified many others, and in the end a large part of the Greek pantheon crept into the Roman system. The temple for Jupiter and his associates, Juno and Minerva, had been built on the Capitoline Hill in the Etruscan style and the three gods were represented by Etruscan terra-cotta images; but the homes of the Greek divinities were erected in the Greek style by Greek architects, and the statues of the divinities were copies of statues in Greek cities. These set models for the representation of other gods. We can readily understand how men’s concepts of their gods were profoundly influenced by their artistic representations. The introduction of these Greek gods is probably to be connected with the political struggles of the two centuries between 500 and 300 B.C. At the beginning of the Republic the patricians were the only ones who had considerable political rights or who enjoyed the privileges of the state religion, whereas the plebeians were struggling to secure admission to both political and priestly offices; and during these two centuries the humbler class found religious satisfaction in the worship of these new gods, whose rites were public, open to all, and not restricted to the privileged citizens, as were the rites of the older divinities. In 367/6 B.C., the plebeians secured admission to the consulate and to the College of Ten who had charge of the Sibylline Books, and by the year 300 they had obtained a right to all important political offices, including practically all the priesthoods. A social significance also attached to the temples of these new gods: that of Mercury, the god of trade, became the resort of the guild of merchants; the temple of Minerva on the Aventine the center for the various guilds of craftsmen, including that of poets. Along with the Greek gods had come also the Greek ritual. The Hellenization of Roman religion may be said to have been completed by the year 217 B.C. when, as ordered by the Sibylline Books, at the great festival of the lectisternium twelve gods were represented as sharing a sacred meal with the people; these twelve gods were Greek divinities, although all but Apollo were called by Roman names: Jupiter and Juno, Neptune and Minerva, Mars and Venus, Apollo and Diana, Volcanus and Vesta, Mercury and Ceres.[266] While