It is when we advance to the later monarchy, which we may speak of without hesitation as an Etruscan dynasty, that we find a change beginning, both in the forms and objects of the cult, which marks an epoch in Roman religious history. The oldest Calendar, that of the large letters in the Fasti, tells us of course nothing of this. But in the _additamenta ex fastis_, and in later literary allusions, we have a considerable body of material to help us in following out the character and consequences of this change. It is at this point, or rather at the end of the monarchy, that we begin to hear of the building of real temples, as distinct from luci, sacella, arae, or fana; of the introduction into these of statues of the gods, of the _Graecus ritus_ in sacrifice, and of the appearance of new deities, some of them apparently connected with new elements of population. This epoch is most clearly marked by the building of the great temple on the Capitol of Jupiter, Juno, and Minerva, an Etruscan Trias, perhaps ultimately of Greek origin, whose statues, as we have seen, were invited in true polytheistic fashion to partake of a feast every year on the Ides of September, the _dies natalis_ of the temple. This temple was dedicated in B.C. 509, directly after the expulsion of Tarquinius Superbus. The next of which we hear is that of the old Roman Saturnus (B.C. 497), now strangely represented by a fettered statue, and worshipped henceforward _Graeco ritu_, with the head uncovered. Next comes Mercurius (B.C. 495), a god unknown to the most ancient Fasti; then Ceres, the Greek Demeter under a familiar Italian name (B.C. 493); next Fortuna with a statue (B.C. 486), an imported goddess, to whom Servius Tullius, if tradition can be trusted, had already erected temples. To this same age belongs probably the temple of Diana on the Aventine, with a Greek ξόανον and the introduction of Apollo-worship as a popular cult. If we follow the catalogue of dedications during the two centuries following the abolition of the monarchy[1503], we find that out of fourteen of which the dates are known to us, six are Greek or Graeco-Etruscan, three more admit before long a non-Roman ritual under the influence of the _duoviri sacris faciundis_, and five are known to have contained statues from an early period. Only three, those of Dius Fidius, of Juno Lucina, and of Mater Matuta, can be said to have been genuine Roman foundations. Without doubt a great change is here indicated which has come over the Roman religion, both in cult and theology. New elements of population, new relations with conquerors or conquered, new commercial enterprise, new experiences of war, famine, and pestilence, bring in new deities, suggest recourse to new divine aids. The old Rome is almost a thing of the past; the cults and deities of the Numan period no longer suffice, and are perhaps already beginning to be forgotten; the oldest priesthoods begin to give place in all