which the village household had attempted very imperfectly to satisfy
by its own labours."

As in mediaeval Europe, so in early Rome, the same conditions produced
the same results: we find the craftsmen of the town forming themselves
into _gilds_, not only for the protection of their trade, but from a
natural instinct of association, and providing these gilds, on the
model of the older groups of family and gens, with a religious centre
and a patron deity. The gilds (_collegia_) of Roman craftsmen were
attributed to Numa, like so many other religious institutions; they
included associations of weavers, fullers, dyers, shoemakers, doctors,
teachers, painters, etc.,[75] and were mainly devoted to Minerva as
the deity of handiwork. "The society that witnessed the coming of
Minerva from Etruria ... little knew that in her temple on the
Aventine was being brought to expression the trade-union idea."[76]
These _collegia opificum_, most unfortunately, pass entirely out
of our sight, until they reappear in the age of Cicero in a very
different form, as clubs used for political purposes, but composed
still of the lowest strata of the free population (_collegia
sodalicia_).[77] The history and causes of their disappearance and
metamorphosis are lost to us; but it is not hard to guess that the
main cause is to be found in the great economic changes that followed
the Hannibalic war,--the vast number of slaves imported, and
the consequent resuscitation of the old system of the economic
independence of the great households; the decay of religious practice,
which affected both public and private life in a hundred different
ways; and that steady growth of individualism which is characteristic
of eras of town life, and especially of the last three centuries B.C.
It is curious to notice that by the time these old gilds emerge into
light again as clubs that could be used for political purposes, a new