The idea that Romans loaned Greeks is based partially on the tradition that Italian lands had Greek colonies, wars in them and that still in later eras Romans held special spots in their cultural hearts for both the Macedonians and Greeks. These tendencies were dutifully copied also into Roman Christianity and Roman-ish Islamic cultural tenets, often in a way veiled to modern readers: black Kaaba stone; circumcision with no pork; denarius-dinars, Byzantine wars of Muhammad; Musulamii Berbers long before 'Muslims'; Alexander as hero in Quran.
Whereas the main Greek historian seems to have been Alexander Polyhistor - who is noteworthy for any Bock saga students as being the Greek source of female Moses (Moso) story, also utilised later by Byzantines in their Suda encyclopedia - the main Roman counterpart to him was called Marcus Terentius Varro.
Here we have a figure very similar to a bit later Josephus and later Scaliger, namely that whole later accepted and made official world history went through a funnel created by one single person. Non-English Wikipedia adds (translated):He is regarded as ancient Rome's greatest scholar [...] Caesar appointed him to oversee the public library of Rome in 47 BC [note: Caesar and Mark Anthony also gave to order to map the whole world, as detailed in Cosmographia Iulii Caesaris and in later visual form in Hereford Mappa Mundi] [...] Varro gained the favour of Augustus, under whose protection he found the security and quiet to devote himself to study and writing. [...] Varro had studied [...] at Athens under the Academic philosopher Antiochus of Ascalon (died 68 BC). Varro proved a highly productive writer and turned out more than 74 Latin works on a variety of topics [...] two endeavors stand out for historians: Nine Books of Disciplines and his compilation of the Varronian chronology. His Nine Books of Disciplines became a model for later encyclopedists, especially for Pliny the Elder (c. 23 to 79 AD) [...] The compilation of the Varronian chronology was an attempt to determine an exact year-by-year timeline of Roman history up to his time.
Thus we now know the likely exact point in historical time when Hyperborean-Frisians were written out of the Italian history. If likes of Caesar, under who he worked, eyed lustfully the Gallic gold and wanted to make Rome an imperium sine fine, there was no place for explicit Hyperborean pre-history of Rome.If a Greek equivalent was found for a Latin word, Varro generally assumed without further ado that it was borrowed from Greek.
Furthermore, from Wikipedia on Varronian chronology we can learn that:
Thus, we have direct linkage to Roman Catholic, or Roman-Jewish (Josephusian) world view, as pontifex maximus is the title for a Roman Catholic pope. Hence the marrying of we-came-out-of-Phoenicia Greeks to we-came-out-of-Greece Romans to we-came-out-of-Israel Jews, a world history view that for centuries easily accepted geographically and Bible-narrativistically related peoples e.g. Egyptians and Babylonians, but little of else. Which has been a bane and curse also for likes of OL research.The pontifex maximus' official house was the Regia (ruins thereof pictured). The primary source for the Roman histories and their chronologies, the annales maximi, were kept within. [...] The Varronian chronology was adopted by the Roman state during the first century BC and gave rise to the traditional years ab urbe condita ("from the founding of the city"); most especially, those dates were used in monumental Augustan-era inscriptions, the fasti Capitolini and the fasti Triumphales.
Some implicit references to original "Hyperborian" era in Italy may have survived in Roman lore. Putting OL and Roman history next to each other, the Vestal virgins seems one more obvious copycat move. Retaining the name Minerva, instead of Pallas Athene, is another. But what to make about the early rulers of Rome, who were in many ways as if straight out of Oera Linda book's pages?
To read more, see here. The original deity of Rome seems to been rather close to Frisian Wralda, Plato's anonymous God and the later iconoclastic Muslims and Protestant Christians. For echoes of the Egeria name as an elfess deity, see Äkräs or Egres and note the similarity in narrative role to attested Frisian nymphs.Numa Pompilius (Classical Latin: [ˈnʊma pɔmˈpɪliʊs]; c. 753–672 BC; reigned 715–672 BC) was the legendary second king of Rome [...] many of Rome's most important religious and political institutions are attributed to him, such as the Roman calendar, Vestal Virgins, the cult of Mars, the cult of Jupiter, the cult of Romulus, and the office of pontifex maximus [that became later the Christian pope]
[...] Numa reportedly sought to instill in Romans the respect of lawful property and non-violent relationships with neighbours. The cult of Terminus, preached Numa, involved absence of violence and murder. The god was a testament to justice and a keeper of peace. Numa sought to associate himself with one of the roles of Vegoia in the religious system of the neighbouring Etruscans, by deciding to set the official boundaries of the territory of Rome, which Romulus had never wanted, presumably with the same concern of preserving peace. [...] Numa also brought the Vestal Virgins to Rome from Alba Longa.
[...] Plutarch, in like manner, tells of the early religion of the Romans, that it was imageless and spiritual. He says Numa "forbade the Romans to represent the deity in the form either of man or of beast. Nor was there among them formerly any image or statue of the Divine Being; during the first one hundred and seventy years they built temples, indeed, and other sacred domes, but placed in them no figure of any kind; persuaded that it is impious to represent things Divine by what is perishable, and that we can have no conception of God but by the understanding"
[...] Numa is reputed to have written down the teachings of Egeria in "sacred books" that he had buried with him. When a chance accident brought them back to light some 500 years later, the Senate deemed them inappropriate for disclosure to the people, and ordered their destruction. What made them inappropriate was some matter of religious nature with political bearing that apparently has not been handed down by Valerius Antias, the source that Plutarch was using. Dionysius of Halicarnassus hints that they were actually kept as a very close secret by the Pontifices
