LIFE OF ROMULUS.

"Him whom Theseus slew in the spacious streets of Aphidnae,Fighting for fair-haired Helen."

But it is not likely that if Theseus had been there, his mother and the town of Aphidnae would have been taken.

XXXIII.After the fall of Aphidnae, the people of Athens became terrified, and were persuaded by Mnestheus to admit the sons of Tyndareus to the city, and to treat them as friends, because, he said, they were only at war with Theseus, who had been the first to use violence, and were the saviours and benefactors of the rest of mankind. These words of his were confirmed by their behaviour, for, victorious as they were, they yet demanded nothing except initiation into the mysteries, as they were, no less than Herakles, connected with the city. This was permitted them, and they were adopted by Aphidnus, as Herakles had been by Pylius. They received divine honours, being addressed as "Anakes," either because of the cessation of the war, or from the care they took, when they had such a large army within the walls of Athens, that no one should be wronged; for those who take care of or guard anything are said to do it "anakos," and perhaps for this reason kings are called "Anaktes." Some say that they were called Anakas because of the appearance of their stars in the heavens above, for the Attics called "above" "anekas."

XXXIV.It is said that Aethra, the mother of Theseus, was carried off as a captive to Lacedaemon, and thence to Troy with Helen, and Homer supports this view, when he says that there followed Helen,

"Aithra the daughter of Pittheus and large-eyed Klymene."

Others reject this verse, and the legend about Mounychus, who is said to have been the bastard son of Laodike, by Demophoon, and to have been brought up in Troy by Aithra. But Istrus, in his thirteenth book of his 'History of Attica,' tells quite a different and peculiar story about Aithra, that he had heard that Paris was conquered by Achilles and Patroklus near the river Spercheius, in Thessaly, and that Hector took the city of Troezen by storm, and amongst the plunder carried off Aithra, who had been left there. But this seems impossible.

XXXV.Now Aidoneus the Molossian king chanced to be entertaining Herakles, and related to him the story of Theseus and Peirithous, what they had intended to do, and how they had been caught in the act and punished. Herakles was much grieved at hearing how one had perished ingloriously, and the other was like to perish. He thought that nothing would be gained by reproaching the king for his conduct to Peirithous, but he begged for the life of Theseus, and pointed out that the release of his friend was a favour which he deserved. Aidoneus agreed, and Theseus, when set free, returned to Athens, where he found that his party was not yet overpowered. Whatever consecrated grounds had been set apart for him by the city, he dedicated to Herakles, and called Heraklea instead of Thesea, except four, according to Philochorus. But, as he at once wished to preside and manage the state as before, he was met by factious opposition, for he found that those who had been his enemies before, had now learned not to fear him, while the common people had become corrupted, and now required to be specially flattered instead of doing their duty in silence.

He endeavoured to establish his government by force, but was overpowered by faction; and at last, despairing of success, he secretly sent his children to Euboea, to Elephenor, the son of Chalkodous; and he himself, after solemnly uttering curses on the Athenians at Gargettus, where now is the place called Araterion, or the place of curses, set sail for Skyros, where he was, he imagined, on friendly terms with the inhabitants, and possessed a paternal estate in the island. At that time Lykomedes was king of Skyros; so he proceeded to demand from him his lands, in order to live there, though some say that he asked him to assist him against the Athenians. Lykomedes, either in fear of the great reputation of Theseus, or else to gain the favour of Mnestheus, led him up to the highest mountain top in the country, on the pretext of showing him his estate from thence, and pushed him over a precipice. Some say that he stumbled and fell of himself, as he was walking after supper, according to his custom. As soon as he was dead, no one thought any more of him, but Mnestheus reigned over the Athenians, while Theseus's children were brought up as private citizens by Elephenor, and followed him to Ilium. When Mnestheus died at Ilium, they returned home and resumed their rightful sovereignty. In subsequent times, among many other things which led the Athenians to honour Theseus as a hero or demi-god, most remarkable was his appearance at the battle of Marathon, where his spirit was seen by many, clad in armour, leading the charge against the barbarians.

XXXVI.After the Persian war, in the archonship of Phaedo, the Athenians were told by the Delphian Oracle to take home the bones of Theseus and keep them with the greatest care and honour. There was great difficulty in obtaining them and in discovering his tomb, on account of the wild and savage habits of the natives of the island. However, Kimon took the island, as is written in my history of his Life, and making it a point of honour to discover his tomb, he chanced to behold an eagle pecking with its beak and scratching with its talons at a small rising ground. Here he dug, imagining that the spot had been pointed out by a miracle. There was found the coffin of a man of great stature, and lying beside it a brazen lance-head and a sword. These relics were brought to Athens by Kimon, on board of his trireme, and the delighted Athenians received them with splendid processions and sacrifices, just as if the hero himself were come to the city. He is buried in the midst of the city, near where the Gymnasium now stands, and his tomb is a place of sanctuary for slaves, and all that are poor and oppressed, because Theseus, during his life, was the champion and avenger of the poor, and always kindly hearkened to their prayers. Their greatest sacrifice in his honour takes place on the eighth of the month of Pyanepsion, upon which day he and the youths came back from Crete. But besides this they hold a service in his honour on the eighth of all the other months, either because it was on the eighth day of Hekatombeion that he first arrived in Athens from Troezen, as is related by Diodorus the topographer, or else thinking that number to be especially his own, because he is said to have been the son of Poseidon, and Poseidon is honoured on the eighth day of every month. For the number eight is the first cube of an even number, and is double the first square, and therefore peculiarly represents the immovable abiding power of that god whom we address as "the steadfast," and the "earth upholder."

I.Historians are not agreed upon the origin and meaning of the famous name of Rome, which is so celebrated through all the world. Some relate that the Pelasgi, after wandering over the greater part of the world, and conquering most nations, settled there, and gave the city its name from their own strength in battle.[8]Others tell us that after the capture of Troy some fugitives obtained ships, were carried by the winds to the Tyrrhenian or Tuscan coast, and cast anchor in the Tiber. There the women, who had suffered much from the sea voyage, were advised by one who was accounted chief among them for wisdom and noble birth, Roma by name, to burn the ships. At first the men were angry at this, but afterwards, being compelled to settle round about the Palatine Hill, they fared better than they expected, as they found the country fertile and the neighbours hospitable; so they paid great honour to Roma, and called the city after her name. From this circumstance, they say, arose the present habit of women kissing their male relatives and connections; because those women, after they had burned the ships, thus embraced and caressed the men, trying to pacify their rage.

II.Some say that Roma, who gave the name to the city, was the daughter of Italus and Leucaria, or of Telephus the son of Hercules, and the wife of Aeneas, while others say that she was the daughter of Ascanius the son of Aeneas. Others relate that Romanus, the son of Odysseus and Circe, founded the city, or that it was Romus, the son of Hemathion, who was sent from Troy by Diomedes; or Romis the despot of the Latins, who drove out of his kingdom the Tyrrhenians, who, starting from Thessaly, had made their way to Lydia, and thence to Italy. And even those who follow the most reasonable of these legends, and admit that it was Romulus who founded the city after his own name, do not agree about his birth; for some say that he was the son of Aeneas and Dexithea the daughter of Phorbas, and with his brother Romus was brought to Italy when a child, and that as the river was in flood, all the other boats were swamped, but that in which the children were was carried to a soft bank and miraculously preserved, from which the name of Rome was given to the place. Others say that Roma, the daughter of that Trojan lady, married Latinus the son of Telemachus and bore a son, Romulus; while others say that his mother was Aemilia the daughter of Aeneas and Lavinia, by an intrigue with Mars; while others give a completely legendary account of his birth, as follows:

In the house of Tarchetius, the king of the Albani, a cruel and lawless man, a miracle took place. A male figure arose from the hearth, and remained there for many days. Now there was in Etruria an oracle of Tethys, which told Tarchetius that a virgin must be offered to the figure; for there should be born of her a son surpassing all mankind in strength, valour, and good fortune. Tarchetius hereupon explained the oracle to one of his daughters, and ordered her to give herself up to the figure; but she, not liking to do so, sent her servant-maid instead. Tarchetius, when he learned this, was greatly incensed, and cast them both into prison, meaning to put them to death. However, in a dream, Vesta appeared to him, forbidding him to slay them. In consequence of this he locked them up with a loom, telling them that when they had woven the piece of work upon it they should be married. So they wove all day, and during the night other maidens sent by Tarchetius undid their work again. Now when the servant-maid was delivered of twins, Tarchetius gave them to one Teratius, and bade him destroy them. He laid them down near the river; and there they were suckled by a she-wolf, while all sorts of birds brought them morsels of food, until one day a cowherd saw them. Filled with wonder he ventured to come up to the children and bear them off. Saved from death in this manner they grew up, and then attacked and slew Tarchetius. This is the legend given by one Promathion, the compiler of a history of Italy.

III.But the most credible story, and that has most vouchers for its truth, is that which was first published in Greece by Diokles of Peparethos, a writer whom Fabius Pictor has followed in most points. There are variations in this legend also; but, generally speaking, it runs as follows:

The dynasty established by Aeneas at Alba Longa, came down to two brothers, Numitor and Amulius. Amulius offered his brother the choice between the sovereign power and the royal treasure, including the gold brought from Troy. Numitor chose the sovereign power. But Amulius, possessing all the treasure, and thereby having more power than his brother, easily dethroned him, and, as he feared his brother's daughter might have children who would avenge him, he made her a priestess of Vesta, sworn to celibacy for ever. This lady is named by some Ilia, by others Rhea or Silvia. After no long time she was found to be with child, against the law of the Vestals. Her life was saved by the entreaties of Antho, the king's daughter, but she was closely imprisoned, that she might not be delivered without Amulius's knowledge. She bore two children of remarkable beauty and size, and Amulius, all the more alarmed at this, bade an attendant take them and expose them. Some say that this man's name was Faustulus, while others say that this was not his name, but that of their rescuer. However, he placed the infants in a cradle, and went down to the river with the intention of throwing them into it, but seeing it running strong and turbulently, he feared to approach it, laid down the cradle near the bank and went away. The river, which was in flood, rose, and gently floated off the cradle, and carried it down to a soft place which is now called Cermalus, but anciently, it seems, was called Germanus, because brothers are called germani.

IV.Near this place was a fig-tree, which they called Ruminalius, either from Romulus, as most persons imagine, or because cattle came to ruminate in its shade, or, more probably, because of the suckling of the children there, for the ancients called the nipplerouma. Moreover, they call the goddess who appears to have watched over the children Roumilia, and to her they sacrifice offerings without wine, and pour milk as a libation upon her altar.

It is said that while the infants were lying in this place, the she-wolf suckled them, and that a woodpecker came and helped to feed and watch over them. Now these animals are sacred to the god Mars; and the Latins have a peculiar reverence and worship for the woodpecker. These circumstances, therefore, did not a little to confirm the tale of the mother of the children, that their father was Mars, though some say that she was deceived by Amulius himself, who, after condemning her to a life of virginity, appeared before her dressed in armour, and ravished her. Others say that the twofold meaning of the name of their nurse gave rise to this legend, for the Latins use the wordlupafor she-wolves, and also for unchaste women, as was the wife of Faustulus, who brought up the children, Acca Laurentia by name. To her also the Romans offer sacrifice, and in the month of April the priest of Mars brings libations to her, and the feast is called Laurentia.

V.The Romans also worship another Laurentia, for this reason: The priest of Hercules, weary with idleness, proposed to the god to cast the dice on the condition that, if he won, he should receive something good from the god, while if he lost, he undertook to provide the god with a bountiful feast and a fair woman to take his pleasure with. Upon these conditions he cast the dice, first for the god, and then for himself, and was beaten. Wishing to settle his wager properly, and making a point of keeping his word, he prepared a feast for the god, and hired Laurentia, then in the pride of her beauty, though not yet famous. He feasted her in the temple, where he had prepared a couch, and after supper he locked her in, that the god might possess her. And, indeed, the god is said to have appeared to the lady, and to have bidden her go early in the morning into the market-place, and to embrace the first man she met, and make him her friend. There met her a citizen far advanced in years, possessing a fair income, childless, and unmarried. His name was Tarrutius. He took Laurentia to himself, and loved her, and upon his death left her heiress to a large and valuable property, the greater part of which she left by will to the city. It is related of her, that after she had become famous, and was thought to enjoy the favour of Heaven, she vanished near the very same spot where the other Laurentia lay buried. This place is now called Velabrum, because during the frequent overflowings of the river, people used there to be ferried over to the market-place; now they call ferryingvelatura. Some say that the road from the market-place to the circus, starting from this point, used to be covered with sails or awnings by those who treated the people to a spectacle; and in the Latin tongue a sail is calledvelum. This is why the second Laurentia is honoured by the Romans.

VI.Now Faustulus, the swineherd of Amulius, kept the children concealed from every one, though some say that Numitor knew of it, and shared the expense of their education. They were sent to Gabii to learn their letters, and everything else that well-born children should know; and they were called Romulus and Remus, because they were first seen sucking the wolf. Their noble birth showed itself while they were yet children, in their size and beauty; and when they grew up they were manly and high-spirited, of invincible courage and daring. Romulus, however, was thought the wiser and more politic of the two, and in his discussions with the neighbours about pasture and hunting, gave them opportunities of noting that his disposition was one which led him to command rather than to obey. On account of these qualities they were beloved by their equals and the poor, but they despised the king's officers and bailiffs as being no braver than themselves, and cared neither for their anger nor their threats. They led the lives and followed the pursuits of nobly born men, not valuing sloth and idleness, but exercise and hunting, defending the land against brigands, capturing plunderers, and avenging those who had suffered wrong. And thus they became famous.

VII.Now a quarrel arose between the herdsmen of Numitor and those of Amulius, and cattle were driven off by the former. Amulius's men, enraged at this, fought and routed the others, and recovered a great part of the booty. They cared nothing for Numitor's anger, but collected together many needy persons and slaves, and filled them with a rebellious spirit. While Romulus was absent at a sacrifice (for he was much addicted to sacrifices and divination), the herdsmen of Numitor fell in with Remus, accompanied by a small band, and fought with him. After many wounds had been received on both sides, Numitor's men conquered and took Remus alive. Remus was brought before Numitor, who did not punish him, as he feared his brother's temper, but went to his brother and begged for justice, saying that he had suffered wrong at the hands of the king his brother's servants. As all the people of Alba sympathised with Remus, and feared that he would be unjustly put to death, or worse, Amulius, alarmed at them, handed over Remus to his brother Numitor, to deal with as he pleased. Numitor took him, and as soon as he reached home, after admiring the bodily strength and stature of the youth, which surpassed all the rest, perceiving in his looks his courageous and fiery spirit, undismayed by his present circumstances, and having heard that his deeds corresponded to his appearance, and above all, as seems probable, some god being with him and watching over the first beginnings of great events, he was struck by the idea of asking him to tell the truth as to who he was, and how he was born, giving him confidence and encouragement by his kindly voice and looks. The young man boldly said, "I will conceal nothing from you, for you seem more like a king than Amulius. You hear and judge before you punish, but he gives men up to be punished without a trial. Formerly we (for we are twins) understood that we were the sons of Faustulus and Laurentia, the king's servants; but now that we are brought before you as culprits, and are falsely accused and in danger of our lives, we have heard great things about ourselves. Whether they be true or not, we must now put to the test. Our birth is said to be a secret, and our nursing and bringing up is yet stranger, for we were cast out to the beasts and the birds, and were fed by them, suckled by a she-wolf, and fed with morsels of food by a woodpecker as we lay in our cradle beside the great river. Our cradle still exists, carefully preserved, bound with brazen bands, on which is an indistinct inscription, which hereafter will serve as a means by which we may be recognised by our parents, but to no purpose if we are dead." Numitor, considering the young man's story, and reckoning up the time from his apparent age, willingly embraced the hope which was dawning on his mind, and considered how he might obtain a secret interview with his daughter and tell her of all this; for she was still kept a close prisoner.

VIII.Faustulus, when he heard of Remus being captured and delivered up to Numitor, called upon Romulus to help him, and told him plainly all about his birth; although previously he had hinted so much, that any one who paid attention to his words might have known nearly all about it; and he himself with the cradle ran to Numitor full of hopes and fears, now that matters had come to a critical point. He was viewed with suspicion by the guards at the king's gate, and while they were treating him contemptuously, and confusing him by questions, they espied the cradle under his cloak. Now it chanced that one of them had been one of those who had taken the children to cast them away, and had been present when they were abandoned. This man, seeing the cradle and recognising it by its make and the inscription on it, suspected the truth, and at once told the king and brought the man in to be examined. Faustulus, in those dire straits, did not altogether remain unshaken, and yet did not quite allow his secret to be wrung from him. He admitted that the boys were alive, but said that they were living far away from Alba, and that he himself was bringing the cradle to Ilia, who had often longed to see and touch it to confirm her belief in the life of her children. Now Amulius did what men generally do when excited by fear or rage. He sent in a great hurry one who was a good man and a friend of Numitor, bidding him ask Numitor whether he had heard anything about the survival of the children. This man on arrival, finding Numitor all but embracing Remus, confirmed his belief that he was his grandson, and bade him take his measures quickly, remaining by him himself to offer assistance. Even had they wished it, there was no time for delay; for Romulus was already near, and no small number of the citizens, through hatred and fear of Amulius, were going out to join him. He himself brought no small force, arrayed in companies of a hundred each. Each of these was led by a man who carried a bundle of sticks and straw upon a pole. The Latins called thesemanipla; and from this these companies are even at the present day calledmaniplesin the Roman army. Now as Remus raised a revolt within, while Romulus assailed the palace without, the despot was captured and put to death without having been able to do anything, or take any measures for his own safety.

The greater part of the above story is told by Fabius Pictor and Diokles of Peparethos, who seem to have been the first historians of the foundation of Rome. The story is doubted by many on account of its theatrical and artificial form, yet we ought not to disbelieve it when we consider what wondrous works are wrought by chance, and when, too, we reflect on the Roman Empire, which, had it not had a divine origin, never could have arrived at its present extent.

IX.After the death of Amulius, and the reorganisation of the kingdom, the twins, who would not live in Alba as subjects, and did not wish to reign there during the life of their grandfather, gave up the sovereign power to him, and, having made a suitable provision for their mother, determined to dwell by themselves, and to found a city in the parts in which they themselves had been reared; at least, this is the most probable of the various reasons which are given. It may also have been necessary, as many slaves and fugitives had gathered round them, either that they should disperse these men and so lose their entire power, or else go and dwell alone amongst them. It is clear, from the rape of the Sabine women, that the citizens of Alba would not admit these outcasts into their own body, since that deed was caused, not by wanton insolence, but by necessity, as they could not obtain wives by fair means; for after carrying the women off they treated them with the greatest respect. Afterwards, when the city was once founded, they made it a sanctuary for people in distress to take refuge in, saying that it belonged to the god Asylus; and they received in it all sorts of persons, not giving up slaves to their masters, debtors to their creditors, or murderers to their judges, but saying that, in accordance with a Pythian oracle, the sanctuary was free to all; so that the city soon became full of men, for they say that at first it contained no less than a thousand hearths. Of this more hereafter. When they were proceeding to found the city, they at once quarrelled about its site. Romulus fixed upon what is now called Roma Quadrata, a square piece of ground, and wished the city to be built in that place; but Remus preferred a strong position on Mount Aventino, which, in memory of him, was called the Remonium, and now is called Rignarium.

They agreed to decide their dispute by watching the flight of birds, and having taken their seats apart, it is said that six vultures appeared to Remus, and afterwards twice as many to Romulus. Some say that Remus really saw his vultures, but that Romulus only pretended to have seen them, and when Remus came to him, then the twelve appeared to Romulus; for which reason the Romans at the present day draw their auguries especially from vultures. Herodorus of Pontus says that Hercules delighted in the sight of a vulture, when about to do any great action. It is the most harmless of all creatures, for it injures neither crops, fruit, nor cattle, and lives entirely upon dead corpses. It does not kill or injure anything that has life, and even abstains from dead birds from its relationship to them. Now eagles, and owls, and falcons, peck and kill other birds, in spite of Aeschylus's line,

"Bird-eating bird polluted e'er must be."

Moreover, the other birds are, so to speak, ever before our eyes, and continually remind us of their presence; but the vulture is seldom seen, and it is difficult to meet with its young, which has suggested to some persons the strange idea that vultures come from some other world to pay us their rare visits, which are like those occurrences which, according to the soothsayers, do not happen naturally or spontaneously, but by the interposition of Heaven.

X.When Remus discovered the deceit he was very angry, and, while Romulus was digging a trench round where the city wall was to be built, he jeered at the works, and hindered them. At last, as he jumped over it, he was struck dead either by Romulus himself, or by Celer, one of his companions. In this fight, Faustulus was slain, and also Pleistinus, who is said to have been Faustulus's brother and to have helped him in rearing Romulus and his brother. Celer retired into Tyrrhenia, and from him the Romans call quick sharp menCeleres; Quintus Metellus, who, when his father died, in a very few days exhibited a show of gladiators, was surnamed Celer by the Romans in their wonder at the short time he had spent in his preparations.

XI.Romulus, after burying Remus and his foster-parents in the Remurium, consecrated his city, having fetched men from Etruria, who taught him how to perform it according to sacred rites and ceremonies, as though they were celebrating holy mysteries. A trench was dug in a circle round what is now the Comitium, and into it were flung first-fruits of all those things which are honourable and necessary for men. Finally each man brought a little of the earth of the country from which he came, and flung it into one heap and mixed it all together. They call this pit by the same name as the heavens,Mundus. Next, they drew the outline of the city in the form of a circle, with this place as its centre. And then the founder, having fitted a plough with a brazen ploughshare, and yoked to it a bull and a cow, himself ploughs a deep furrow round the boundaries. It is the duty of his attendants to throw the clods inwards, which the plough turns up, and to let none of them fall outwards. By this line they define the extent of the fortifications, and it is called by contraction, Pomoerium, which means behind the walls or beyond the walls (post moenia). Wherever they intend to place a gate they take off the ploughshare, and carry the plough over, leaving a space. After this ceremony they consider the entire wall sacred, except the gates; but if they were sacred also, they could not without scruple bring in and out necessaries and unclean things through them.

XII.It is agreed that the foundation of the city took place on the eleventh day before the Kalends of May (the 21st of April). And on this day the Romans keep a festival which they call the birthday of the city. At this feast, originally, we are told, they sacrificed nothing that has life, but thought it right to keep the anniversary of the birth of the city pure and unpolluted by blood. However, before the foundation of the city, they used to keep a pastoral feast called Palilia. The Roman months at the present day do not in any way correspond to those of Greece; yet they (the Greeks) distinctly affirm that the day upon which Romulus founded the city was the 30th of the month. The Greeks likewise tell us that on that day an eclipse of the sun took place, which they think was that observed by Antimachus of Teos, the epic poet, which occurred in the third year of the sixth Olympiad. In the time of Varro the philosopher, who of all the Romans was most deeply versed in Roman history, there was one Taroutius, a companion of his, a philosopher and mathematician, who had especially devoted himself to the art of casting nativities, and was thought to have attained great skill therein. To this man Varro proposed the task of finding the day and hour of Romulus's birth, basing his calculations on the influence which the stars were said to have had upon his life, just as geometricians solve their problems by the analytic method; for it belongs, he argued, to the same science to predict the life of a man from the time of his birth, and to find the date of a man's birth if the incidents of his life are given. Taroutius performed his task, and after considering the things done and suffered by Romulus, the length of his life, the manner of his death, and all such like matters, he confidently and boldly asserted that Romulus was conceived by his mother in the first year of the second Olympiad, at the third hour of the twenty-third day of the month which is called in the Egyptian calendarChoiac, at which time there was a total eclipse of the sun. He stated that he was born on the twenty-first day of the monthThouth, about sunrise. Rome was founded by him on the ninth day of the monthPharmouthi, between the second and third hour; for it is supposed that the fortunes of cities, as well as those of men, have their certain periods which can be discovered by the position of the stars at their nativities. The quaint subtlety of these speculations may perhaps amuse the reader more than their legendary character will weary him.

XIII.When the city was founded, Romulus first divided all the able-bodied males into regiments, each consisting of three thousand infantry and three hundred cavalry. These were named legions, because they consisted of men of military age selected from the population. The rest of the people were now organised. They were called Populus, and a hundred of the noblest were chosen from among them and formed into a council. These he called Patricians, and their assembly the Senate. This word Senate clearly means assembly of old men; and the members of it were named Patricians, according to some, because they were the fathers of legitimate offspring; according to others, because they were able to give an account of who their own fathers were, which few of the first colonists were able to do. Others say that it was from theirPatrocinium, as they then called, and do at the present day call, their patronage of their clients. There is a legend that this word arose from one Patron, a companion of Evander, who was kind and helpful to his inferiors. But it is most reasonable to suppose that Romulus called them by this name because he intended the most powerful men to show kindness to their inferiors, and to show the poorer classes that they ought not to fear the great nor grudge them their honours, but be on friendly terms with them, thinking of them and addressing them as fathers (Patres). For, up to the present day, foreigners address the senators as Lords, but the Romans call them Conscript Fathers, using the most honourable and least offensive of their titles. Originally they were merely called the Fathers, but afterwards, as more were enrolled, they were called Conscript Fathers. By this more dignified title Romulus distinguished the Senate from the People; and he introduced another distinction between the powerful and the common people by naming the former patrons, which means defenders, and the latter clients, which means dependants. By this means he implanted in them a mutual good feeling which was the source of great benefits, for the patrons acted as advocates for their clients in law suits, and in all cases became their advisers and friends, while the clients not only respected their patrons but even assisted them, when they were poor, to portion their daughters or pay their creditors. No law or magistrate could compel a patron to bear witness against his client, nor a client against his patron. Moreover, in later times, although all their other rights remained unimpaired, it was thought disgraceful for a patron to receive money from a client. So much for these matters.

XIV.In the fourth month after the city was founded, we are told by Fabius, the reckless deed of carrying off the women took place. Some say that Romulus himself naturally loved war, and, being persuaded by some prophecies that Rome was fated to grow by wars and so reach the greatest prosperity, attacked the Sabines without provocation; for he did not carry off many maidens, but only thirty, as though it was war that he desired more than wives for his followers. This is not probable: Romulus saw that his city was newly-filled with colonists, few of whom had wives, while most of them were a mixed multitude of poor or unknown origin, who were despised by the neighouring states, and expected by them shortly to fall to pieces. He intended his violence to lead to an alliance with the Sabines, as soon as the damsels became reconciled to their lot, and set about it as follows: First he circulated a rumour that the altar of some god had been discovered, hidden in the earth. This god was called Census, either because he was the god of counsel (for the Romans to this day call their assemblyConcilium, and their chief magistratesconsuls, as it were those who take counsel on behalf of the people), or else it was the equestrian Neptune. The altar stands in the greater hippodrome, and is kept concealed except during the horse-races, when it is uncovered. Some say that, as the whole plot was dark and mysterious, it was natural that the god's altar should be underground. When it was brought out, he proclaimed a splendid sacrifice in its honour, and games and shows open to all men. Many people assembled to see them, and Romulus sat among his nobles, dressed in a purple robe. The signal for the assault was that he should rise, unfold his cloak, and then again wrap it around him. Many men armed with swords stood round him, and at the signal they drew their swords, rushed forward with a shout, and snatched up the daughters of the Sabines, but allowed the others to escape unharmed. Some say that only thirty were carried off, from whom the thirty tribes were named, but Valerius of Antium says five hundred and twenty-seven, and Juba six hundred and eighty-three, all maidens. This is the best apology for Romulus; for they only carried off one married woman, Hersilia, which proved that it was not through insolence or wickedness that they carried them off, but with the intention of forcibly effecting a union between the two races. Some say that Hersilia married Hostilius, one of the noblest Romans, others that she married Romulus himself, and that he had children by her; one daughter, called Prima from her being the first-born, and one son, whom his father originally named Aollius, because of the assembling of the citizens, but whom they afterwards named Avillius. This is the story as told by Zenodotus of Troezen, but many contradict it.

XV.Among the ravishers they say there were some men of low condition who had seized a remarkably tall and beautiful maiden. When any of the nobles met them and endeavoured to take her away from them, they cried out that they were taking her to Talasius, a young man of good family and reputation. Hearing this, all agreed and applauded, and some even turned and accompanied them, crying out the name of Talasius through their friendship for him. From this circumstance the Romans up to the present day call upon Talasius in their marriage-songs, as the Greeks do upon Hymen; for Talasius is said to have been fortunate in his wife. Sextius Sulla of Carthage, a man neither deficient in learning or taste, told me that this word was given by Romulus as the signal for the rape, and so that all those who carried off maidens cried "Talasio." But most authors, among whom is Juba, think that it is used to encourage brides to industry and spinning wool (talasia), as at that time Greek words had not been overpowered by Latin ones. But if this be true, and the Romans at that time really used this word "talasia" for wool-spinning, as we do, we might make another more plausible conjecture about it. When the treaty of peace was arranged between the Romans and the Sabines, a special provision was made about the women, that they were to do no work for the men except wool-spinning. And thus the custom remained for the friends of those who were married afterwards to call upon Talasius in jest, meaning to testify that the bride was to do no other work than spinning. To the present day the custom remains in force that the bride must not step over the threshold into her house, but be lifted over it and carried in, because the Sabine maidens were carried in forcibly, and did not walk in.

Some add that the parting of the bride's hair with the point of a spear is done in memory of the first Roman marriage having been effected by war and battle; on which subject we have enlarged further in our treatise on Causes.

The rape of the Sabines took place upon the eighteenth day of the month Sextilis, which is now called August, on which day the feast of the Consualia is kept.

XVI.The Sabines were a numerous and warlike tribe, dwelling in unwalled villages, as though it was their birthright as a Lacedaemonian colony to be brave and fearless. Yet when they found themselves bound by such hostages to keep the peace, and in fear for their daughters, they sent an embassy to propose equitable and moderate terms, that Romulus should give back their daughters to them, and disavow the violence which had been used, and that afterwards the two nations should live together in amity and concord. But when Romulus refused to deliver up the maidens, but invited the Sabines to accept his alliance, while the other tribes were hesitating and considering what was to be done, Acron, the king of the Ceninetes, a man of spirit and renown in the wars, who had viewed Romulus first proceeding in founding a city with suspicion, now, after what he had done in carrying off the women, declared that he was becoming dangerous, and would not be endurable unless he were chastised. He at once began the war, and marched with a great force; and Romulus marched to meet him. When they came in sight of each other they each challenged the other to fight, the soldiers on both sides looking on. Romulus made a vow that if he should overcome and kill his enemy he would himself carry his spoils to the temple of Jupiter and offer them to him. He overcame his adversary, and slew him, routed his army and captured his city. He did not harm the inhabitants, except that he ordered them to demolish their houses and follow him to Rome, to become citizens on equal terms with the rest. This is the policy by which Rome grew so great, namely that of absorbing conquered nations into herself on terms of equality.

Romulus, in order to make the fulfilment of his vow as pleasing to Jupiter, and as fine a spectacle for the citizens as he could, cut down a tall oak-tree at his camp, and fashioned it into a trophy,[9]upon which he hung or fastened all the arms of Acron, each in its proper place. Then he girded on his own clothes, placed a crown of laurel upon his long hair, and, placing the trophy upright on his right shoulder, marched along in his armour, singing a paean of victory, with all the army following him. At Rome the citizens received him with admiration and delight; and this procession was the origin of all the subsequent triumphs and the model which they imitated. The trophy itself was called an offering to Jupiter Feretrius; for the Romans call to strike,ferire, and Romulus prayed that he might strike down his enemy. The spoils were calledspolia opima, according to Varro, becauseopimmeans excellence. A more plausible interpretation would be from the deed itself, for work is called in Latinopus. This dedication ofspolia opimais reserved as a privilege for a general who has slain the opposing general with his own hand. It has only been enjoyed by three Roman generals, first by Romulus, who slew Acron, king of the Ceninetes, second by Cornelius Cossus, who slew the Tyrrhenian Tolumnius, and, above all, by Claudius Marcellus, who killed Britomart, the king of the Gauls. Now Cossus and Marcellus drove into the city in chariots and four, carrying the trophies in their own hands; but Dionysius is in error when he says that Romulus used a chariot and four, for the historians tell us that Tarquinius, the son of Demaratus, was the first of the kings who introduced this pomp into his triumphs. Others say that Poplicola was the first to triumph in a chariot. However, the statues of Romulus bearing the trophy, which are to be seen in Rome, are all on foot.

XVII.After the capture of the Ceninete tribe, while the rest of the Sabines were still engaged in preparation for war, the inhabitants of Fidenae and Crustumerium and Antemna attacked the Romans. A battle took place in which they were all alike worsted, after which they permitted Romulus to take their cities, divide their lands, and incorporate them as citizens. Romulus divided all the lands among the citizens, except that which was held by the fathers of any of the maidens who had been carried off, which he allowed them to retain.

The remainder of the Sabines, angry at these successes, chose Tatius as their general and marched against Rome. The city was hard to attack, as the Capitol stood as an advanced fort to defend it. Here was placed a garrison, and Tarpeius was its commander, not the maiden Tarpeia, as some write, who make out Romulus a fool; but it was this Tarpeia, the daughter of the captain of the garrison, who betrayed the capital to the Sabines, for the sake of the golden bracelets which she saw them wearing. She asked as the price of her treachery that they should give her what they wore on their left arms. After making an agreement with Tatius, she opened a gate at night and let in the Sabines. Now it appears that Antigonus was not singular when he said that he loved men when they were betraying, but hated them after they had betrayed; as also Caesar said, in the case of Rhymitalkes the Thracian, that he loved the treachery but hated the traitor; but this seems a common reflection about bad men by those who have need of them, just as we need the poison of certain venomous beasts; for they appreciate their value while they are making use of them, and loathe their wickedness when they have done with them. And that was how Tarpeia was treated by Tatius. He ordered the Sabines to remember their agreement, and not to grudge her what was on their left arms. He himself first of all took off his gold armlet, and with it flung his great oblong shield. As all the rest did the like, she perished, being pelted with the gold bracelets and crushed by the number and weight of the shields. Tarpeius also was convicted of treachery by Romulus, according to Juba's version of the history of Sulpicius Galba. The other legends about Tarpeia are improbable; amongst them that which is told by Antigonus, that she was the daughter of Tatius the Sabine leader, abducted by Romulus, and treated by her father as is related above. Simylus the poet talks utter nonsense when he says that it was not the Sabines but the Gauls to whom Tarpeia betrayed the Capitol, because she was in love with their king. His verses run as follows:

"And near Tarpeia, by the CapitolThat dwelt, betrayer of the walls of Rome.She loved the chieftain of the Gauls too well,To guard from treachery her father's home."

And a little afterwards he speaks of her death.

"Her did the Boians and the Celtic tribesBury, but not beside the stream of Po;From off their warlike arms their shields they flung,And what the damsel longed for laid her low."

XVIII.However, as Tarpeia was buried there, the hill was called the Tarpeian hill until King Tarquinius, when he dedicated the place to Jupiter, removed her remains and abolished the name of Tarpeia. But even to this day they call the rock in the Capitol the Tarpeian Rock, down which malefactors used to be flung. When the Sabines held the citadel, Romulus in fury challenged them to come down and fight. Tatius accepted his challenge with confidence, as he saw that if overpowered his men would have a strong place of refuge to retreat to. All the intermediate space, in which they were about to engage, was surrounded by hills, and so seemed to make a desperate battle necessary, as there were but narrow outlets for flight or pursuit. It chanced, also, that the river had been in flood a few days before, and had left a deep muddy pool of water upon the level ground where the Forum now stands; so that men's footing was not certain, but difficult and treacherous. Here a piece of good fortune befell the Sabines as they heedlessly pressed forward. Curtius, one of their chiefs, a man with a reputation for dashing courage, rode on horseback far before the rest. His horse plunged into this morass, and he, after trying to extricate him, at last finding it impossible, left him there and saved himself. This place, in memory of him, is still called the Gulf of Curtius. Warned of their danger, the Sabines fought a stout and indecisive battle, in which many fell, amongst them Hostilius. He is said to have been the husband of Hersilia and the grandfather of Hostilius, who became king after the reign of Numa. Many combats took place in that narrow space, as we may suppose; and especial mention is made of one, which proved the last, in which Romulus was struck on the head by a stone and like to fall, and unable to fight longer. The Romans now gave way to the Sabines, and fled to the Palatine hill, abandoning the level ground. Romulus, now recovered from the blow, endeavoured to stay the fugitives, and with loud shouts called upon them to stand firm and fight. But as the stream of fugitives poured on, and no one had the courage to face round, he lifted his hands to heaven and prayed to Jupiter to stay the army and not to allow the tottering state of Rome to fall, but to help it. After his prayer many were held back from flight by reverence for the king, and the fugitives suddenly resumed their confidence. They made their first stand where now is the temple of Jupiter Stator, which one may translate "He who makes to stand firm;" and then forming their ranks once more they drove back the Sabines as far as what is now called the Palace, and the Temple of Vesta.

XIX.While they were preparing to fight as though the battle was only now just begun, they were restrained by a strange spectacle, beyond the power of words to express. The daughters of the Sabines who had been carried off were seen rushing from all quarters, with loud shrieks and wailings, through the ranks and among the dead bodies, as though possessed by some god. Some of them carried infant children in their arms, and others wore their hair loose and dishevelled. All of them kept addressing the Romans and the Sabines alternately by the most endearing names. The hearts of both armies were melted, and they fell back so as to leave a space for the women between them. A murmur of sorrow ran through all the ranks, and a strong feeling of pity was excited by the sight of the women, and by their words, which began with arguments and upbraidings, but ended in entreaties and tears. "What wrong have we done to you," said they, "that we should have suffered and should even now suffer such cruel treatment at your hands? We were violently and wrongfully torn away from our friends, and after we had been carried off we were neglected by our brothers, fathers, and relatives for so long a time, that now, bound by the closest of ties to our enemies, we tremble for our ravishers and wrongers when they fight, and weep when they fall. Ye would not come and tear us from our ravishers while we were yet maidens, but now ye would separate wives from their husbands, and mothers from their children, a worse piece of service to us than your former neglect. Even if it was not about us that you began to fight, you ought to cease now that you have become fathers-in-law, and grandfathers, and relatives one of another. But if the war is about us, then carry us off with your sons-in-law and our children, and give us our fathers and relatives, but do not take our husbands and children from us. We beseech you not to allow us to be carried off captive a second time." Hersilia spoke at length in this fashion, and as the other women added their entreaties to hers, a truce was agreed upon, and the chiefs met in conference. Hereupon the women made their husbands and children known to their fathers and brothers, fetched food and drink for such as needed it, and took the wounded into their own houses to be attended to there. Thus they let their friends see that they were mistresses of their own houses, and that their husbands attended to their wishes and treated them with every respect.

In the conference it was accordingly determined that such women as chose to do so should continue to live with their husbands, free, as we have already related, from all work and duties except that of spinning wool (talasia); that the Romans and the Sabines should dwell together in the city, and that the city should be called Rome, after Romulus, but the Romans be called Quirites after the native city of Tatius; and that they should both reign and command the army together. The place where this compact was made is even to this day called the Comitium, for the Romans call meetingcoire.

XX.Now that the city was doubled in numbers, a hundred more senators were elected from among the Sabines, and the legions were composed of six thousand infantry and six hundred cavalry. They also established three tribes, of which they named one Rhamnenses, from Romulus, another Titienses from Tatius, and the third Lucerenses, after the name of a grove to which many had fled for refuge, requiring asylum, and had been admitted as citizens. They call a grovelucus. The very name oftribeand tribune show that there were three tribes. Each tribe was divided into tencenturies, which some say were named after the women who were carried off; but this seems to be untrue, as many of them are named after places. However, many privileges were conferred upon the women, amongst which were that men should make way for them when they walked out, to say nothing disgraceful in their presence, or appear naked before them, on pain of being tried before the criminal court; and also that their children should wear thebulla, which is so called from its shape, which is like a bubble, and was worn round the neck, and also the broad purple border of their robe (praetexta).

The kings did not conduct their deliberations together, but each first took counsel with his own hundred senators, and then they all met together. Tatius dwelt where now is the temple of Juno Moneta, and Romulus by the steps of the Fair Shore, as it is called, which are at the descent from the Palatine hill into the great Circus. Here they say the sacred cornel-tree grew, the legend being that Romulus, to try his strength, threw a spear, with cornel-wood shaft, from Mount Aventine, and when the spear-head sunk into the ground, though many tried, no one was able to pull it out. The soil, which was fertile, suited the wood, and it budded, and became the stem of a good-sized cornel-tree. After the death of Romulus this was preserved and reverenced as one of the holiest objects in the city. A wall was built round it, and whenever any one thought that it looked inclined to droop and wither he at once raised a shout to tell the bystanders, and they, just as if they were assisting to put out a fire, called for water, and came from all quarters carrying pots of water to the place. It is said that when Gaius Caesar repaired the steps, and the workmen were digging near it, they unintentionally damaged the roots, and the tree died.

XXI.The Sabines adopted the Roman system of months, and all that is remarkable about them will be found in the 'Life of Numa.' But Romulus adopted the large oblong Sabine shield, and gave up the round Argolic shields which he and the Romans had formerly carried. The two nations shared each other's festivals, not abolishing any which either had been wont to celebrate, but introducing several new ones, among which are the Matronalia, instituted in honour of the women at the end of the war, and that of the Carmentalia. It is thought by some that Carmenta is the ruling destiny which presides over a man's birth, wherefore she is worshipped by mothers. Others say that she was the wife of Evander the Arcadian, a prophetess who used to chant oracles in verse, and hence surnamed Carmenta (for the Romans call versescarmina); whereas it is generally admitted that her right name was Nicostrate. Some explain the name of Carmenta more plausibly as meaning that during her prophetic frenzy she was bereft of intellect; for the Romans call to lack,carcre; and mind,mentem.

We have spoken before of the feast of the Palilia. That of the Lupercalia would seem, from the time of its celebration, to be a ceremony of purification; for it is held during the ominous days of February, a month whose name one might translate by Purification; and that particular day was originally called Febraté. The name of this feast in Greek signifies that of wolves, and it is thought, on this account, to be very ancient, and derived from the Arcadians who came to Italy with Evander. Still this is an open question, for the name may have arisen from the she-wolf, as we see that the Luperci start to run their course from the place where Romulus is said to have been exposed. The circumstances of the ritual are such as to make it hard to conjecture their meaning. They slaughter goats, and then two youths of good family are brought to them. Then some with a bloody knife mark the foreheads of the youths, and others at once wipe the blood away with wool dipped in milk. The youths are expected to laugh when it is wiped away. After this they cut the skins of the goats into strips and run about naked, except a girdle round the middle, striking with the thongs all whom they meet. Women in the prime of life do not avoid being struck, as they believe that it assists them in childbirth and promotes fertility. It is also a peculiarity of this festival that the Luperci sacrifice a dog. One Bontes, who wrote an elegiac poem on the origin of the Roman myths, says that when Romulus and his party had killed Amulius, they ran back in their joy to the place where the she-wolf suckled them when little, and that the feast is typical of this, and that the young nobles run,

Back to Index Next