The order of vestal virgins.
Æneas himself is said to have founded the order of vestal virgins, and to have instituted the rites and services which were committed to their charge. These rites and services were in honor of Vesta, who was the goddess of Home. The fireside has been, in all ages and countries, the center and the symbol of home, and the worship of Vesta consisted, accordingly, of ceremonies designed to dignify and exalt the fireside in the estimation of thepeople. Instead of the images and altars which were used in the worship of the other deities, a representation of afire-standwas made, such as were used in the houses of those days; and upon this sacred stand a fire was kept continually burning, and various rites and ceremonies were performed in connection with it, in honor of the domestic virtues and enjoyments, of which it was the type and symbol.
The ancient focus.Arrangement for fire.
These fire-stands, as used by the ancients, were very different from the fire-places of modern times, which are recesses in chimneys with flues above for the passage of the smoke. The household fires of the ancients were placed in the center of the apartment, on a hearth or supporter called thefocus. This hearth was made sometimes of stone or brick, and sometimes of bronze. The smoke escaped above, through openings in the roof. This would seem, according to the ideas of the present day, a very comfortless arrangement; but it must be remembered that the climate in those countries was mild, and there was accordingly but little occasion for fire; and then, besides, such were the habits of the people at this period of the world, that notonly their pursuits and avocations, but far the greater portion of their pleasures, called them into the open air. Still, the fire-place was, with them as with us, the type and emblem of domestic life; and accordingly, in paying divine honors to Vesta, the goddess of Home, they set up afocus, or fire-place, in her temple, instead of an altar, and in the place of sacrifices they simply kept burning upon it a perpetual fire.
Nature of the ceremonies instituted in honor of Vesta.Her vestal virgins.Their duties.
The priestesses who had charge of the fire were selected for this purpose when they were children. It was required that they should be from six to ten years of age. When chosen they were consecrated to the service of Vesta by the most solemn ceremonies, and as virgins, were bound under awful penalties, to spotless purity of life. As the perpetual fire in the temple of Vesta represented the fire of the domestic hearth, so these vestal virgins represented the maidens by whom the domestic service of a household is performed; and the life of seclusion and celibacy which was required of them was the emblem of the innocence and purity which the institution of the family is expressly intended to guard. The duties of the vestals were analogous tothose of domestic maidens. They were to watch the fire, and never to allow it to go out. They were to perform various rites and ceremonies connected with the worship of Vesta and to keep the interior of the temple and the shrines pure and clean, and the sacred vessels and utensils arranged, as in a well-ordered household. In a word, they were to be, in purity, in industry, in neatness, in order, and in patience and vigilance, the perfect impersonation of maidenly virtue as exhibited in its own proper field of duty at home.
Terrible punishment for those who violated their vows.
The most awful penalties were visited upon the head of any vestal virgin who was guilty of violating her vows. There is no direct evidence what these penalties were at this early period, but in subsequent years, at Rome, where the vestal virgins resided, the man who was guilty of enticing one of them away from her duty was publicly scourged to death in the Roman forum. For the vestal herself, thus led away, a cell was dug beneath the ground, and vaulted over. A pit led down to this subterranean dungeon, entering it by one side. In the dungeon itself there was placed a table, a lamp, and a little food. The descent was by a ladder which passed down throughthe pit. The place of this terrible preparation for punishment was near one of the gates of the city, and when all was ready the unhappy vestal was brought forth, at the head of a great public procession,—she herself being attended by her friends and relatives, all mourning and lamenting her fate by the way. The ceremony, in a word, was in all respects a funeral, except that the person who was to be buried was still alive. On arriving at the spot, the wretched criminal was conducted down the ladder and placed upon the couch in the cell. The assistants who performed this service then returned; the ladder was drawn up; earth was thrown in until the pit was filled; and the erring girl was left to her fate, which was, when her lamp had burned out, and her food was expended, to starve by slow degrees, and die at last in darkness and despair.
If we would do full justice to the ancient founders of civilization and empire, we should probably consider their enshrinement of Vesta, and the contriving of the ceremonies and observances which were instituted in honor of her, not as the setting up of an idol or false god, for worship, in the sense inwhich Christian nations worship the spiritual and eternal Jehovah—but rather as the embodiment of an idea,—a principle,—as the best means, in those rude ages, of attracting to it the general regard.
Similar observances in modern times.Influence of the vestal institution.
Even in our own days, and in Christian lands, men erect a pole in honor of liberty, and surmount it with the image of a cap. And if, instead of the cap, they were to place a carved effigy of liberty above, and to assemble for periodical celebrations below, with games, and music, and banners, we should not probably call them idolaters. So Christian poets write odes and invocations to Peace, to Disappointment, to Spring, to Beauty, in which they impersonate an idea, or a principle, and address it in the language of adoration, as if it were a sentient being, possessing magical and mysterious powers. In the same manner, the rites and celebrations of ancient times are not necessarily all to be considered as idolatry, and denounced as inexcusably wicked and absurd. Our fathers set up an image in honor of liberty, to strengthen the influence of the love of liberty on the popular mind. It is possible that Æneas looked upon the subject in the same light, in erecting apublic fireside in honor of domestic peace and happiness, and in designating maidens to guard it with constant vigilance and with spotless purity. At all events, the institution exercised a vast and an incalculable power, in impressing the minds of men, in those rude ages, with a sense of the sacredness of the domestic tie, and in keeping before their minds a high standard, in theory at least, of domestic honor and purity. We must remember that they had not then the word of God, nor any means of communicating to the minds of the people any general enlightenment and instruction. They were obliged, therefore, to resort to the next best method which their ingenuity could devise.
Ceremonies.Qualifications of the candidate.
There were a great many very extraordinary rites and ceremonies connected with the service of the vestal altar, and many singular regulations for the conduct of it, the origin and design of which it would now be very difficult to ascertain. As has already been remarked, the virgins were chosen when very young, being, when designated to the office, not under six nor over ten years of age. They were chosen by the king, and it was necessary that the candidate, besides the above-namedrequisite in regard to age, should be in a perfect condition of soundness and health in respect to all her bodily limbs and members, and also to the faculties of her mind. It was required too that she should be the daughter of free and freeborn parents, who had never been in slavery, and had never followed any menial or degrading occupation; and also that both her parents should be living. To be an orphan was considered, it seems, in some sense an imperfection.
Term of service.
The service of the vestal virgins continued for thirty years; and when this period had expired, the maidens were discharged from their vows, and were allowed, if they chose, to lay aside their vestal robes, and the other emblems of their office, and return to the world, with the privilege even of marrying, if they chose to do so. Though the laws however permitted this, there was a public sentiment against it, and it was seldom that any of the vestal priestesses availed themselves of the privilege. They generally remained after their term of service had expired, in attendance at the temple, and died as they had lived in the service of the goddess.
The sacred fire.Punishment for neglect of duty.
One of the chief functions of the virgins, intheir service in the temple, was to keep the sacred fire perpetually burning. This fire was never to go out, and if, by any neglect on the part of the vestal in attendance, this was allowed to occur, the guilty maiden was punished terribly by scourging. The punishment was inflicted by the hands of the highest pontifical officer of the state. The laws of the institution however evinced their high regard for the purity and modesty of the vestal maidens by requiring that the blows should be administered in the dark, the sufferer having been previously prepared to receive them by being partially undressed by her female attendants. The extinguished fire was then rekindled with many solemn ceremonies.
Rhea Silvia, the mother of Romulus, was, we repeat, a vestal virgin. She lived four hundred years after the death of Æneas. During these four centuries, the kingdom had been governed by the descendants of Æneas, generally in a peaceful and prosperous manner, although some difficulties occurred in the establishment of the succession immediately after Æneas's death. It will be remembered that Æneas was drowned during the continuance of the war. He left one son,and perhaps others. The one who figured most conspicuously in the subsequent history of the kingdom, was Ascanius, the son who had accompanied Æneas from Troy, and who had now attained to years of maturity. He, of course, on his father's death, immediately succeeded him.
Question in regard to the succession.Origin of the name Silvius.
There was some question, however, whether, after all, Lavinia herself was not entitled to the kingdom. It was doubtful, according to the laws and usages of those days, whether Æneas held the realm in his own right, or as the husband of Lavinia, who was the daughter and heir of Latinus, the ancient and legitimate king. Lavinia, however, seemed to have no disposition to assert her claim. She was of a mild and gentle spirit; and, besides, her health was at that time such as to lead her to wish for retirement and repose. She even had some fears for her personal safety, not knowing but that Ascanius would be suspicious and jealous of her on account of her claims to the throne, and that he might be tempted to do her some injury. Her husband had been her only protector among the Trojans, and now, since he was no more, and another, who was in some sense her rival, hadrisen to power, she naturally felt insecure. She accordingly took the first opportunity to retire from Lavinium. She went away into the forests in the interior of the country, with a very few attendants and friends, and concealed herself there in a safe retreat. The family that received and sheltered her was that of Tyrrheus, the chief of her father's shepherds, whose children's stag Ascanius had formerly killed. Here, in a short time, she had a son. She determined to name him from his father; and in order to commemorate his having been born in the midst of the wild forest scenes which surrounded her at the time of his birth, she called him in full, Æneas of the woods, or, as it was expressed in the language which was then used in Latium, Æneas Silvius. The boy, when he grew up, was always known by this name in subsequent history.
And not only did he himself retain the name, but he transmitted it to his posterity, for all the kings that afterward descended from him, extending in a long line through a period of four hundred years, had the word Silvius affixed to their names, in perpetual commemoration of the romantic birth of theirancestor. Rhea, the mother of Romulus, of whom we have already spoken, and of whom we shall presently have occasion to speak still more, was RheaSilvia, by reason of her having been by birth a princess of this royal line.
History of Ascanius.His war with Mezentius.
Ascanius, in the mean time, on the death of his father, was for a time so engrossed in the prosecution of the war, that he paid but little attention to the departure of Lavinia. The name of the king of the Rutulians who fought against him was Mezentius. Mezentius had a son named Lausus, and both father and son were personally serving in the army by which Ascanius was besieged in Lavinium. Mezentius had command in the camp, at the head-quarters of the army, which was at some distance from the city. Lausus headed an advanced guard, which had established itself strongly at a post which they had taken near the gates. In this state of things, Ascanius, one dark and stormy night, planned a sortie. He organized a desperate body of followers, and after watching the flashes of lightning for a time, to find omens from them indicating success, he gave the signal. The gates were opened and the column of armed men salliedforth, creeping noiselessly forward in the darkness and gloom, until they came to the encampment of Lausus. They fell upon this camp with an irresistible rush, and with terrific shouts and outcries. The whole detachment were taken entirely by surprise, and great numbers were made prisoners or slain. Lausus himself was killed.
The Trojans victorious.
Excited by their victory, the Trojan soldiers, headed by Ascanius, now turned their course toward the main body of the Rutulian army. Mezentius had, however, in the mean time, obtained warning of their approach, and when they reached his camp he was ready to retreat. He fled with all his forces toward the mountains. Ascanius and the Trojans followed him. Mezentius halted and attempted to fortify himself on a hill. Ascanius surrounded the hill, and soon compelled his enemies to come to terms. A treaty was made, and Mezentius and his forces soon after withdrew from the country, leaving Ascanius and Latium in peace.
Settlement of the kingdom.
Ascanius then, after having in some degree settled his affairs, began to think of Lavinia. In fact, the Latin portion of his subjects seemed disposed to murmur and complain, ather having been compelled to withdraw from her own paternal kingdom, in order to leave the throne to the occupancy of the son of a stranger. Some even feared that she had come to some harm, or that Ascanius might in the end put her to death when time had been allowed for the recollection of her to pass in some degree from the minds of men. So the public began generally to call for Lavinia's return.
Lavinia recalled.The building of Alba Longa.Situation of Alba Longa.The name.
Ascanius seems to have been well disposed to do justice in the case, for he not only sought out Lavinia and induced her to return to the capital with her little son, but he finally concluded to give up Lavinium to her entirely, as her own rightful dominion, while he went away and founded a new city for himself. He accordingly explored the country around for a favorable site, and at length decided upon a spot nearly north of Lavinium, and not many miles distant from it. The place which he marked out for the walls of the city was at the foot of a mountain, on a tract of somewhat elevated ground, which formed one of the lower declivities of it. The mountain, rising abruptly on one side, formed a sure defense on that side: on the other side was a smalllake, of clear and pellucid water. In front, and somewhat below, there were extended plains of fertile land. Ascanius, after having determined on this place as the site of his intended city, set his men at work to make the necessary constructions. Some built the walls of the city, and laid out streets and erected houses within. Others were employed in forming the declivity of the mountain above into terraces, for the cultivation of the vine. The slopes which they thus graded had a southern exposure, and the grapes which subsequently grew there were luxurious and delicious in flavor. From the little lake channels were cut leading over the plains below, and by this means a constant supply of water could be conveyed to the fields of grain which were to be sown there, for purposes of irrigation. Thus the place which Ascanius chose furnished all possible facilities both for maintaining, and also for defending the people who were to make it their abode. The town was called Alba Longa, that is long Alba. It was calledlongto distinguish it from another Alba. It was really long in its form, as the buildings extended for a considerable distance along the border of the lake.
Ascanius reigned over thirty years at Alba Longa, while Lavinia reigned at Lavinium, each friendly to the other and governing the country at large, together, in peace and harmony. In process of time both died. Ascanius left a son whose name was Iulus, while Æneas Silvius was Lavinia's heir.
Successor to Ascanius.Perplexing question.Settlement of the question.
There was, of course, great diversity of opinion throughout the nation in regard to the comparative claims of these two princes, respectively. Some maintained that Æneas the Trojan became, by conquest, the rightful sovereign of Latium, irrespective of any rights that he acquired through his marriage with Lavinia, and that Iulus, as the son of his eldest son, rightfully succeeded him. Others contended that Lavinia represented the ancient and the truly legitimate royal line, and that Æneas Silvius, as her son and heir, ought to be placed upon the throne. And there were those who proposed to compromise the question, by dividing Latium into two separate kingdoms, giving up one part to Iulus, with Alba Longa for its capital, and the other, with Lavinium for its capital, to Æneas Silvius, Lavinia's heir. This proposition was, however, overruled. The two kingdoms, thusformed would be small and feeble, it was thought, and unable to defend themselves against the other Italian nations in case of war. The question was finally settled by a different sort of compromise. It was agreed that Latium should retain its integrity, and that Æneas Silvius, being the son both of Æneas and Lavinia, and thus representing both branches of the reigning power, should be the king, while Iulus and his descendants forever, should occupy the position, scarcely less inferior, of sovereign power in matters of religion. Æneas Silvius, therefore, and his descendants, becamekings, and as such commanded the armies and directed the affairs of state, while Iulus and his family were exalted, in connection with them, to the highest pontifical dignities.
Tiberinus.
This state of things, once established, continued age after age, and century after century, for about four hundred years. No records, and very few traditions in respect to what occurred during this period remain. One circumstance, however, took place which caused itself to be remembered. There was one king in the line of the Silvii, whose name was Tiberinus. In one of his battles with thearmies of the nation adjoining him on the northern side, he attempted to swim across the river that formed the frontier. He was forced down by the current, and was seen no more. By the accident, however, he gave the name of Tiber to the stream, and thus perpetuated his own memory through the subsequent renown of the river in which he was drowned. Before this time the river was called the Albula.
The story of Alladius and his thunder.Death of Alladius.Superstitions.
Another incident is related, which is somewhat curious, as illustrating the ideas and customs of the times. One of this Silvian line of sovereigns was named Alladius. This Alladius conceived the idea of making the people believe that he was a god, and in order to accomplish this end he resorted to the contrivance of imitating, by artificial means, the sound of the rumbling of thunder and the flashes of lightning at night from his palace on the banks of the lake at Alba Longa. He employed, probably, for this purpose some means similar to those resorted to for the same end in theatrical spectacles at the present day. The people, however were not deceived by this imposture, though they soon after fell into an error nearly as absurdas believing in this false thunder would have been; for, on an occasion which occurred not long afterward, probably that of a great storm accompanied with torrents of rain upon the mountains around, the lake rose so high as to produce an inundation, in which the water broke into the palace, and the pretended thunderer was drowned. The people considered that he was destroyed thus by the special interposition of heaven, to punish him for his impiety in daring to assume what was then considered the peculiar attribute and prerogative of supreme divinity. In fact, the rumor circulated, and one historian has recorded it as true, that Alladius was struck by the lightning which accompanied the storm, and thus killed at once by the terrible agency which he had presumed to counterfeit, before the inundation of the palace came on. If he met his death in any sudden and unusual manner, it is not at all surprising that his fate should have been attributed to the judgment of God, for thunder was regarded in those days with an extreme and superstitious veneration and awe. All this is, however, now changed. Men have learned to understand thunder, and to protect themselves from its power; andnow, since Franklin and Morse have commenced the work of subduing the potent and mysterious agent in which it originates, to the human will, the presumption is not very strong against the supposition that the time may come when human science may actually produce it in the sky—as it is now produced, in effect, upon the lecturer's table.
Numitor and Amulius.Their respective characters.
At last, toward the close of the four hundred years during which the dynasty of the Silvii continued to reign over Latium, a certain monarch of the series died, leaving two children, Numitor and Amulius. Numitor was the eldest son, and as such entitled to succeed his father. But he was of a quiet and somewhat inefficient disposition, while his younger brother was ardent and ambitious, and very likely to aspire to the possession of power. The father, it seems, anticipated the possibility of dissension between his sons after his death, and in order to do all in his power to guard against it, he endeavored to arrange and settle the succession before he died. In the course of the negotiations which ensued, Amulius proposed that his father's possessions should be divided into two portions, the kingdom to constitute one,and the wealth and treasures the other, and that Numitor should choose which portion he would have. This proposal seemed to have the appearance, at least, of reasonableness and impartiality; and it would have been really very reasonable, if the right to the inheritance thus disposed of, had belonged equally to the younger and to the elder son. But it did not. And thus the offer of Amulius was, in effect, a proposition to divide with himself that which really belonged wholly to his brother.
Division of their father's possessions.Policy of Numitor.
Numitor, however, who, it seems, was little disposed to contend for his rights, agreed to this proposal. He, however, chose the kingdom, and left the wealth for his brother; and the inheritance was accordingly thus divided on the death of the father. But Amulius, as soon as he came into possession of his treasures, began to employ them as a means of making powerful friends, and strengthening his political influence. In due time he usurped the throne, and Numitor, giving up the contest with very little attempt to resist the usurpation, fled and concealed himself in some obscure place of retreat. He had, however, two children, a son and a daughter, which heleft behind him in his flight. Amulius feared that these children might, at some future time, give him trouble, by advancing claims as their father's heirs. He did not dare to kill them openly, for fear of exciting the popular odium against himself. He was obliged, therefore, to resort to stratagem.
Death of Egestus.
The son, whose name was Egestus, he caused to be slain at a hunting party, by employing remorseless and desperate men to shoot him, in the heat of the chase, with arrows, or thrust him through with a spear, watching their opportunity for doing this at a moment when they were not observed, or when it might appear to be an accident. The daughter, whose name was Rhea—the Rhea Silvia named at the commencement of this chapter—he could not well actually destroy, without being known to be her murderer; and perhaps too, he had enough remaining humanity to be unwilling to shed the blood of a helpless and beautiful maiden, the daughter, too, of his own brother. Then, besides, he had a daughter of his own named Antho, who was the playmate and companion of Rhea, and with whose affection for her cousin he must have felt some sympathy. He wouldnot, therefore, destroy the child, but contented himself with determining to make her a vestal virgin. By this means she would be solemnly set apart to a religious service, which would incapacitate her from aspiring to the throne; and by being cut off, by her vestal vows, from all possibility of forming any domestic ties, she could never, he thought, have any offspring to dispute his claim to the throne.
Rhea enters upon her duties as a vestal virgin.
There was nothing very extraordinary in this consecration of his niece, princess as she was, to the service of the vestal fire; for it had been customary for children of the highest rank to be designated to this office. The little Rhea, for she was yet a child when her uncle took this determination in respect to her, made, as would appear, no objection to what she perhaps considered a distinguished honor. The ceremonies, therefore, of her consecration were duly performed; she took the vows, and bound herself by the most awful sanctions—unconscious, however, perhaps, herself of what she was doing—to lead thenceforth a life of absolute celibacy and seclusion.
Unexpected events announced.
She was then received into the temple of Vesta, and there, with the other maidens who had been consecrated before her, she devotedherself to the discharge of the duties of her office, without reproach, for several years. At length, however, certain circumstances occurred, which suddenly terminated Rhea's career as a vestal virgin, and led to results of the most momentous character. What these circumstances were, will be explained in the next chapter.
Althoughthe temple of Vesta itself, at Alba Longa, was the principal scene of the duties which devolved upon the vestal virgins, still they were not wholly confined in their avocations to that sacred edifice, but were often called upon, one or two at a time, to perform services, or to assist in the celebration of rites, at other places in the city and vicinity.
Rhea Silvia.Rhea Silvia.
The temple of Mars at Alba.Its situation.Rhea's fault.Her excuse.The wolf story.
There was a temple consecrated to Mars near to Alba. It was situated in an opening in the woods, in some little glen or valley at the base of the mountain. There was a stream of water running through the ground, and Rhea in the performance of her duties as a vestal was required at one time to pass to and fro through the groves in this solitary place to fetch water. Here she allowed herself, in violation of her vestal vows, to form the acquaintance of a man, whom she met in the groves. She knew well that by doing so she made herself subject to the most dreadful penalties in case her fault should become known. Still she yielded to the temptation, and allowed herself to be persuaded to remain with the stranger. She said afterward, when the facts were brought to light, that her meeting with this companion was wholly unintentional on her part. She saw a wolf in the grove, she said, and she ran terrified into a cave to escape from him, and that the mancame to her there, to protect her, and then compelled her to remain with him. Besides, from his dress, and countenance, and air, she had believed him, she said, to be the God Mars himself, and thought that it was not her duty to resist his will.
Rhea in trouble.Birth of her sons.
However this may be, her stolen interview or interviews with this stranger were not known at the time, and Rhea perhaps thought that her fault would never be discovered. Some weeks after this, however, it was observed by her companions and friends that she began to appear thoughtful and depressed. Her dejection increased day by day; her face became wan and pale, and her eyes were often filled with tears. They asked her what was the cause of her trouble. She said that she was sick. She was soon afterward excused from her duties in the Vestal temple, and went away, and remained for some time shut up in retirement and seclusion. There at length two children, twins, were born to her.
Antho.The anger of Amulius.
It was only through the influence of Antho, Rhea's cousin, that the unhappy vestal was not put to death by Amulius, before her children were born, at the time when her fault was first discovered. The laws of the Statein respect to vestal virgins, which were inexorably severe, would have justified him in causing her to be executed at once, but Antho interceded so earnestly for her unhappy cousin, that Amulius for a time spared her life. When, however, her sons were born, the anger of Amulius broke out anew. If she had remained childless he would probably have allowed her to live, though she could of course never have been restored to her office in the temple of Vesta. Or if she had given birth to a daughter she might have been pardoned, since a daughter, on account of her sex, would have been little likely to disturb Amulius in the possession of the kingdom. But the existence of two sons, born directly in the line of the succession, and each of them having claims superior to his own, endangered, most imminently, he perceived, his possession of power. He was of course greatly enraged.
Rhea imprisoned.
He caused Rhea to be shut up in close imprisonment, and as for the boys, he ordered them to be thrown into the Tiber. The Tiber was at some considerable distance from Alba; but it was probably near the place where Rhea had resided in her retirement, and where the children were born.
Faustulus.His plan.The box that he made.
A peasant of that region was intrusted with the task of throwing the children into the river. Whether his official duty in undertaking this commission required him actually to drown the boys, or whether he was allowed to give the helpless babes some little chance for their lives, is not known. At all events he determined that in committing the children to the stream he would so arrange it that they should float away from his sight, in order that he might not himself be a witness of their dying struggles and cries. He accordingly put them upon a species of float that he made,—a sort of box or trough, as would seem from the ancient descriptions, which he had hollowed out from a log,—and disposing their little limbs carefully within this narrow receptacle, he pushed the frail boat, with its navigators still more frail, out upon the current of the river.
Faustulus and the Twins.Faustulus and the Twins.
He follows the stream.The children thrown out upon the sand.
The name of the peasant who performed this task was Faustulus. The peasant also who subsequently,—as will hereafter appear,—found and took charge of the children, is spoken of by the ancient historians as Faustulus, too. In fact we might well suppose that no man, however rustic and rude, could give his time and his thoughts to two such babes long enough to make an ark for them, for the purpose of making it possible to save their lives, and then place them carefully in it to send them away, without becoming so far interested in their fate, and so touched by their mute and confiding helplessness, as to feel prompted to follow the stream to see how so perilous a navigation would end. We have, however, no direct evidence thatFaustulus did so watch the progress of his boat down the river. The story is that it was drifted along, now whirling in eddies, and now shooting down over rapid currents, until at last, at a bend in the river, it was thrown upon the beach, and being turned over by the concussion, the children were rolled out upon the sand.
The wolf.The woodpecker.
The neighboring thickets soon of course resounded with their plaintive cries. A mother wolf who was sleeping there came out to see what was the matter. Now a mother, of whatever race, is irresistibly drawn by aninstinct, if incapable of asentiment, of affection, to love and to cherish any thing that is newly born. The wolf caressed the helpless babes, imagining perhaps that they were her own offspring; and lying down by their side she cherished and fed them, watching all the time with a fierce and vigilant eye for any approaching enemy or danger. The rude nursery might very naturally be supposed to be in dangerous proximity to the water, but it happened that the river, when the babes were set adrift in it, was very high, from the effect of rains upon the mountains, and thus soon after the children were thrown upon the land,the water began to subside. In a short time it wholly returned to its accustomed channel, leaving the children on the warm sand, high above all danger. The wolf was not their only guardian. A woodpecker, the tradition says, watched over them too, and brought them berries and other sylvan food. The reader will perhaps be disposed to hesitate a little in receiving this last statement for sober history, but as no part of the whole narrative will bear any very rigid scrutiny, we may as well take the story of the woodpecker along with the rest.
The children rescued by Faustulus.He carries the children home.
In a short time the children were rescued from their exposed situation by a shepherd, who is called Faustulus, and may or may not have been the same with the Faustulus by whom they had been exposed. Faustulus carried the children to his hut; and there the maternal attentions of the wolf and the woodpecker were replaced by those of the shepherd's wife. Her name was Larentia. Faustulus was one of Amulius's herdsmen, having the care of the flocks and herds that grazed on this part of the royal domain, but living, like any other shepherd, in great seclusion, in his hut in the forests. He not only rescued the children,but he brought home and preserved the trough in which they had been floated down the river. He put this relic aside, thinking that the day might perhaps come in which there would be occasion to produce it. He told the story of the children only to a very few trustworthy friends, and he accompanied the communication, in the cases where he made it, with many injunctions of secrecy. He named the foundlings Romulus and Remus, and as they grew up they passed generally for the shepherd's sons.
Their education.
Faustulus felt a great degree of interest, and a high sense of responsibility too, in having these young princes under his care. He took great pains to protect them from all possible harm, and to instruct them in every thing which it was in those days considered important for young men to know. It is even said that he sent them to a town in Latium where there was some sort of seminary of learning, that their minds might receive a proper intellectual culture. As they grew up they were both handsome in form and in countenance, and were characterized by a graceful dignity of air and demeanor, which made them very attractive in the eyes of all who beheld them.They were prominent among the young herdsmen and hunters of the forest, for their courage, their activity, their strength, their various personal accomplishments, and their high and generous qualities of mind. Romulus was more silent and thoughtful than his brother, and seemed to possess in some respects superior mental powers. Both were regarded by all who knew them with feelings of the highest respect and consideration.
The character of the boys.
Romulus and Remus treated their own companions and equals, that is the young shepherds and herdsmen of the mountains, with great courtesy and kindness, and were very kindly regarded by them in return. They, however, evinced a great degree of independence of spirit in respect to the various bailiffs and chief herdsmen, and other officers of field and forest police, who exercised authority in the region where they lived. These men were sometimes haughty and domineering, and the peasantry in general stood greatly in awe of them. Romulus and Remus, however, always faced them without fear, never seeming to be alarmed at their threats, or at any other exhibitions of their anger. In fact, the boys seemed to be imbued with a native loftinessand fearlessness of character, as if they had inherited a spirit of confidence and courage with their royal blood, or had imbibed a portion of the indomitable temper of their fierce foster mother.
Romulus and Remus are generous and brave.
They were generous, however, as well as brave. They took the part of the weak and the oppressed against the tyrannical and the strong in the rustic contentions that they witnessed; they interposed to help the feeble, to relieve those who were in want, and to protect the defenseless. They hunted wild beasts, they fought against robbers, they rescued and saved the lost. For amusements, they practiced running, wrestling, racing, throwing javelins and spears, and other athletic feats and accomplishments—in every thing excelling all their competitors, and becoming in the end greatly renowned.
Quarrel among the herdsmen.
Numitor, the father of Rhea Silvia, whom Amulius had dethroned and banished from Alba, was all this time still living; and he had now at length become so far reconciled to Amulius as to be allowed to reside in Alba—though he lived there as a private citizen. He owned, it seems, some estates near the Tiber, where he had flocks and herds thatwere tended by his shepherds and herdsmen. It happened at one time that some contention arose between the herdsmen of Numitor and those of Amulius, among whom Romulus and Remus were residing. Now as the young men had thus far, of course, no idea whatever of their relationship to Numitor, there was no reason why they should feel any special interest in his affairs, and they accordingly, as might naturally have been expected, took part with Amulius in this quarrel, since Faustulus, and all the shepherds around them were on that side. The herdsmen of Numitor in the course of the quarrel drove away some of the cattle which were claimed as belonging to the herdsmen of Amulius. Romulus and Remus headed a band which they hastily called together, to pursue the depredators and bring the cattle back. They succeeded in this expedition, and recaptured the herd. This incensed the party of Numitor, and they determined on revenge.
They waited some time for a favorable opportunity. At length the time came for celebrating a certain festival called the Supercalia, which consisted of very rude games and ceremonies, in which men sacrificed goats,and then dressed themselves partially in the skins, and ran about whipping every one whom they met, with thongs made likewise of the skins of goats, or of rabbits, or other animals remarkable for their fecundity. The meaning of the ceremonies, so far as such uncouth and absurd ceremonies could have any meaning, was to honor the God of fertility and fruitfulness, and to promote the fruitfulness of their flocks and herds, during the year ensuing at the time that the celebrations were held.
Remus is suddenly made prisoner.
The retainers and partisans of Numitor determined on availing themselves of this opportunity to accomplish their object. Accordingly, they armed themselves, and coming suddenly upon the spot where the shepherds of Amulius were celebrating the games, they made a rush for Remus, who was at that time, in accordance with the custom, running to and fro, half-naked, and armed only with goat-skin thongs. They succeeded in making him prisoner, and bore him away in triumph to Numitor.
Heavy charges against Remus.
Of course, this daring act produced great excitement throughout the country. Numitor was well pleased with the prize that he hadsecured, but felt, at the same time, some fear of the responsibility which he incurred by holding the prisoner. He was strongly inclined to proceed against Remus, and punish him himself for the offenses which the herdsmen of his lands charged against him; but he finally concluded that this would not be safe, and he determined, in the end, to refer the case to Amulius for decision. He accordingly sent Remus to Amulius, making grievous charges against him, as a lawless desperado, who, with his brother, Numitor said, were the terror of the forests, through their domineering temper and their acts of robbery and rapine.
The king, pleased, perhaps, with the spirit of deference to his regal authority on the part of his brother, implied in the referring of the case of the accused to him for trial, sent Remus back again to Numitor, saying that Numitor might punish the freebooter himself in any way that he thought best. Remus was accordingly brought again to Numitor's house. In the mean time, the fact of his being thus made a prisoner, and charged with crime, and the proceedings in relation to him, in sending him back and forthbetween Amulius and Numitor, strongly attracted public attention. Every one was talking of the prisoner, and discussing the question of his probable fate. The general interest which was thus awakened in respect to him and to his brother Romulus, revived the slumbering recollections in the minds of the old neighbors of Faustulus, of the stories which he had told them of his having found the twins on the bank of the river, in their infancy. They told this story to Romulus, and he or some other friends made it known to Remus while he was still confined.