Tyndareus greatly assisted his revolutionary scheme; so that some say
that it was he who invited them to come. At first they abstained from
violence, and confined themselves to asking that their sister Helen
should be given up to them; but when they were told by the citizens that
she was not in their hands, and that they knew not where she was, they
proceeded to warlike measures. Akademus, who had by some means
discovered that she was concealed at Aphidnae, now told them where she
was; for which cause he was honoured by the sons of Tyndareus during his
life, and also the Lacedaemonians, though they often invaded the country
and ravaged it unsparingly, yet never touched the place called the
Akademeia, for Akademus's sake. Dikaearchus says that Echemus and
Marathus, two Arcadians, took part in that war with the sons of
Tyndareus; and that from the first the place now called Akademeia was
then named Echedemia, and that from the second the township of Marathon
takes its names, because he in accordance with some oracle voluntarily
offered himself as a sacrifice there in the sight of the whole army.
However, the sons of Tyndareus came to Aphidnae, and took the place
after a battle, in which it is said that Alykus fell, the son of
Skeiron, who then was fighting on the side of the Dioskuri. In memory
of this man it is said that the place in the territory of Megara where
his remains lie is called Alykus. But Hereas writes that Alykus was
slain by Theseus at Aphidnae, and as evidence he quotes this verse about
Alykus,
"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."
LIFE OF ROMULUS.
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.[A] 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.
[Footnote A: The Greek [Greek: rhômê] = strength.]
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 nipple _rouma_.
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 word _lupa_ for 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 ferrying _velatura_. 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 called _velum_. 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
these _manipla_; and from this these companies are even at the present
day called _maniples_ in 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.