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 men _Celeres_; 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 calendar _Choiac_, at which time there was a
total eclipse of the sun. He stated that he was born on the twenty-first
day of the month _Thouth_, about sunrise. Rome was founded by him on the
ninth day of the month _Pharmouthi_, 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 their
_Patrocinium_, 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 assembly _Concilium_, and their
chief magistrates _consuls_, 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,[A] 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 called _spolia opima_, according to Varro, because _opim_
means excellence. A more plausible interpretation would be from the
deed itself, for work is called in Latin _opus_. This dedication of
_spolia opima_ is 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.
[Footnote A: The habit of erecting trophies on a field of battle in
token of victory appears to have been originally confined to the Greeks,
who usually, as in the text, lopped the branches off a tree, placed it
in the ground in some conspicuous place, and hung upon it the shields
and other spoils taken from the enemy. In later times the Romans adopted
the habit of commemorating a victory by erecting some building on the
field of battle. Under the emperors, victory was commemorated by a
triumphal arch at Rome, many of which now exist. The Greek trophies were
always formed of perishable materials, and it was contrary to their
custom to repair them, that they might not perpetuate national
enmities.]
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 Capitol
That 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 tribes
Bury, 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."