it, and after him his son Faunus, when Heracles came there with the rest
of the kine of Geryon. And he begat Latinus by the wife of Faunus, who
was king of the people there, and from him all were called Latins. In
the fifty-fifth year after Heracles this Æneas, subsequent to the
capture of Troy, came, as we have remarked, to Italy and the Latins. He
landed near Laurentum, called also Troy, near the River Numicius along
with his own son by Creusa, Ascanius or Ilus. There his followers ate
their tables, which were of parsley or of the harder portions of bread
loaves (they had no real tables), and likewise a white sow leaped from
his boat and running to the Alban mount, named from her, gave birth to a
litter of thirty, by which she indicated that in the thirtieth year his
children should get fuller possession of both land and sovereignty. As
he had heard of this beforehand from an oracle he ceased his
wanderings, sacrificed the sow, and prepared to found a city. Latinus
would not put up with him, but being defeated in war gave Æneas his
daughter Lavinia in marriage. Æneas then founded a city and called it
Lavinium. When Latinus and Thurnus, king of the Rutuli, perished in war
each at the other's hands, Æneas became king. After Æneas had been
killed in war at Laurentum by the same Rutuli and Mezentius the
Etruscan, and Lavinia the wife of Æneas was pregnant (of Silvius
[Footnote: Reimar thinks this word a later interpolation.]), Ascanius
the child of Creusa was king. He finally conquered Mezentius, who had
opposed him in war and had refused to receive his embassies but sought
to command all the dependents of Latinus for an annual tribute. When the
Latins had grown strong because of the arrival of the thirtieth year,
they scorned Lavinium and founded a second city named from the sow Alba
Longa, i. e. "long white,"--and likewise called the mountain there
Albanus. Only, the images from Troy turned back a second time to
Lavinium.
After the death of Ascanius it was not Ascanius's son Iulus who became
king, but Æneas's son by Lavinia, Silvius,--or, according to some
Ascanius's son Silvius. Silvius again begat another Æneas, and he
Latinus, and he Capys. Capys had a child Tiberinus, whose son was
Amulius, whose son was Aventinus.
So far regarding Alba and Albanians. The story of Rome follows.
Aventinus begat Numitor and Amulius. Numitor while king was driven out
by Amulius, who killed Numitor's son Ægestes in a hunting party and
made the sister of Ægestes, daughter of the aforesaid Numitor, Silvia
or Rhea Ilia, a priestess of Vesta, so that she might remain a virgin.
He stood in terror of an oracle which foretold his death at the hands
of the children of Numitor. For this reason he had killed Ægestes and
made the other a priestess of Vesta, that she might continue a virgin
and childless. But she while drawing water in Mars's grove conceived,
and bore Romulus and Remus. The daughter of Amulius by supplication
rescued her from being put to death, but the babes she gave to
Faustulus, a shepherd, husband of Laurentia, to expose in the vicinity
of the river Tiber. These the shepherd's wife took and reared up; for
it happened that she had about that time brought forth a still-born
infant.
When Romulus and Remus were grown they kept flocks in the fields of
Amulius, but as they killed some of the shepherds of their grandfather
Numitor a watch was set for them. Remus being arrested, Romulus ran
and told Faustulus, and he ran to narrate everything to Numitor.
Finally Numitor recognized them to be his own daughter's children.
They with the assistance of many persons killed Amulius, and after
bestowing the kingdom of Alba on their grandfather Numitor themselves
made a beginning of founding Rome in the eighteenth year of Romulus's
life. Prior to this great Rome, which Romulus founded on the Palatine
mount about the dwelling of Faustulus, another Rome in the form of a
square had been founded by a Romulus and Remus older than these.
(Is. Tzetzes on Lycophron, 1232. Consequently Dio must have written
what is found in Zonaras 7, 3 [vol. II, p. 91, 7-10:]) "Romulus has
been described as eighteen years old when he joined in settling Rome.
He founded it around the dwelling of Faustulus. The place had been
named Palatium."
3. I have related previously at some length the story how Æneas
founded Lavinium, though these ignorant persons say Rome. See how
_they_ tell the story. Æneas received an oracle to found the city on
the spot where his companions should devour their own tables. Now when
they came to Italy and were in want of tables they used loaves instead
of tables. Finally they ate also the tables--or the loaves. Æneas,
consequently, understanding the oracle founded there the Lavinian
city, even if the ignorant do say Rome. (Is. Tzetz. on Lycophr. 1250.)
(Cp. Frag. III, 4.)
4. ¶Rome is part of the Latin country and the Latins have the same
name as Latinus, who is said to be the son of Odysseus and Circe, and
the Tiber, once called Albulus, received its change of name from the
fact that King Tiberius lost his life in it; this is proclaimed by
Dio's history among others. The Tiberius here meant by the history is
not the one subsequent to Augustus, but another who came earlier. He,
they say, died in battle and was carried away by the stream, and so
left his own name to the river. (Eustathius on Dionysius, 350.)
5. Arceisius--Lærtes was a son of Arceisius who was so called either
from [Greek: arkeo arkeso] [Footnote: These are the first two principal
parts of a Greek verb meaning "to be sufficient."] as if he were able
merely to be sufficient ([Greek: eparkeo]), whence comes the epithet
[Greek: podarkaes] (sufficient with the feet) or else because an _arkos_
or _arktos_ (bear) suckled him, just as some one else was suckled by a
horse or goat, and still others by a wolf, among whom were also the
Roman chiefs (according to Dio),--Remus, that is to say, and Romulus,
whom a wolf (lykaina) suckled, called by the Italians _lupa_; this name
has been aptly used metaphorically as a title for the _demi-monde_.
(Eustathius on the Odyssey, p. 1961, 13-16.)
[Frag. IV]
1. [Lacuna] [lacuna] (for it is not possible that one who is a mortal
should either foresee everything, or find a way to turn aside what is
destined to occur) children to punish his wrongdoing were born
[infinitive] of that maiden. [Footnote: I.e., Rhea Sylvia.] (Mai, p.
136.)
2. ¶Romulus and Remus, by their quarrel together, made it plain that
some can bear dangers straight through life altogether more easily
than good fortune. (Mai, p. 136.)
3. On Romulus and Remus Dionysius of Halicarnassus makes remarks in
his History, and so do Dio and Diodorus. (Scholia of Io. Tzetzes in
Exeg. Hom. II. p. 141, 20.)
4. After they had set about the building of the city a dispute arose
between the brothers regarding the sovereignty and regarding the city,
and they got into a conflict in which Remus was killed. (Zonaras, 7,
3, vol. II, p-90, 7 sqq.) (Cp. Haupt, _Hermes_ XIV.)
5. Whence also the custom arose that he who dared to cross the trench
of the camp otherwise than by the usual paths should be put to death.
(Zonaras, ib., p. 90, 16-18.)
6. They themselves [Footnote: The Cæninenses, Crustumini, and
Antemnates are meant (Bekker).--Compare Livy, I, 10, 11.] learned well
and taught others the lesson that those who take vengeance on others are
not certainly right merely because the others have previously done
wrong, and that those who make demands on stronger men do not
necessarily get them, but often lose the rest besides. (Mai, p. 136.)
7. ¶Hersilia and the rest of the women of her kin on discovering them
one day drawn up in opposing ranks ran down from the Palatine with
their little children (children had already been born), and rushing
suddenly into the space between the armies aroused much pity by their
words and their actions. Looking now at the one side and now at the
other they cried: "Why, fathers, do you do this? Why, husbands, do you
do it? When will you stop fighting? When will you stop hating each
other? Make peace with your sons-in-law! Make peace with your
fathers-in-law! For Pan's sake spare your children, for Quirinus's
sake your grandchildren! Pity your daughters, pity your wives! For if
you refuse to make peace and some bolt of madness has fallen upon your
heads to drive you to frenzy, then kill at once us, the causes of
your contention, and slay at once the little children whom you hate,
that with no longer any name or bond of kinship between you you may
gain the greatest of evils--to slay the grandsires of your children
and the fathers of your grandchildren." As they said this they tore
open their garments and exposed their breasts and abdomens, while some
pressed themselves against the swords and others threw their children
against them. Moved by such sounds and sights the men began to weep,
so that they desisted from battle and came together for a conference
there, just as they were, in the _comitium_, which received its name
from this very event. (Mai, p. 137.)
8. Tribous Trittys; or a third part. Romulus's heavy-armed men, three
thousand in number (as Dio tells us in the first book of his History),
were divided into three sections called _tribous_, i. e. trittyes,
which the Greeks also termed "tribes." Each trittys was separated into
ten _Curiæ_ or "thinking bodies"--_cura_ meaning thoughtfulness--and
the men who were appointed to each particular _curia_ came together
and thought out the business in hand.
Among the Greeks the _curiae_ are called _phratriae_ and
_phatriae_--in other words _associations, brotherhoods unions,
guilds_--from the fact that men of the same _phratry phrased_ or
revealed to one another their own intentions without scruple or fear.
Hence fathers or kinsmen or teachers are _phrators_,--those who share
in the same _phratry_. But possibly it was derived from the Roman word
_frater_, which signifies "brother." (--Glossar. Nom. Labbaei.)
9. (And he named the people _populus_.) Hence in the Law Books the
popular assembly has the name _popularia_. (Zonaras 7, 3 (vol. 11, p.
91, 17 and 18.) Cp. Haupt, _Hermes_ XIV.)
10. She [i. e. Tarpeia] having come down for water was seized and
brought to Tatius, and was induced to betray the fathers. (Zonaras,
ib., p. 93, 15-17.)
11. It is far better for them [senate-houses?] to be established anew
than having existed previously to be named over. (Mai, p. 137.)
12. ¶Romulus assumed a rather harsh attitude toward the senate and
behaved toward it rather like a tyrant, and the hostages of the Veientes
he returned [Footnote: Mai supplies the missing verb.] on his own
responsibility and not by common consent, as was usually done. When he
perceived them vexed at this he made a number of unpleasant remarks,
and finally said: "I have chosen you, Fathers, not for the purpose of
your ruling me, but that I might give directions to you." (Mai, p. 138.)
[What is said of Romulus in John of Antioch, Frag. 32 (Mueller) to
have been drawn from the extant books of Dio. Cp. Haupt, _Hermes_
XIV.]
13. Dio I: "Thus by nature, doubtless, mankind will not endure to be
ruled by what is similar and ordinary partly through jealousy, partly
through contempt of it." [Footnote: This is probably a remark in regard
to the quarrels of the Roman elders over the kingdom after the death of
Romulus.--Compare Livy. I, 17.] (--Bekker, Anecd. p. 164, 15.)
14. Dio in I: "What time he threw both body and soul into the balance,
encountering danger in your behalf." [Footnote: Perhaps a reference to
the father of Horatius defending his son, or even to Romulus.] (Ib. p.
165, 27.)
[Frag. V] 1. Romulus had a crown and a sceptre with an eagle on the
top and a white cloak reaching to the feet striped with purple
embroideries from the shoulders to the feet: the name of the cloak was
toga, i. e. "covering," from _tegere_ the corresponding verb (this is
the word the Romans use for "cover") and a purple shoe which was
called _cothurnus_, as Cocceius says. (Io. Laur. Lydus, De Magis.
Reip. Rom. 1, pp. 20-22.)
Therefore the words of Zonaras II, p. 96, 5, may be attributed to Dio:
"(Romulus) also used red sandals."
2. "Shedding ashes from the hearth over the earth, they skillfully
traced the prophesies with this wand, as they gazed at the sun and
foretold the future. This wand Plutarch terms _lituos_, but _lituoi_
is what Cocceianus Cassius Dio says." (Io. Tzetzes, Alleg. Iliadis 1,
28.)
3. Numa dwelt on a hill called Quirinal, because he was a Sabine, but
he had his official residence in the Sacred Way and used to spend his
time near the temple of Vesta and sometimes even remained on the spot.
(Valesius, p. 569.)
4. For since he understood well that the majority of mankind hold in
contempt what is of like nature and consorts with them through a
feeling that it is no better than themselves, but cultivate what is
obscure and foreign as being superior, because they believe it divine,
he dedicated a certain lot of land to the Muses [lacuna] (Mai, p. 138.)
5. ¶The gods, as guardians of peace and justice, must be pure of
murder; and not listen to or look at anything pertaining to divinity
in a cursory or neglectful manner, but must exist enjoying leisure
from other affairs and fixing their attention on the practice of piety
as the most important act.--Zonaras, 7, 5 (vol. II, p. 100).
6. Dio, Book I: "This, then, is what Numa thought" (Bekker, Anecd. p.
158, 23.)
7. Furthermore, also, that they became composed at that time through
their own efforts, and took the sacred oath; after which they
themselves continued at peace both with one another and with the
outside tribes throughout the entire reign of Numa, and they seemed to
have lighted upon him by divine guidance no less than in the case of
Romulus. Men who know Sabine history best declare that he was born on
the same day that Rome was founded. In this way, because of both them
the city quickly became strong and well adorned: for the one gave it
practice in warfare,--of necessity, since it was but newly
founded,--and the other taught it besides the art of peace, so that it
was equally distinguished in each of these two particulars. (Valesius,
p. 569.)
8. Dio the Roman says that Janus, an ancient hero, because of his
entertainment of Saturn, received the knowledge of the future and of
the past, and that on this account he was represented with two faces
by the Romans. From him the month of January was named, and the
beginning of the year comes in the same month. (Cedrenus, Vol. 1, p.
295, 10, Bekker.)
9. Book 1, Dio:--"For in some beginnings, when grasping at ends, the
costs that we endure are not unwelcome." (Bekker, Anecd. p. 161, 3.)
10. (Numa) having lived for a period of three more than eighty years,
and having been king forty and three years.--Zonaras, 7, 5. (Cp.
Haupt, _Hermes_ XIV.)
[Frag. VI]
1. Dio, Book 2: "that their [Footnote: Probably refers to the people of
Alba.] reputation would stand in the way of their growth." (Bekker,
Anecd., p. 139, 12.)
2. ¶Neither of the two [Tullus or Mettius] sanctioned the removal, but
both championed their own pretensions. For Tullus in view of the report
about Romulus and the power they possessed was elated and so was
Fufetius in view of the age of Alba and because it was the mother city
not only of the Romans themselves but of many others; and both felt no
little pride. For these reasons they withdrew from that dispute but
plunged into a new quarrel about the sovereignty: for they saw that it
was impossible [Footnote: Refers to the Romans.] to keep them free from
party feeling, dwelling with them in safety on fair terms; and this was
due to the inherent disposition of men to quarrel with their equals, and
to desire to rule others. Many claims also regarding this they preferred
against each other, to see if by any means the one party would
voluntarily concede either of the two favors to the other. They
accomplished nothing, but formed a compact to struggle in her behalf.
(Mai, p. 139.)
3. Dio, Book 2.--"and attacking them who expected no further danger."
(Bekker, Anecd. p. 139, 15.)
4. ¶Tullus was deemed most able against the enemy, but absolutely
despised and neglected religion until, during the recurrence of a
plague, he himself fell sick. Then, indeed, he paid the strictest
regard to all the gods, and furthermore established the Salii Collini.
(Valesius, p. 569.)
[Frag. VII]
¶Marcius, comprehending how it is not sufficient for men who wish to
remain at peace to refrain from wrongdoing, and that refusing to
molest others, without active measures, is not a means of safety, but
the more one longs for it the more vulnerable does one become to the
mass of mankind, changed his course. He saw that a desire for quiet
was not a power for protection unless accompanied by equipment for
war: he perceived also that delight in freedom from foreign broils
very quickly and very easily ruined men who were unduly enthusiastic
over it. For this reason he thought that war was nobler and safer,
both as a preparation and as forethought, than was peace, and so
whatever he was unable to obtain from the Latins with their consent,
and without harming them, he took away against their will by means of
a military expedition. (Mai, p. 139.)
[Frag. VIII]
¶Tarquinius, by using wealth, knowledge, and great wit opportunely
everywhere, put Marcius in such a frame of mind than he was enrolled
by the latter among the patricians and among the senators, was often
appointed general and was entrusted with the guardianship of his
children and of the kingdom. He was no less agreeable to the rest, and
consequently ruled them with their consent. The reason was that while
he took all measures from which he might derive strength he did not
lose his head, but though among the foremost humbled himself. Any
laborious tasks he was willing to undertake openly in the place of
others, but in pleasure he willingly made way for others while he
himself obtained either nothing or but little, and that unnoticed. The
responsibility for what went well he laid upon any one sooner than
upon himself and placed the resulting advantages within the reach of
the public for whoever desired them, but more unsatisfactory issues he
never laid to the charge of any one else, nor attempted to divide the
blame. Besides, he favored all the friends of Marcius individually
both by deeds and by words. Money he spent without stint and was ready
to offer his services if any one wanted anything of him. He neither
said nor did anything mean against any one, and did not fall into
enmity with any one if he could help it. Furthermore, whatever
benefits he received from any persons he always exaggerated, but
unpleasant treatment he either did not notice at all or minimized it
and regarded it is of very slight importance: not only did he refuse
to take offensive measures in return, but he conferred kindnesses
until he won the man over entirely. This gained him a certain
reputation for cleverness, because he had mastered Marcius and all the
latter's followers, but through subsequent events he caused the
majority of men to be distrusted, either as being deceitful by nature
or as changing their views according to their own influence and
fortunes. (Valesius, p. 570.)
[Frag. IX]
Second Book of Dio: "As there was nothing in which they did not yield
him obedience." (Bekker, Anecd. p. 164, 19.)
[Frag. X] 1. Dio, Book 2.--"Because his brother did not cooperate
with him he secretly put him out of the way by poison through the
agency of his wife." (Bekker, Anecd. p. 139, 17. Cp. Zonaras, 7, 9.)
2. ¶Tarquinius, when he had equipped himself sufficiently to reign over
them even if they were unwilling, first arrested the most powerful
members of the senate and next some of the rest, and put to death many
publicly, when he could bring some real charge against them, and many
besides secretly, while some he banished. Not merely because some of
them loved Tullius more than him, nor because they had family, wealth,
intelligence, and displayed conspicuous bravery and distinguished wisdom
did he destroy them, out of jealousy and out of a suspicion likewise
that their dissimilarity of character must force them to hate him, the
while he defended himself against some and anticipated the attack of
others; no, he slew all his bosom friends who had exerted themselves to
help him get the kingship no less than the rest; for he thought that
impelled by the audacity and fondness for revolution through which they
had obtained dominion for him they might equally well give it to some
one else. So he made away with the best part of the senate and of the
knights and did not appoint to those orders any one at all in place of
the men who had been destroyed: he understood that he was hated by the
entire populace and was anxious to render the classes mentioned
extremely weak through paucity of men. Yes, he even undertook to abolish
the senate altogether, since he believed that every gathering of men and
especially of chosen persons who had some pretence of prestige from
antiquity, was most hostile to a tyrant. But as he was afraid that the
multitude or else his body-guards themselves, in their capacity as
citizens, might by reason of vexation at the change in government
revolt, he refrained from doing this openly, but effected it in a
conveniently outrageous way. He failed to introduce any new member into
the senate to make up the loss, and to those who were left he
communicated nothing of importance. He called the senators together not
to help him in the administration of any important business; no, this
very act was to give them a proof of their littleness, and thereby to
enable him to humiliate and show scorn for them. Most of his business he
carried on by himself or with the aid of his sons, in the first place to
the end that no one else should have any power, and secondly because he
shrank from publishing matters involving his own wrongdoing. He was
difficult of access and hard to accost, and showed such great
haughtiness and brutality toward all alike that he received the nickname
among them of "Proud." Among other decidedly tyrannical deeds of himself
and his children might be mentioned the fact that he once had some
citizens bound naked to some crosses in the Forum and before the
eyes of the citizens, and had them shamefully beaten to death with rods.
This punishment, invented by him at that time, has often been
inflicted. (Valesius, p. 573.)
3. Dio in 2nd Book: "Publicly and by arrangement reviling his father
in many unusual ways on the ground that he was a tyrant and was
forsworn." (Bekker, Anecd. p. 155, 1.)
4. The Sibyl about whom Lycophron is now speaking was the Cumæan, who
died in the time of Tarquin the Proud and left behind three or nine of
her prophetic books. Of these the Romans bought either one or three,
after the Sibyl's servant had destroyed the rest by fire because they
would not give her as much gold as she wanted. This they did later and
bought up either one that was left over or else three, and gave them to
Marcus Acilius to keep. Him they cast alive into the skin of an ox and
put to death because he had given them to be copied: but for the book or
books they dug a hole in the Forum and buried them along with a chest.
(Ioannes Tzetzes, scholia on Lycophr. 1279.)
5. ¶Lucius Junius, a son of Tarquinius's sister, in terror after the
king had killed his father and had moreover taken his property away
from him feigned madness, to the end that he might possibly survive.
For he well understood that every person possessed of sense,
especially when he is of a distinguished family, becomes an object of
suspicion to tyrants. And when once he had started on this plan he
acted it out with great precision, and for that reason was called
Brutus. This is the name that the Latins gave to idiots. Sent along
with Titus and Arruns as if he were a kind of plaything he carried a
staff as a votive offering, he said, to the gods, though it had no
great value so far as anyone could see. (Mai, p. 139.)
6. Dio in Book 2: "After that he was found in the Pythian god's
temple." (Bekker, Anecd. p. 139, 21.)
7. ¶They made sport of the gift [i. e. the staff] of Brutus, and when to
the enquiry of the ambassadors as to who should succeed to the kingdom
of their father the oracle replied that the first to kiss his mother
should hold dominion over the Romans, he kissed the earth, pretending to
have fallen down by accident, for he regarded her as the mother of all
mankind. (Mai, p. 140.)