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Roman Antiquities 2

Dionysius of Halicarnassus


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Roman antiquities 2.1
The city of Rome is situated in the western part of Italy near the river Tiber, which empties into the Tyrrhenian sea about midway along the coast; from the sea the city is distant one hundred and twenty stades. Its first known occupants were certain barbarians, natives of the country, called Sicels, who also occupied many other parts of Italy and of whom not a few distinct memorials are left even to our times; among other things there are even some names of places said to be Sicel names, which show that this people formerly dwelt in the land. They were driven out by the Aborigines, who occupied the place in their turn; these were descendants of the Oenotrians who inhabited the seacoast from Tarentum to Posidonia. They were a band of holy youths consecrated to the gods according to their local custom and sent out by their parents, it is said, to inhabit the country which Heaven should give them. The Oenotrians were an Arcadian tribe who had of their own accord left the country then called Lycaonia and now Arcadia, in search of a better land, under the leadership of Oenotrus, the son of Lycaon, from whom the nation received its name. While the Aborigines occupied this region the first who joined with them in their settlement were the Pelasgians, a wandering people who came from the country then called Haemonia and now Thessaly, where they had lived for some time. After the Pelasgians came the Arcadians from the city of Pallantium, who had chosen as leader of their colony Evander, the son of Hermes and the nymph Themis. These built a town beside one of the seven hills that stands near the middle of Rome, calling the place Pallantium, from their mother-city in Arcadia. Not long afterwards, when Hercules came into Italy on his return home with his army from Erytheia, a certain part of his force, consisting of Greeks, remained behind be settled near Pallantium, beside another of the hills that are now inclosed within the city. This was then called by the inhabitants Saturnian hill, but is now called the Capitoline hill by the Romans. The greater part of these men were Epeans who had abandoned their city in Elis after their country had been laid waste by Hercules.

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In the sixteenth generation after the Trojan war the Albans united both these places into one settlement, surrounding them with a wall and a ditch. For until then there were only folds for cattle and sheep and quarters of the other herdsmen, as the land round about yielded plenty of grass, not only for winter but also for summer pasture, by reason of the rivers that refresh and water it. The Albans were a mixed nation composed of Pelasgians, of Arcadians, of the Epeans who came from Elis, and, last of all, of the Trojans who came into Italy with Aeneas, the son of Anchises and Aphrodit?, after the taking of Troy. It is probable that a barbarian element also from among the neighbouring peoples or a remnant of the ancient inhabitants of the place was mixed with the Greek. But all these people, having lost their tribal designations, came to be called by one common name, Latins, after Latinus, who had been king of this country. The walled city, then, was built by these tribes in the four hundred and thirty-second year after the taking of Troy, and in the seventh Olympiad. The leaders of the colony were twin brothers of the royal family, Romulus being the name of one and Remus of the other. On the mother's side they were descended from Aeneas and were Dardanidae; it is hard to say with certainty who their father was, but the Romans believe them to have been the sons of Mars. However, they did not both continue to be leaders of the colony, since they quarrelled over the command; but after one of them had been slain in the battle that ensued, Romulus, who survived, became the founder of the city and called it after his own name. The great numbers of which the colony had originally consisted when sent out with him were now reduced to a few, the survivors amounting to three thousand foot and three hundred horse.

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When, therefore, the ditch was finished, the rampart completed and the necessary work on the houses done, and the situation required that they should consider also what form of government they were going to have, Romulus called an assembly of the people by the advice of his grandfather, who had instructed him what to say, and told them that the city, considering that it was newly built, was sufficiently adorned both with public and private buildings; but he asked them all to bear in mind that these were not the most valuable things in cities. For neither in foreign wars, he said, are deep ditches and high ramparts sufficient to give the inhabitants an undisturbed assurance of their safety, but guarantee one thing only, namely, that they shall suffer no harm through being surprised by an incursion of the enemy; nor, again, when civil commotions afflict the State, do private houses and dwellings afford anyone a safe retreat. For these have been contrived by men for the enjoyment of leisure and tranquillity in their lives, and with them neither those of their neighbours who plot against them are prevented from doing mischief nor do those who are plotted against feel any confidence that they are free from danger; and no city that has gained splendour from these adornments only has ever yet become prosperous and great for a long period, nor, again, has any city from a want of magnificence either in public or in private buildings ever been hindered from becoming great and prosperous. But it is other things that preserve cities and make them great from small beginnings: in foreign wars, strength in arms, which is acquired by courage and exercise; and in civil commotions, unanimity among the citizens, and this, he showed, could be most effectually achieved for the commonwealth by the prudent and just life of each citizen. Those who practise warlike exercises and at the same time are masters of their passions are the greatest ornaments to their country, and these are the men who provide both the commonwealth with impregnable walls and themselves in their private lives with safe refuges; but men of bravery, justice and the other virtues are the result of the form of government when this has been established wisely, and, on the other hand, men who are cowardly, rapacious and the slaves of base passions are the product of evil institutions. He added that he was informed by men who were older and had wide acquaintance with history that of many large colonies planted in fruitful regions some had been immediately destroyed by falling into seditions, and others, after holding out for a short time, had been forced to become subject to their neighbours and to exchange their more fruitful country for a worse fortune, becoming slaves instead of free men; while others, few in numbers and settling in places that were by no means desirable, had continued, in the first place, to be free themselves, and, in the second place, to command others; and neither the successes of the smaller colonies nor the misfortunes of those that were large were due to any other cause than their form of government. If, therefore, there had been but one mode of life among all mankind which made cities prosperous, the choosing of it would not have been difficult for them; but, as it was, he understood there were many types of government among both the Greeks and barbarians, and out of all of them he heard three especially commended by those who had lived under them, and of these systems none was perfect, but each had some fatal defects inherent in it, so that the choice among them was difficult. He therefore asked them to deliberate at leisure and say whether they would be governed by one man or by a few, or whether they would establish laws and entrust the protection of the public interests to the whole body of the people. "And whichever form of government you establish," he said, "I am ready to comply with your desire, for I neither consider myself unworthy to command nor refuse to obey. So far as honours are concerned, I am satisfied with those you have conferred on me, first, by appointing me leader of the colony, and, again, by giving my name to the city. For of these neither a foreign war nor civil dissension nor time, that destroyer of all that is excellent, nor any other stroke of hostile fortune can deprive me; but both in life and in death these honours will be mine to enjoy for all time to come."

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Such was the speech that Romulus, following the instructions of his grandfather, as I have said, made to the people. And they, having consulted together by themselves, returned this answer: "We have no need of a new form of government and we are not going to change the one which our ancestors approved of as the best and handed down to us. In this we show both a deference for the judgment of our elders, whose superior wisdom we recognize in establishing it, and our own satisfaction with our present condition. For we could not reasonably complain of this form of government, which has afforded us under our kings the greatest of human blessings ? liberty and the rule over others. Concerning the form of government, then, this is our decision; and to this honour we conceive none has so good a title as you yourself by reason both of your royal birth and of your merit, but above all because we have had you as the leader of our colony and recognize in you great ability and great wisdom, which we have seen displayed quite as much in your actions as in your words." Romulus, hearing this, said it was a great satisfaction to him to be judged worthy of the kingly office by his fellow men, but that he would not accept the honour until Heaven, too, had given its sanction by favourable omens.

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And when the people approved, he appointed a day on which he proposed to consult the auspices concerning the sovereignty; and when the time was come, he rose at break of day and went forth from his tent. Then, taking his stand under the open sky in a clear space and first offering the customary sacrifice, he prayed to King Jupiter and to the other gods whom he had chosen for the patrons of the colony, that, if it was their pleasure he should be king of the city, some favourable signs might appear in the sky. After this prayer a flash of lightning darted across the sky from the left to the right. Now the Romans look upon the lightning that passes from the left to the right as a favourable omen, having been thus instructed either by the Tyrrhenians or by their own ancestors. Their reason is, in my opinion, that the best seat and station for those who take the auspices is that which looks toward the east, from whence both the sun and the moon rise as well as the planets and fixed stars; and the revolution of the firmament, by which all things contained in it are sometimes above the earth and sometimes beneath it, begins its circular motion thence. Now to those who look toward the east the parts facing toward the north are on the left and those extending toward the south are on the right, and the former are by nature more honourable than the latter. For in the northern parts the pole of the axis upon which the firmament turns is elevated, and of the five zones which girdle the sphere the one called the arctic zone is always visible on this side; whereas in the southern parts the other zone, called the antarctic, is depressed and invisible on that side. So it is reasonable to assume that those signs in the heavens and in mid-air are the best which appear on the best side; and since the parts that are turned toward the east have pre?minence over the western parts, and, of the eastern parts themselves, the northern are higher than the southern, the former would seem to be the best. But some relate that the ancestors of the Romans from very early times, even before they had learned it from the Tyrrhenians, looked upon the lightning that came from the left as a favourable omen. For they say that when Ascanius, the son of Aeneas, was warred upon and besieged by the Tyrrhenians led by their king Mezentius, and was upon the point of making a final sally out of the town, his situation being now desperate, he prayed with lamentations to Jupiter and to the rest of the gods to encourage this sally with favourable omens, and thereupon out of a clear sky there appeared a flash of lightning coming from the left; and as this battle had the happiest outcome, this sign continued to be regarded as favourable by his posterity.

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When Romulus, therefore, upon the occasion mentioned had received the sanction of Heaven also, he called the people together in assembly; and having given them an account of these omens, he was chosen king by them and established it as a custom, to be observed by all his successors, that none of them should accept the office of king or any other magistracy until Heaven, too, had given its sanction. And this custom relating to the auspices long continued to be observed by the Romans, not only while the city was ruled by kings, but also, after the overthrow of the monarchy, in the elections of their consuls, praetors and other legal magistrates; but it has fallen into disuse in our days except as a certain semblance of it remains merely for form's sake. For those who are about to assume the magistracies pass the night out of doors, and rising at break of day, offer certain prayers under the open sky; whereupon some of the augurs present, who are paid by the State, declare that a flash of lightning coming from the left has given them a sign, although there really has not been any. And the others, taking their omen from this report, depart in order to take over their magistracies, some of them assuming this alone to be sufficient, that no omens have appeared opposing or forbidding their intended action, others acting even in opposition to the will of the god; indeed, there are times when they resort to violence and rather seize than receive the magistracies. Because of such men many armies of the Romans have been utterly destroyed on land, many fleets have been lost with all their people at sea, and other great and dreadful reverses have befallen the commonwealth, some in foreign wars and others in civil dissensions. But the most remarkable and the greatest instance happened in my time when Licinius Crassus, a man inferior to no commander of his age, led his army against the Parthian nation contrary to the will of Heaven and in contempt of the innumerable omens that opposed his expedition. But to tell about the contempt of the divine power that prevails among some people in these days would be a long story.

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Romulus, who was thus chosen king by both men and gods, is allowed to have been a man of great military ability and personal bravery and of the greatest sagacity in instituting the best kind of government. I shall relate such of his political and military achievements as may be thought worthy of mention in a history; and first I shall speak of the form of government that he instituted, which I regard as the most self-sufficient of all political systems both for peace and for war. This was the plan of it: He divided all the people into three groups, and set over each as leader its most distinguished man. Then he subdivided each of these three groups into ten others, and appointed as many of the bravest men to be the leaders of these also. The larger divisions he called tribes and the smaller curiae, as they are still termed even in our day. These names may be translated into Greek as follows: a tribe by phyl? and trittys, and a curia by phratra and lochos;the commanders of the tribes, whom the Romans call tribunes, by phylarchoi and trittyarchoi; and the commanders of the curiae, whom they call curiones, by phratriarchoi and lochagoi. These curiae were again divided by him into ten parts, each commanded by its own leader, who was called decurio in the native language. The people being thus divided and assigned to tribes and curiae, he divided the land into thirty equal portions and assigned one of them to each curia, having first set apart as much of it as was sufficient for the support of the temples and shrines and also reserved some part of the land for the use of the public. This was one division made by Romulus, both of the men and of the land, which involved the greatest equality for all alike.

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But there was another division again of the men only, which assigned kindly services and honours in accordance with merit, of which I am now going to give an account. He distinguished those who were eminent for their birth, approved for their virtue and wealthy for those times, provided they already had children, from the obscure, the lowly and the poor. Those of the lower rank he called "plebeians" (the Greek would call them d?motikoi or "men of the people"), and those of the higher rank "fathers," either because they had children or from their distinguished birth or for all these reasons. One may suspect that he found his model in the system of government which at that time still prevailed at Athens. For the Athenians had divided their population into two parts, the eupatridai or "well-born," as they called those who were of the noble families and powerful by reason of their wealth, to whom the government of the city was committed, and the agroikoi or "husbandmen," consisting of the rest of the citizens, who had no voice in public affairs, though in the course of time these, also, were admitted to the offices. Those who give the most probable account of the Roman government say it was for the reasons I have given that those men were called "fathers" and their posterity "patricians"; but others, considering the matter in the light of their own envy and desirous of casting reproach on the city for the ignoble birth of its founders, say they were not called patricians for the reasons just cited, but because these men only could point out their fathers,? as if all the rest were fugitives and unable to name free men as their fathers. As proof of this they cite the fact that, whenever the kings thought proper to assemble the patricians, the heralds called them both by their own names and by the names of their fathers, whereas public servants summoned the plebeians en masse to the assemblies by the sound of ox horns. But in reality neither the calling of the patricians by the heralds is any proof of their nobility nor is the sound of the horn any mark of the obscurity of the plebeians; but the former was an indication of honour and the latter of expedition, since it was not possible in a short time to call every one of the multitude by name.

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After Romulus had distinguished those of superior rank from their inferiors, he next established laws by which the duties of each were prescribed. The patricians were to be priests, magistrates and judges, and were to assist him in the management of public affairs, devoting themselves to the business of the city. The plebeians were excused from these duties, as being unacquainted with them and because of their small means wanting leisure to attend to them, but were to apply themselves to agriculture, the breeding of cattle and the exercise of gainful trades. This was to prevent them from engaging in seditions, as happens in other cities when either the magistrates mistreat the lowly, or the common people and the needy envy those in authority. He placed the plebeians as a trust in the hands of the patricians, by allowing every plebeian to choose for his patron any patrician whom he himself wished. In this he improved upon an ancient Greek custom that was in use among the Thessalians for a long time and among the Athenians in the beginning. For the former treated their clients with haughtiness, imposing on them duties unbecoming to free men; and whenever they disobeyed any of their commands, they beat them and misused them in all other respects as if had been slaves they had purchased. The Athenians called their clients th?tes or "hirelings," because they served for hire, and the Thessalians called theirs penestai or "toilers," by the very name reproaching them with their condition. But Romulus not only recommended the relationship by a handsome designation, calling this protection of the poor and lowly a "patronage," but he also assigned friendly offices to both parties, thus making the connexion between them a bond of kindness befitting fellow citizens.

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The regulations which he then instituted concerning patronage and which long continued in use among the Romans were as follows: It was the duty of the patricians to explain to their clients the laws, of which they were ignorant; to take the same care of them when absent as present, doing everything for them that fathers do for their sons with regard both to money and to the contracts that related to money; to bring suit on behalf of their clients when they were wronged in connexion with contracts, and to defend them against any who brought charges against them; and, to put the matter briefly, to secure for them both in private and in public affairs all that tranquillity of which they particularly stood in need. It was the duty of the clients to assist their patrons in providing dowries for their daughters upon their marriage if the fathers had not sufficient means; to pay their ransom to the enemy if any of them or of their children were taken prisoner; to discharge out of their own purses their patrons' losses in private suits and the pecuniary fines which they were condemned to pay to the State, making these contributions to them not as loans but as thank-offerings; and to share with their patrons the costs incurred in their magistracies and dignities and other public expenditures, in the same manner as if they were their relations. For both patrons and clients alike it was impious and unlawful to accuse each other in law-suits or to bear witness or to give their votes against each other or to be found in the number of each other's enemies; and whoever was convicted of doing any of these things was guilty of treason by virtue of the law sanctioned by Romulus, and might lawfully be put to death by any man who so wished as a victim devoted to the Jupiter of the infernal regions. For it was customary among the Romans, whenever they wished to put people to death without incurring any penalty, to devote their persons to some god or other, and particularly to the gods of the lower world; and this was the course what Romulus then adopted. Accordingly, the connexions between the clients and patrons continued for many generations, differing in no wise from the ties of blood-relationship and being handed down to their children's children. And it was a matter of great praise to men of illustrious families to have as many clients as possible and not only to preserve the succession of hereditary patronages but also by their own merit to acquire others. And it is incredible how great the contest of goodwill was between the patrons and clients, as each side strove not to be outdone by the other in kindness, the clients feeling that they should render all possible services to their patrons and the patrons wishing by all means not to occasion any trouble to their clients and accepting no gifts of money. So superior was their manner of life to all pleasure; for they measured their happiness by virtue, not by fortune.

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It was not only in the city itself that the plebeians were under the protection of the patricians, but every colony of Rome and every city that had joined in alliance and friendship with her and also every city conquered in war had such protectors and patrons among the Romans as they wished. And the senate has often referred the controversies of these cities and nations to their Roman patrons and regarded their decisions binding. And indeed, so secure was the Romans' harmony, which owed its birth to the regulations of Romulus, that they never in the course of six hundred and thirty years proceeded to bloodshed and mutual slaughter, though many great controversies arose between the populace and their magistrates concerning public policy, as is apt to happen in all cities, whether large or small; but by persuading and informing one another, by yielding in some things and gaining other things from their opponents, who yielded in turn, they settled their disputes in a manner befitting fellow citizens. But from the time that Gaius Gracchus, while holding the tribunician power, destroyed the harmony of the government they have been perpetually slaying and banishing one another from the city and refraining from no irreparable acts in order to gain the upper hand. However, for the narration of these events another occasion will be more suitable.

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As soon as Romulus had regulated these matters he determined to appoint senators to assist him in administering the public business, and to this end he chose a hundred men from among the patricians, selecting them in the following manner. He himself appointed one, the best out of their whole number, to whom he thought fit to entrust the government of the city whenever he himself should lead the army beyond the borders. He next ordered each of the tribes to choose three men who were then at the age of greatest prudence and were distinguished by their birth. After these nine were chosen he ordered each curia likewise to name three patricians who were the most worthy. Then adding to the first nine, who had been named by the tribes, the ninety who were chosen by the curiae, and appointing as their head the man he himself had first selected, he completed the number of a hundred senators. The name of this council may be expressed in Greek by gerousia or "council of elders," and it is called by the Romans to this day; but whether it received its name from the advanced age of the men who were appointed to it or from their merit, I cannot say for certain. For the ancients used to call the older men and those of greatest merit gerontes or "elders." The members of the senate were called Conscript Fathers, and they retained that name down to my time. This council, also, was a Greek institution. At any rate, the Greek kings, both those who inherited the realms of their ancestors and those who were elected by the people themselves to be their rulers, had a council composed of the best men, as both Homer and the most ancient of the poets testify; and the authority of the ancient kings was not arbitrary and absolute as it is in our days.

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After Romulus had also instituted the senatorial body, consisting of the hundred men, he perceived, we may suppose, that he would also require a body of young men whose services he could use both for the guarding of his person and for urgent business, and accordingly he chose three hundred men, the most robust of body and from the most illustrious families, whom the curiae named in the same manner that they had named the senators, each curia choosing ten young men; and these he kept always about his person. They were all called by one common name, celeres; according to most writers this was because of the "celerity" required in the services they were to perform (for those who are ready and quick at their tasks the Romans call celeres), but Valerius Antias says that they were thus named after their commander. For among them, also, the most distinguished man was their commander; under him were three centurions, and under these in turn were others who held the inferior commands. In the city these celeres constantly attended Romulus, armed with spears, and executed his orders; and on campaigns they charged before him and defended his person. And as a rule it was they who gave a favourable issue to the contest, as they were the first to engage in battle and the last of all to desist. They fought on horseback where there was level ground favourable for cavalry manoeuvres, and on foot where it was rough and inconvenient for horses. This custom Romulus borrowed, I believe, from the Lacedaemonians, having learned that among them, also, three hundred of the noblest youths attended the kings as their guards and also as their defenders in war, fighting both on horseback and on foot.

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Having made these regulations, he distinguished the honours and powers which he wished each class to have. For the king he had reserved these prerogatives: in the first place, the supremacy in religious ceremonies and sacrifices and the conduct of everything relating to the worship of the gods; secondly, the guardianship of the laws and customs of the country and the general oversight of justice in all cases, whether founded on the law of nature or the civil law; he was also the judge in person the greatest crimes, leaving the lesser to the senators, but seeing to it that no error was made in their decisions; he was to summon the senate and call together the popular assembly, to deliver his opinion first and carry out the decision of the majority. These prerogatives he granted to the king and, in addition, the absolute command in war. To the senate he assigned honour and authority as follows: to deliberate and give their votes concerning everything the king should refer to them, the decision of the majority to prevail. This also Romulus took over from the constitution of the Lacedaemonians; for their kings, too, did not have arbitrary power to do everything they wished, but the gerousia exercised complete control of public affairs. To the populace he granted these three privileges: to choose magistrates, to ratify laws, and to decide concerning war whenever the king left the decision to them; yet even in these matters their authority was not unrestricted, since the concurrence of the senate was necessary to give effect to their decisions. The people did not give their votes all at the same time, but were summoned to meet by curiae, and whatever was resolved upon by the majority of the curiae was reported to the senate. But in our day this practice is reversed, since the senate does not deliberate upon the resolutions passed by the people, but the people have full power over the decrees of the senate; and which of the two customs is better I leave it open to others to determine. By this division of authority not only were the civil affairs administered in a prudent and orderly manner, but the business of war also was carried on with dispatch and strict obedience. For whenever the king thought proper to lead out his army there was then no necessity for tribunes to be chosen by tribes, or centurions by centuries, or commanders of the horse appointed, nor was it necessary for the army to be numbered or to be divided into centuries or for every man to be assigned to his appropriate post. But the king gave his orders to the tribunes and these to the centurions and they in turn to the decurions, each of whom led out those who were under his command; and whether the whole army or part of it was called, at a single summons they presented themselves ready with arms in hand at the designated post.

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By these institutions Romulus sufficiently regulated and suitably disposed the city both for peace and for war: and he made it large and populous by the following means. In the first place, he obliged the inhabitants to bring up all their male children and the first-born of the females, and forbade them to destroy any children under three years of age unless they were maimed or monstrous from their very birth. These he did not forbid their parents to expose, provided they first showed them to their five nearest neighbours and these also approved. Against those who disobeyed this law he fixed various penalties, including the confiscation of half their property. Secondly, finding that many of the cities in Italy were very badly governed, both by tyrannies and by oligarchies, he undertook to welcome and attract to himself the fugitives from these cities, who were very numerous, paying no regard either to their calamities or to their fortunes, provided only they were free men. His purpose was to increase the power of the Romans and to lessen that of their neighbours; but he invented a specious pretext for his course, making it appear that he was showing honour to a god. For he consecrated the place between the Capitol and the citadel which is now called in the language of the Romans "the space between the two groves," ? a term that was really descriptive at that time of the actual conditions, as the place was shaded by thick woods on both sides where it joined the hills, ? and made it an asylum for suppliants. And built a temple there, ? but to what god or divinity he dedicated it I cannot say for certain, ? he engaged, under the colour of religion, to protect those who fled to it from suffering any harm at the hands of their enemies; and if they chose to remain with him, he promised them citizenship and a share of the land he should take from the enemy. And people came flocking thither from all parts, fleeing from their calamities at home; nor had they afterwards any thought of removing to any other place, but were held there by daily instances of his sociability and kindness.

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There was yet a third policy of Romulus, which the Greeks ought to have practised above all others, it being, in my opinion, the best of all political measures, as it laid the most solid foundation for the liberty of the Romans and was no slight factor in raising them to their position of supremacy. It was this: not to slay all the men of military age or to enslave the rest of the population of the cities captured in war or to allow their land to go back to pasturage for sheep, but rather to send settlers thither to possess some part of the country by lot and to make the conquered cities Roman colonies, and even to grant citizenship to some of them. By these and other like measures he made the colony great from a small beginning, as the actual results showed; for the number of those who joined with him in founding Rome did not amount to more than three thousand foot nor quite to three hundred horse, whereas he left behind him when he disappeared from among men forty-six thousand foot and about a thousand horse. Romulus having instituted these measures, not alone the kings who ruled the city after him but also the annual magistrates after them pursued the same policy, with occasional additions, so successfully that the Roman people became inferior in numbers to none of the nations that were accounted the most populous.

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When I compare the customs of the Greeks with these, I can find no reason to extol either those of the Lacedaemonians or of the Thebans or of the Athenians, who pride themselves most on their wisdom; all of whom, jealous of their noble birth and granting citizenship to none or to very few (I say nothing of the fact that some even expelled foreigners), not only received no advantage from this haughty attitude, but actually suffered the greatest harm because of it. Thus, the Spartans after their defeat at Leuctra, where they lost seventeen hundred men, were no longer able to restore their city to its former position after that calamity, but shamefully abandoned their supremacy. And the Thebans and Athenians through the single disaster at Chaeronea were deprived by the Macedonians not only of the leadership of Greece but at the same time of the liberty they had inherited from their ancestors. But Rome, while engaged in great wars both in Spain and Italy and employed in recovering Sicily and Sardinia, which had revolted, at a time when the situation in Macedonia and Greece had become hostile to her and Carthage was again contending for the supremacy, and when all but a small portion of Italy was not only in open rebellion but was also drawing upon her the Hannibalic war, as it was called, ? though surrounded, I say, by so many dangers at one and the same time, Rome was so far from being overcome by these misfortunes that she derived from them a strength even greater than she had had before, being enabled to meet every danger, thanks to the number of her soldiers, and not, as some imagine, to the favour of Fortune; since for all of Fortune's assistance the city might have been utterly submerged by the single disaster at Cannae, where of six thousand horse only three hundred and seventy survived, and of eighty thousand foot enrolled in the army of the commonwealth little more than three thousand escaped.

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It is not only these institutions of Romulus that I admire, but also those which I am going to relate. He understood that the good government of cities was due to certain causes which all statesmen prate of but few succeed in making effective: first, the favour of the gods, the enjoyment of which gives success to men's every enterprise; next, moderation and justice, as a result of which the citizens, being less disposed to injure one another, are more harmonious, and make honour, rather than the most shameful pleasures, the measure of their happiness; and, lastly, bravery in war, which renders the other virtues also useful to their possessors. And he thought that none of these advantages is the effect of chance, but recognized that good laws and the emulation of worthy pursuits render a State pious, temperate, devoted to justice, and brave in war. He took great care, therefore, to encourage these, beginning with the worship of the gods and genii. He established temples, sacred precincts and altars, arranged for the setting up of statues, determined the representations and symbols of the gods, and declared their powers, the beneficent gifts which they have made to mankind, the particular festivals that should be celebrated in honour of each god or genius, the sacrifices with which they delight to be honoured by men, as well as the holidays, festal assemblies, days of rest, and everything alike of that nature, in all of which he followed the best customs in use among the Greeks. But he rejected all the traditional myths concerning the gods that contain blasphemies or calumnies against them, looking upon these as wicked, useless and indecent, and unworthy, not only of the gods, but even of good men; and he accustomed people both to think and to speak the best of the gods and to attribute to them no conduct unworthy of their blessed nature.

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Indeed, there is no tradition among the Romans either of Caelus being castrated by his own sons or of Saturn destroying his own offspring to secure himself from their attempts or of Jupiter dethroning Saturn and confining his own father in the dungeon of Tartarus, or, indeed, of wars, wounds, or bonds of the gods, or of their servitude among men. And no festival is observed among them as a day of mourning or by the wearing of black garments and the beating of breasts and the lamentations of women because of the disappearance of deities, such as the Greeks perform in commemorating the rape of Persephon? and the adventures of Dionysus and all the other things of like nature. And one will see among them, even though their manners are now corrupted, no ecstatic transports, no Corybantic frenzies, no begging under the colour of religion, no bacchanals or secret mysteries, no all-night vigils of men and women together in the temples, nor any other mummery of this kind; but alike in all their words and actions with respect to the gods a reverence is shown such as is seen among neither Greeks nor barbarians. And, ? the thing which I myself have marvelled at most, ? notwithstanding the influx into Rome of innumerable nations which are under every necessity of worshipping their ancestral gods according to the customs of their respective countries, yet the city has never officially adopted any of those foreign practices, as has been the experience of many cities in the past; but, even though she has, in pursuance of oracles, introduced certain rites from abroad, she celebrates them in accordance with her own traditions, after banishing all fabulous clap-trap. The rites of the Idaean goddess are a case in point; for the praetors perform sacrifices and celebrated games in her honour every year according to the Roman customs, but the priest and priestess of the goddess are Phrygians, and it is they who carry her image in procession through the city, begging alms in her name according to their custom, and wearing figures upon their breasts and striking their timbrels while their followers play tunes upon their flutes in honour of the Mother of the Gods. But by a law and decree of the senate no native Roman walks in procession through the city arrayed in a parti-coloured robe, begging alms or escorted by flute-players, or worships the god with the Phrygian ceremonies. So cautious are they about admitting any foreign religious customs and so great is their aversion to all pompous display that is wanting in decorum.

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Let no one imagine, however, that I am not sensible that some of the Greek myths are useful to mankind, part of them explaining, as they do, the works of Nature by allegories, others being designed as a consolation for human misfortunes, some freeing the mind of its agitations and terrors and clearing away unsound opinions, and others invented for some other useful purpose. But, though I am as well acquainted as anyone with these matters, nevertheless my attitude toward the myths is one of caution, and I am more inclined to accept the theology of the Romans, when I consider that the advantages from the Greek myths are slight and cannot be of profit to many, but only to those who have examined the end for which they are designed; and this philosophic attitude is shared by few. The great multitude, unacquainted with philosophy, are prone to take these stories about the gods in the worse sense and to fall into one of two errors: they either despise the gods as buffeted by many misfortunes, or else refrain from none of the most shameful and lawless deeds when they see them attributed to the gods.

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But let the consideration of these matters be left to those who have set aside the theoretical part of philosophy exclusively for their contemplation. To return to the government established by Romulus, I have thought the following things also worthy the notice of history. In the first place, he appointed a great number of persons to carry on the worship of the gods. At any rate, no one could name any other newly-founded city in which so many priests and ministers of the gods were appointed from the beginning. For, apart from those who held family priesthoods, sixty were appointed in his reign to perform by tribes and curiae the public sacrifices on behalf of the commonwealth; I am merely repeating what Terentius Varro, the most learned man of his age, his written in his Antiquities. In the next place, whereas others generally choose in a careless and inconsiderate manner those who are to preside over religious matters, some thinking fit to make public sale of this honour and others disposing of it by lot, he would not allow the priesthoods to be either purchased for money or assigned by lot, but made a law that each curia should choose two men over fifty years of age, of distinguished birth and exceptional merit, of competent fortune, and without any bodily defects; and he ordered that these should enjoy their honours, not for any fixed period, but for life, freed from military service by their age and from civil burdens by the law.

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And because some rites were to be performed by women, others by children whose fathers and mothers were living, to the end that these also might be administered in the best manner, he ordered that the wives of the priests should be associated with their husbands in the priesthood; and that in the case of any rites which men were forbidden by the law of the country to celebrate, their wives should perform them and their children should assist as their duties required; and that the priests who had no children should choose out of the other families of each curia the most beautiful boy and girl, the boy to assist in the rites till the age of manhood, and the girl so long as she remained unmarried. These arrangements also he borrowed, in my opinion, from the practices of the Greeks. For all the duties that are performed in the Greek ceremonies by the maidens whom they call kan?phoroi and arrh?phoroi are performed by those whom the Romans call tutulatae, who wear on their heads the same kind of crowns with which the statues of the Ephesian Artemis are adorned among the Greeks. And all the functions which among the Tyrrhenians and still earlier among the Pelasgians were performed by those they called cadmili in the rites of the Curetes and in those of the Great Gods, were performed in the same manner by those attendants of the priests who are now called by the Romans camilli. Furthermore, Romulus ordered one soothsayer out of each tribe to be present at the sacrifices. This soothsayer we call hieroskopos or "inspector of the vitals," and the Romans, preserving something of the ancient name, aruspex. He also made a law that all the priests and ministers of the gods should be chosen by the curiae and that their election should be confirmed by those who interpret the will of the gods by the art of divination.

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After he had made these regulations concerning the ministers of the gods, he again, as I have stated, assigned the sacrifices in an appropriate manner to the various curiae, appointing for each of them gods and genii whom they were always to worship, and determined the expenditures for the sacrifices, which were to be paid to them out of the public treasury. The members of each curia performed their appointed sacrifices together with their own priests, and on holy days they feasted together at their common table. For a banqueting-hall had been built for each curia, and in it there was consecrated, just as in the Greek prytanea, a common table for all the members of the curia. These banqueting-halls had the same name as the curiae themselves, and are called so to our day. This institution, it seems to me, Romulus took over from the practice of the Lacedaemonians in the case of their phiditia, which were then the vogue. It would seem that Lycurgus, who had learned the institution from the Cretans, introduced it at Sparta to the great advantage of his country; for he thereby in time of peace directed the citizens' lives toward frugality and temperance in their daily repasts, and in time of war inspired every man with a sense of shame and concern not to forsake his comrade with whom he had offered libations and sacrifices and shared in common rites. And not alone for his wisdom in these matters does Romulus deserve praise, but also for the frugality of the sacrifices that he appointed for the honouring of the gods, the greatest part of which, if not all, remained to my day, being still performed in the ancient manner. At any rate, I myself have seen in the sacred edifices repasts set before the gods upon ancient wooden tables, in baskets and small earthen plates, consisting of barley bread, cakes and spelt, with the first-offerings of some fruits, and other things of like nature, simple, cheap, and devoid of all vulgar display. I have seen also the libation wines that had been mixed, not in silver and gold vessels, but in little earthen cups and jugs, and I have greatly admired these men for adhering to the customs of their ancestors and not degenerating from their ancient rites into a boastful magnificence. There are, it is true, other institutions, worthy to be both remembered and related, which were established by Numa Pompilius, who ruled the city after Romulus, a man of consummate wisdom and of rare sagacity in interpreting the will of the gods, and of them I shall speak later; and yet others were added by Tullus Hostilius, the second king after Romulus, and by all the kings who followed him. But the seeds of them were sown and the foundations laid by Romulus, who established the principal rites of their religion.

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Romulus also seems to have been the author of that good discipline in other matters by the observance of which the Romans have kept their commonwealth flourishing for many generations; for he established many good and useful laws, the greater part of them unwritten, but some committed to writing. There is no need for me to mention most of them, but I will give a short account of those which I have admired most of all and which I have regarded as suitable to illustrate the character of the rest of this man's legislation, showing how austere it was, how averse to vice, and how closely it resembled the life of the heroic age. However, I will first observe that all who have established constitutions, barbarian as well as Greek, seem to me to have recognized correctly the general principle that every State, since it consists of many families, is most likely to enjoy tranquillity when the lives of the individual citizens are untroubled, and to have a very tempestuous time when the private affairs of the citizens are in a bad way, and that every prudent statesman, whether he be a lawgiver or a king, ought to introduce such laws as will make the citizens just and temperate in their lives. Yet by what practices and by what laws this result may be accomplished they do not all seem to me to have understood equally well, but some of them seem to have gone widely and almost completely astray in the principal and fundamental parts of their legislation. For example, in the matter of marriage and commerce with women, from which the lawgiver ought to begin (even as Nature has begun thence to form our lives), some, taking their example from the beasts, have allowed men to have intercourse with women freely and promiscuously, thinking thus to free their lives from the frenzies of love, of save them from murderous jealousy, and to deliver them from many other evils which come upon both private houses and whole States through women. Others have banished this wanton and bestial intercourse from their States by joining a man to one woman; and yet for the preservation of the marriage ties and the chastity of women they have never attempted to make even the slightest regulation whatsoever, but have given up the idea as something impracticable. Others have neither permitted sexual intercourse without marriage, like some barbarians, nor neglected the guarding of their women, like the Lacedaemonians, but have established many laws to keep them within bounds. And some have even appointed a magistrate to look after the good conduct of women; this provision, however, for their guarding was found insufficient and too weak to accomplish its purpose, being incapable of bringing the woman of unvirtuous nature to the necessity of a modest behaviour.

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But Romulus, without giving either to the husband an action against his wife for adultery or for leaving his home without cause, or to the wife an action against her husband on the ground of ill-usage or for leaving her without reason, and without making any laws for the returning or recovery of the dowry, or regulating anything of this nature, by a single law which effectually provides for all these things, as the results themselves have shown, led the women to behave themselves with modesty and great decorum. The law was to this effect, that a woman joined to her husband by a holy marriage should share in all his possessions and sacred rites. The ancient Romans designated holy and lawful marriages by the term "farreate,"rom the sharing of far, which we call zea; for this was the ancient and, for a long time, the ordinary food of all the Romans, and their country produces an abundance of excellent spelt. And as we Greeks regard barley as the most ancient grain, and for that reason begin our sacrifices with barley-corns which we call oulai, so the Romans, in the belief that spelt is both the most valuable and the most ancient of grains, in all burnt offerings begin the sacrifice with that. For this custom still remains, not having deteriorated into first-offerings of greater expense. The participation of the wives with their husbands in this holiest and first food and their union with them founded on the sharing of all their fortunes took its name from this sharing of the spelt and forged the compelling bond of an indissoluble union, and there was nothing that could annul these marriages. This law obliged both the married women, as having no other refuge, to conform themselves entirely to the temper of their husbands, and the husbands to rule their wives as necessary and inseparable possessions. Accordingly, if a wife was virtuous and in all things obedient to her husband, she was mistress of the house to the same degree as her husband was master of it, and after the death of her husband she was heir to his property in the same manner as a daughter was to that of her father; that is, if he died without children and intestate, she was mistress of all that he left, and if he had children, she shared equally with them. But if she did any wrong, the injured party was her judge and determined the degree of her punishment. Other offences, however, were judged by her relations together with her husband; among them was adultery, or where it was found she had drunk wine ? a thing which the Greeks would look upon as the least of all faults. For Romulus permitted them to punish both these acts with death, as being the gravest offences women could be guilty of, since he looked upon adultery as the source of reckless folly, and drunkenness as the source of adultery. And both these offences continued for a long time to be punished by the Romans with merciless severity. The wisdom of this law concerning wives is attested by the length of time it was in force; for it is agreed that during the space of five hundred and twenty years no marriage was ever dissolved at Rome. But it is said that in the one hundred and thirty-seventh Olympiad, in the consulship of Marcus Pomponius and Gaius Papirius, Spurius Carvilius, a man of distinction, was the first to divorce his wife, and that he was obliged by the censors to swear that he had married for the purpose of having children (his wife, it seems, was barren); yet because of his action, though it was based on necessity, he was ever afterwards hated by the people.

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These, then, are the excellent laws which Romulus enacted concerning women, by which he rendered them more observant of propriety in relation to their husbands. But those he established with respect to reverence and dutifulness of children toward their parents, to the end that they should honour and obey them in all things, both in their words and actions, were still more august and of greater dignity and vastly superior to our laws. For those who established the Greek constitutions set a very short time for sons to be under the rule of their fathers, some till the expiration of the third year after they reached manhood, others as long as they continued unmarried, and some till their names were entered in the public registers, as I have learned from the laws of Solon, Pittacus and Charondas, men celebrated for their great wisdom. The punishments, also, which they ordered for disobedience in children toward their parents were not grievous: for they permitted fathers to turn their sons out of doors and to disinherit them, but nothing further. But mild punishments are not sufficient to restrain the folly of youth and its stubborn ways or to give self-control to those who have been heedless of all that is honourable; and accordingly among the Greeks many unseemly deeds are committed by children against their parents. But the lawgiver of the Romans gave virtually full power to the father over his son, even during his whole life, whether he thought proper to imprison him, to scourge him, to put him in chains and keep him at work in the fields, or to put him to death, and this even though the son were already engaged in public affairs, though he were numbered among the highest magistrates, and though he were celebrated for his zeal for the commonwealth. Indeed, in virtue of this law men of distinction, while delivering speeches from the rostra hostile to the senate and pleasing to the people, have been dragged down from thence and carried away by their fathers to undergo such punishment as these thought fit; and while they were being led away through the Forum, none present, neither consul, tribune, nor the very populace, which was flattered by them and thought all power inferior to its own, could rescue them. I forbear to mention how many brave men, urged by their valour and zeal to proof some noble deed that their fathers had not ordered, have been put to death by those very fathers, as is related of Manlius Torquatus and many others. But concerning them I shall speak in the proper place.

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And not even at this point did the Roman lawgiver stop in giving the father power over the son, but he even allowed him to sell his son, without concerning himself whether this permission might be regarded as cruel and harsher than was compatible with a natural affection. And, ? a thing which anyone who has been educated in the lax manners of the Greeks may wonder at above all things and look upon as harsh and tyrannical, ? he even gave leave to the father to make a profit by selling his son as often as three times, thereby giving greater power to the father over his son than to the master over his slaves. For a slave who has once been sold and has later obtained his liberty is his own master ever after, but a son who had once been sold by his father, if he became free, came again under his father's power, and if he was a second time sold and a second time freed, he was still, as at first, his father's slave; but after the third sale he was freed from his father. This law, whether written or unwritten, ? I cannot say positively which, ? the kings observed in the beginning, looking upon it as the best of all laws; and after the overthrow of the monarchy, when the Romans first decided to expose in the Forum for the consideration of the whole body of citizens all their ancestral customs and laws, together with those introduced from abroad, to the end that the rights of the people might not be changed as often as the powers of the magistrates, the decemvirs, who were authorized by the people to collect and transcribe the laws, recorded it among the rest, and it now stands on the fourth of the Twelve Tables, as they are called, which they then set up in the Forum. And that the decemvirs, who were appointed after three hundred years to transcribe these laws, did not first introduce this law among the Romans, but that, finding it long before in use, they dared not repeal it, I infer from many other considerations and particularly from the laws of Numa Pompilius, the successor of Romulus, among which there is recorded the following: "If a father gives his son leave to marry a woman who by the laws is to be the sharer of his sacred rites and possessions, he shall no longer have the power of selling his son." Now he would never have written this unless the father had by all former laws been allowed to sell his sons. But enough has been said concerning these matters, and I desire also to give a summary account of the other measures by which Romulus regulated the lives of the private citizens.

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Observing that the means by which the whole body of citizens, the greater part of whom are hard to guide, can be induced to lead a life of moderation, to prefer justice to gain, to cultivate perseverance in hardships, and to look upon nothing as more valuable than virtue, is not oral instruction, but the habitual practice of such employments as lead to each virtue, and knowing that the great mass of men come to practise them through necessity rather than choice, and hence, if there is nothing to restrain them, return to their natural disposition, he appointed slaves and foreigners to exercise those trades that are sedentary and mechanical and promote shameful passions, looking upon them as the destroyers and corruptors both of the bodies and souls of all who practise them; and such trades were for a very long time held in disgrace by the Romans and were carried on by none of the native-born citizens. The only employments he left to free men were two, agriculture and warfare; for he observed that men so employed become masters of their appetite, are less entangled in illicit love affairs, and follow that kind of covetousness only which leads them, not to injure one another, but to enrich themselves at the expense of the enemy. But, as he regarded each of these occupations, when separate from the other, as incomplete and conducive to fault-finding, instead of appointing one part of the men to till the land and the other to lay waste the enemy's country, according to the practice of the Lacedaemonians, he ordered the same persons to exercise the employments both of husbandmen and soldiers. In time of peace he accustomed them to remain at their tasks in the country, except when it was necessary for them to come to market, upon which occasions they were to meet in the city in order to traffic, and to that end he appointed every ninth day for the markets; and when war came he taught them to perform the duties of soldiers and not to yield to others either in the hardships or advantages that war brought. For he divided equally among them the lands, slaves and money that he took from the enemy, and thus caused them to take part cheerfully in his campaigns.

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In the case of wrongs committed by the citizens against one another he did not permit the trials to be delayed, but caused them to be held promptly, sometimes deciding the suits himself and sometimes referring them to others; and he proportioned the punishment to the magnitude of the crime. Observing, also, that nothing restrains men from all evil actions so effectually as fear, he contrived many things to inspire it, such as the place where he sat in judgment in the most conspicuous part of the Forum, the very formidable appearance of the soldiers who attended him, three hundred in number, and the rods and axes borne by twelve men,who scourged in the Forum those whose offences deserved it and beheaded others in public who were guilty of the greatest crimes. Such then, was the general character of the government established by Romulus; the details I have mentioned are sufficient to enable one to form a judgment of the rest.

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The other deeds reported of this man, both in his wars and at home, which may be thought deserving of mention in a history are as follows. Inasmuch as many nations that were both numerous and brave in war dwelt round about Rome and none of them was friendly to the Romans, he desired to conciliate them by intermarriages, which, in the opinion of the ancients, was the surest method of cementing friendships; but considering that the cities in question would not of their own accord unite with the Romans, who were just getting settled together in one city, and who neither were powerful by reason of their wealth nor had performed any brilliant exploit, but that they would yield to force if no insolence accompanied such compulsion, he determined, with the approval of Numitor, his grandfather, to bring about the desired intermarriages by a wholesale seizure of virgins. After he had taken this resolution, he first made a vow to the god who presides over secret counsels to celebrate sacrifices and festivals every year if his enterprise should succeed. Then, having laid his plan before the senate and gaining their approval, he announced that he would hold a festival and general assemblage in honour of Neptune, and he sent word round about to the nearest cities, inviting all who wished to do so to be present at the assemblage and to take part in the increases; for he was going to hold contests of all sorts, both between horses and between men. And when many strangers came with their wives and children to the festival, he first offered the sacrifices to Neptune and held the contests: then, on the last day, on which he was to dismiss the assemblage, he ordered the young men, when he himself should raise the signal, to seize all the virgins who had come to the spectacle, each group taking those they should first encounter, to keep them that night without violating their chastity and bring them to him the next day. So the young men divided themselves into several groups, and as soon as they saw the signal raised, fell to seizing the virgins; and straightway the strangers were in an uproar and fled, suspecting some greater mischief. The next day, when the virgins were brought before Romulus, he comforted them in their despair with the assurance that they had been seized, not out of wantonness, but for the purpose of marriage; for he pointed out that this was an ancient Greek custom and that of all methods of contracting marriages for women it was the most illustrious, and he asked them to cherish those whom Fortune had given them for their husbands. Then counting them and finding their number to be six hundred and eighty-three, he chose an equal number of unmarried men to whom he united them according to the customs of each woman's country, basing the marriages on a communion of fire and water, in the same manner as marriages are performed even down to our times.

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Some state that these things happened in the first year of Romulus' reign, but Gnaeus Gellius says it was in the fourth, which is more probable. For it is not likely that the head of a newly-built city would undertake such an enterprise before establishing its government. As regards the reason for the seizing of the virgins, some ascribe it to a scarcity of women, others to the seeking of pretext for war; but those who give the most plausible account ??and with them I?agree ? attribute it to the design of contracting an alliance with the neighbouring cities, founded on affinity. And the Romans even to my day continued to celebrate the festival then instituted by Romulus, calling it the Consualia, in the course of which a subterranean altar, erected near the Circus Maximus, is uncovered by the removal of the soil round about it and honoured with sacrifices and burnt-offerings of first-fruits and a course is run both by horses yoked to chariots and by single horses. The god to whom these honours are paid is called Consus by the Romans, being the same, according to some who render the name into our tongue, as Poseidon Seisichthon or the "Earth-shaker"; and they say that this god was honoured with a subterranean altar because he holds the earth.?I?know also from hearsay another tradition, to the effect that the festival is indeed celebrated in honour of Neptune and the horse-races are held in his honour, but that the subterranean altar was erected later to a certain divinity whose name may not be uttered, who presides over and is the guardian of hidden counsels; for a secret altar has never been erected to Neptune, they say, in any part of the world by either Greeks or barbarians. But it is hard to say what the truth of the matter is.

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When, now, the report of the seizure of the virgins and of their marriage was spread among the neighbouring cities, some of these were incensed at the proceeding itself, though others, considering the motive from which it sprang and the outcome to which it led, bore it with moderation; but, at any rate, in the course of time it occasioned several wars, of which the rest were of small consequence, but that against the Sabines was a great and difficult one. All these wars ended happily, as the oracles had foretold to Romulus before he undertook the task, indicating as they did that the difficulties and dangers would be great but that their outcome would be prosperous. The first cities that made war upon him were Caenina, Antemnae and Crustumerium. They put forward as a pretext the seizure of the virgins and their failure to receive satisfaction on their account; but the truth was that they were displeased at the founding of Rome and at its great and rapid increase and felt that they ought not to permit this city to grow up as a common menace to all its neighbours. For the time being, then, these cities were sending ambassadors to the Sabines, asking them to take command of the war, since they possessed the greatest military strength and were most powerful by reason of their wealth and were laying claim to the rule over their neighbours and inasmuch as they had suffered from the Romans' insolence quite as much as any of the rest; for the greater part of the virgins who had been seized belonged to them.

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But when they found they were accomplishing nothing, since the embassies from Romulus opposed them and courted the Sabine people both by their words and by their actions, they were vexed at the waste of time ? for the Sabines were forever affecting delays and putting off to distant dates the deliberation concerning the war ??and resolved to make war upon the Romans by themselves alone, believing that their own strength, if the three cities joined forces, was sufficient to conquer one inconsiderable city. This was their plan: but they did not all assemble together promptly enough in one camp, since the Caeninenses, who seemed to be most eager in promoting the war, rashly set out ahead of the others. When these men, then, had taken the field and were wasting the country that bordered on their own, Romulus led out his army, and unexpectedly falling upon the enemy while they were as yet off their guard, he made himself master of their camp, which was but just completed. Then following close upon the heels of those who fled into the city, where the inhabitants had not as yet learned of the defeat of their forces, and finding the walls unguarded and the gates unbarred, he took the town by storm; and when the king of the Caeninenses met him with a strong body of men, he fought with him, and slaying him with his own hands, stripped him of his arms.

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The town being taken in this manner, he ordered the prisoners to deliver up their arms, and taking such of their children for hostages as he thought fit, he marched against the Antemnates. And having conquered their army also, in the same manner as the other, by falling upon them unexpectedly while they were still dispersed in foraging, and having accorded the same treatment to the prisoners, he led his army home, carrying with him the spoils of those who had been slain in battle and the choicest part of the booty as an offering to the gods; and he offered many sacrifices besides. Romulus himself came last in the procession, clad in a purple robe and wearing a crown of laurel upon his head, and, that he might maintain the royal dignity, he rode in a chariot drawn by four horses. The rest of the army, both foot and horse, followed, ranged in their several divisions, praising the gods in songs of their country and extolling their general in improvised verses. They were met by the citizens with their wives and children, who, ranging themselves on each side of the road, congratulated them upon their victory and expressed their welcome in every other way. When the army entered the city, they found mixing bowls filled to the brim with wine and tables loaded down with all sorts of viands, which were placed before the most distinguished houses in order that all who pleased might take their fill. Such was the victorious procession, marked by the carrying of trophies and concluding with a sacrifice, which the Romans call a triumph, as it was first instituted by Romulus. But in our day the triumph had become a very costly and ostentatious pageant, being attended with a theatrical pomp that is designed rather as a display of wealth than as approbation of valour, and it has departed in every respect from its ancient simplicity. After the procession and the sacrifice Romulus built a small temple on the summit of the Capitoline hill to Jupiter whom the Romans call Feretrius; indeed, the ancient traces of it still remain, of which the longest sides are less than fifteen feet. In this temple he consecrated the spoils of the king of the Caeninenses, whom he had slain with his own hand. As for Jupiter Feretrius, to whom Romulus dedicated these arms, one will not err from the truth whether one wishes to call him Tropaiouchos, or Skylophoros, as some will have it, or, since he excels all things and comprehends universal nature and motion, Hyperpheret?s.

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After the king had offered to the gods the sacrifices of thanksgiving and the first-fruits of victory, before entering upon any other business, he assembled the senate to deliberate with them in what manner the conquered cities should be treated, and he himself first delivered the opinion he thought the best. When all the senators who were present had approved of the counsels of their chief as both safe and brilliant and had praised all the other advantages that were likely to accrue from them to the commonwealth, not only for the moment but for all future time, he gave command for the assembling of all the women belonging to the race of the Antemnates and of the Caeninenses who had been seized with the rest. And when they had assembled, lamenting, throwing themselves at his feet and bewailing the calamities of their native cities, he commanded them to cease their lamentations and be silent, then spoke to them as follows: "Your fathers and brothers and your entire cities deserve to suffer every severity for having preferred to our friendship a war that was neither necessary nor honourable. We, however, have resolved for many reasons to treat them with moderation; for we not only fear the vengeance of the gods, which ever threatens the arrogant, and dread the ill-will of men, but we are also persuaded that mercy contributes not a little to alleviate the common ills of mankind, and we realize that we ourselves may one day stand in need of that of others. And we believe that to you, whose behaviour towards your husbands has thus far been blameless, this will be no small honour and favour. We suffer this offence of theirs, therefore, to go unpunished and take from your fellow citizens neither their liberty nor their possessions nor any other advantages they enjoy; and both to those who desire to remain there and to those who wish to change their abode we grant full liberty to make their choice, not only without danger but without fear of repenting. But, to prevent their ever repeating their fault or the finding of any occasion to induce their cities to break off their alliance with us, the best means, we consider, and that which will at the same time conduce to the reputation and security of both, is for us to make those cities colonies of Rome and to send a sufficient number of our own people from here to inhabit them jointly with your fellow citizens. Depart, therefore, with good courage; and redouble your love and regard for your husbands, to whom your parents and brothers owe their preservation and your countries their liberty." The women, hearing this, were greatly pleased, and shedding many tears of joy, left the Forum; but Romulus sent a colony of three hundred men into each city, to whom these cities gave a third part of their lands to be divided among them by lot. And those of the Caeninenses and Antemnates who desired to remove to Rome they brought thither together with their wives and children, permitting them to retain their allotments of land and to take with them all their possessions; and the king immediately enrolled them, numbering not less than three thousand, in the tribes and the curiae, so that the Romans had then for the first time six thousand foot in all upon the register. Thus Caenina and Antemnae, no inconsiderable cities, whose inhabitants were of Greek origin (for the Aborigines had taken the cities from the Sicels and occupied them, these Aborigines being, as I?said before, part of those Oenotrians who had come out of Arcadia) after this war became Roman colonies.

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Romulus, having attended to these matters, led out his army against the Crustumerians, who were better prepared than the armies of the other cities had been. And after he had reduced them both in a pitched battle and in an assault upon their city, although they had shown great bravery in the struggle, he did not think fit to punish them any further, but made this city also a Roman colony like the two former. Crustumerium was a colony of the Albans sent out many years before the founding of Rome. The fame of the general's valour in war and of his clemency to the conquered being spread through many cities, many brave men joined him, bringing with them considerable bodies of troops, who migrated with their whole families. From one of these leaders, who came from Tyrrhenia and whose name was Caelius, one of the hills, on which he settled, is to this day called the Caelian. Whole cities also submitted to him, beginning with Medullia, and became Roman colonies. But the Sabines, seeing these things, were displeased and blamed one another for not having crushed the power of the Romans while it was in its infancy, instead of which they were now to contend with it when it was greatly increased. They determined, therefore, the make amends for their former mistake by sending out an army of respectable size. And soon afterwards, assembling a general council in the greatest and most famous city in the nation, called Cures, they voted for the war and appointed Titus, surnamed Tatius, the king of that city, to be their general. After the Sabines had come to this decision, the assembly broke up and all returned home to their several cities, where they busied themselves with their preparations for the war, planning to advance on Rome with a great army the following year.

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In the meantime Romulus also was making the best preparations he could in his turn, realizing that he was to defend himself against a warlike people. With this in view, he raised the wall of the Palatine hill by building higher ramparts upon it as a further security to the inhabitants, and fortified the adjacent hills ? the Aventine and the one now called the Capitoline ? with ditches and strong palisades, and upon these hills he ordered the husbandmen with their flocks to pass the nights, securing each of them by a sufficient garrison; and likewise any other place that promised to afford them security he fortified with ditches and palisades and kept under guard. In the meantime there came to him a man of action and reputation for military achievements, named Lucumo, lately become his friend, who brought with him from the city of Solonium a considerable body of Tyrrhenian mercenaries. There came to him also from the Albans, sent by his grandfather, a goodly number of soldiers with their attendants, and with them artificers for making engines of war; these men were adequately supplied with provisions, arms, and all necessary equipment. When everything was ready for the war on both sides, the Sabines, who planned to take the field at the beginning of spring, resolved first to send an embassy to the enemy both to ask for the return of the women and to demand satisfaction for their seizure, just so that they might seem to have undertaken the war from necessity when they failed to get justice, and they were sending the heralds for this purpose. Romulus, however, asked that the women, since they themselves were not unwilling to live with their husbands, should be permitted to remain with them; but he offered to grant the Sabines anything else they desired, provided they asked it as from friends and did not begin war. Thereupon the others, agreeing to none of his proposals, led out their army, which consisted of twenty-five thousand foot and almost a thousand horse. And the Roman army was not much smaller than that of the Sabines, the foot amounting to twenty thousand and the horse to eight hundred; it was encamped before the city in two divisions, one of them, under Romulus himself, being posted on the Esquiline hill, and the other, commanded by Lucumo, the Tyrrhenian, on the Quirinal, which did not as yet have that name.

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Tatius, the king of the Sabines, being informed of their preparations, broke camp in the night and led his army through the country, without doing any damage to the property in the fields, and before sunrise encamped on the plain that lies between the Quirinal and Capitoline hills. But observing all the posts to be securely guarded by the enemy and no strong position left for his army, he fell into great perplexity, not knowing what use to make of the enforced delay. While he was thus at his wit's end, he met with an unexpected piece of good fortune, the strongest of the fortresses being delivered up to him in the following circumstances. It seems that, while the Sabines were passing by the foot of the Capitoline to view the place and see whether any part of the hill could be taken within by surprise of or by force, they were observed from above by a maiden whose name was Tarpeia, the daughter of a distinguished man who had been entrusted with the guarding of the place. This maiden, as both Fabius and Cincius relate, conceived a desire for the bracelets which the men wore on their left arms and for their rings; for at that time the Sabines wore ornaments of gold and were no less luxurious in their habits than the Tyrrhenians. But according to the account given by Lucius Piso, the ex-censor, she was inspired by the desire of performing a noble deed, namely, to deprive the enemy of their defensive arms and thus deliver them up to her fellow citizens. Which of these accounts is the truer may be conjectured by what happened afterwards. This girl, therefore, sending out one of her maids by a little gate which was not known to be open, desired the king of the Sabines to come and confer with her in private, as if she had an affair of necessity and importance to communicate to him. Tatius, in the hope of having the place betrayed to him, accepted the proposal and came to the place appointed; and the maiden, approaching within speaking distance, informed him that her father had gone out of the fortress during the night on some business, but that she had the keys of the gates, and if they came in the night, she would deliver up the place to them upon condition that they gave her as a reward for her treachery the things which all the Sabines wore on their left arms. And when Tatius consented to this, she received his sworn pledge for the faithful performance of the agreement and gave him hers. Then having appointed, as the place to which the Sabines were to repair, the strongest part of the fortress, and the most unguarded hour of the night as the time for the enterprise, she returned without being observed by those inside.

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So far all the Roman historians agree, but not in what follows. For Piso, the ex-censor, whom I?mentioned before, says that a messenger was sent out of the place by Tarpeia in the night to inform Romulus of the agreement she had made with the Sabines, in consequence of which she proposed, by taking advantage of the ambiguity of the expression in that agreement, to demand their defensive arms, and asking him at the same time to send a reinforcement to the fortress that night, so that the enemy together with their commander, being deprived of their arms, might be taken prisoners; but the messenger, he says, deserted to the Sabine commander and acquainted him with the designs of Tarpeia. Nevertheless, Fabius and Cincius say that no such thing occurred, but they insist that girl kept her treacherous compact. In what follows, however, all are once more in agreement. For they say that upon the arrival of the king of the Sabines with the flower of his army, Tarpeia, keeping her promise, opened to the enemy the gate agreed upon, and rousing the garrison, urged them to save themselves speedily by other exits unknown to the enemy, as if the Sabines were already masters of the place; that after the flight of the garrison the Sabines, finding the gates open, possessed themselves of the stronghold, now stripped of its guards, and that Tarpeia, alleging that she had kept her part of the agreement, insisted upon receiving the reward of her treachery according to the oaths.

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Here again Piso says that, when the Sabines were ready to give the girl the gold they wore on their left arms, Tarpeia demanded of them their shields and not their ornaments. But Tatius resented the imposition and at the same time thought of an expedient by which he might not violate the agreement. Accordingly, he decided to give her the arms as the girl demanded, but to contrive that she should make no use of them; and immediately poising his shield, he hurled it at her with all his might, and ordered the rest to do the same; and thus Tarpeia, being pelted from all sides, fell under the number and force of the blows and died, overwhelmed by the shields. But Fabius attributes this fraud in the performance of the agreement to the Sabines; for they, being obliged by the agreement to give her the gold as she demanded, were angered at the magnitude of the reward and hurled their shield at her as if they had engaged themselves by their oaths to give her these. But what followed gives the greater appearance of truth to the statement of Piso. For she was honoured with a monument in the place where she fell and lies buried on the most sacred hill of the city and the Romans every year perform libations to her (I?relate what Piso writes); whereas, if she had died in betraying her country to the enemy, it is not to be supposed that she would have received any of these honours, either from those whom she had betrayed or from those who had slain her, but, if there had been any remains of her body, they would in the course of time have been dug up and cast out of the city, in order to warn and deter others from committing the like crimes. But let everyone judge of the matters as he pleases.

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As for Tatius and the Sabines, having become masters of a strong fortress and having without any trouble taken the greatest part of the Romans' baggage, they carried on the war thereafter in safety. And as the armies lay encamped at a short distance from each other and many occasions offered, there were many essays and skirmishes, which were not attended with any great advantages or losses to either side, and there were also two very severe pitched battles, in which all the forces were opposed to each other and there was great slaughter on both sides. For, as the time dragged along, they both came to the same resolution, namely, to decide the issue by a general engagement. Whereupon leaders of both armies, who were masters of the art of war, as well as common soldiers, trained in many engagements, advanced into the plain that lay between the two camps and performed memorable feats both in attacking and receiving the enemy as well as in rallying and renewing the fight on equal terms. Those who from the ramparts were spectators of this doubtful battle, which, often varying, favoured each side in turn, when their own men had the advantage, inspired them with fresh courage by their exhortations and songs of victory, and when they were hard pressed and pursued, prevented them by their prayers and lamentations from proving utter cowards; and thanks to these shouts of encouragement and entreaty the combatants were compelled to endure the perils of the struggle even beyond their strength. And so, after they had thus carried on the contest all that day without a decision, darkness now coming on, they both gladly retired to their own camps.

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But on the following days they buried their dead, took care of the wounded and reinforced their armies; then, resolving to engaged in another battle, they met again in the same plain as before and fought till night. In this battle, when the Romans had the advantage on both wings (the right was commanded by Romulus himself and the left by Lucumo, the Tyrrhenian) but in the centre the battle remained as yet undecided, one man prevented the utter defeat of the Sabines and rallied their wavering forces to renew the struggle with the victors. This man, whose name was Mettius Curtius, was of great physical strength and courageous in action, but he was famous especially for his contempt of all fear and danger. He had been appointed to command those fighting in the centre of the line and was victorious over those who opposed him; but wishing to restore the battle in the wings also, where the Sabine troops were by now in difficulties and being forced back, he encouraged those about him, and pursuing such of the enemy's forces as were fleeing and scattered, he drove them back to the gates of the city. This obliged Romulus to leave the victory but half completed and to return and make a drive against the victorious troops of the enemy. Upon the departure of Romulus with his forces those of the Sabines who had been in trouble were once more upon equal terms with their opponents, and the whole danger was now centred round Curtius and his victorious troops. For some time the Sabines received the onset of the Romans and fought brilliantly, but when large numbers joined in attacking them, they gave way and began to seek safety in their camp, Curtius amply securing their retreat, so that they were not driven back in disorder, but retired without precipitation. For he himself stood his ground fighting and awaited Romulus as he approached; and there ensued a great and glorious engagement between the leaders themselves as they fell upon each other. But at last Curtius, having received many wounds and lost much blood, retired by degrees till he came to a deep lake in his rear which its difficult for him to make his way round, his enemies being massed on all sides of it, and impossible to pass through by reason of the quantity of mud on the marshy shore surrounding it and the depth of water that stood in the middle. When he came to the lake, he threw himself into the water, armed as he was, and Romulus, supposing that he would immediately perish in the lake, ??moreover, it was not possible to pursue him through so much mud and water, ? turned upon the rest of the Sabines. But Curtius with great difficulty got safely out of the lake after a time without losing his arms and was led away to the camp. This place is now filled up, but it is called from this incident the Lacus Curtius, being about in the middle of the Roman Forum.

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Romulus, while pursuing the others, had drawn near the Capitoline and had great hopes of capturing the stronghold, but being weakened by many other wounds and stunned by a severe blow from a stone which was hurled from the heights and hit him on the temple, he was taken up half dead by those about him and carried inside the walls. When the Romans no longer saw their leader, they were seized with fear and the right wing turned to flight; but the troops that were posted on the left with Lucumo stood their ground for some time, encouraged by their leader, a man most famous for his warlike prowess and who had performed many exploits during the course of this war. But when he in his turn was pierced through the side with a javelin and fell through weakness, they also gave way; and thereupon the whole Roman army was in flight, and the Sabines, taking courage, pursued them up to the city. But as they were already drawing near the gates they were repulsed, when the youths whom the king had appointed to guard the walls sallied out against them with their forces fresh; and when Romulus, too, who by this time was in some degree recovered of his wound, came out to their assistance with all possible speed, the fortune of the battle quickly turned and veered strongly to the other side. ?For those who were fleeing recovered themselves from their late fear on the unexpected appearance of their leader, and reforming their lines, no longer hesitated to come to blows with the enemy; while the latter, who but now had been driving the fugitives into the city and thought there was nothing that could prevent them from taking the city itself by storm, when they saw this sudden and unexpected change, took thought for their own safety. But they found it no easy matter to retreat to their camp, pursued as they were down from a height and through a hollow way, and in this rout they sustained heavy losses. And so, after they had thus fought that day without a decision and both had met with unexpected turns of fortune, the sun now being near his setting, they parted.

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But during the following days the Sabines were taking counsel whether they should lead their forces back home, after doing all possible damage to the enemy's country, or should send for another army from home and still hold out obstinately until they should put an end to the war in the most honourable manner. They considered that it would be a bad thing for them to return home with the shame of having effected nothing or to stay there when none of their attempts succeeded according to their expectations. And to treat with the enemy concerning an accommodation, which they looked upon as the only honourable means of putting an end to the war, they conceived to be no more fitting for them than for the Romans. On the other side, the Romans were not less, but even more, perplexed than the Sabines what course to take in the present juncture. For they could not resolve either to restore the women or to retain them, believing that the former course involved an acknowledgment of defeat and that it would be necessary to submit to whatever else might be imposed upon them, and that the alternative course would necessitate their witnessing many terrible sights as their country was being laid waste and the flower of their youth destroyed; and, if they should treat with the Sabines for peace, they despaired of obtaining any moderate terms, not only for many other reasons, but chiefly because the proud and headstrong treat an enemy who resorts to courting them, not with moderation, but with severity.

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While both sides were consuming the time in these considerations, neither daring to renew the fight nor treating for peace, the wives of the Romans who were of the Sabine race and the cause of the war, assembling in one place apart from their husbands and consulting together, determined to make the first overtures themselves to both armies concerning an accommodation. The one who proposed this measure to the rest of the women was named Hersilia, a woman of no obscure birth among the Sabines. Some say that, though already married, she was seized with the others as supposedly a virgin; but those who give the most probable account say that she remained with her daughter of her own free will, for according to them her only daughter was among those who had been seized. After the women had taken this resolution they came to the senate, and having obtained an audience, they made long pleas, begging to be permitted to go out to their relations and declaring that they had many excellent grounds for hoping to bring the two nations together and establish friendship between them. When the senators who were present in council with the king heard this, they were exceedingly pleased and looked upon it, in view of their present difficulties, as the only solution.?Thereupon a decree of the senate was passed to the effect that those Sabine women who had children should, upon leaving them with their husbands, have permission to go as ambassadors to their countrymen, and that those who had several children should take along as manyof them as they wished and endeavour to reconcile the two nations. After this the women went out dressed in mourning, some of them also carrying their infant children. When they arrived in the camp of the Sabines, lamenting and falling at the feet of those they met, they aroused great compassion in all who saw them and none could refrain from tears. And when the councillors had been called together to receive them and the king had command them to state their reasons for coming, Hersilia, who had proposed the plan and was at the head of the embassy, delivered a long and pathetic plea, begging them to grant peace to those who were interceding for their husbands and on whose account, she pointed out, the war had been undertaken. As to the terms, however, on which peace should be made, she said the leaders, coming together by themselves, might settle them with a view to the advantage of both parties.

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After she had spoken thus, all the women with their children threw themselves at the feet of the king and remained prostrate till those who were present raised them from the ground and promised to do everything that was reasonable and in their power. Then, having ordered them to withdraw from the council and having consulted together, they decided to make peace. And first a truce was agreed upon between the two nations; then the kings met together and a treaty of friendship was concluded. The terms agreed upon by the two, which they confirmed by their oaths, were as follows: that Romulus and Tatius should be kings of the Romans with equal authority and should enjoy equal honours; that the city, preserving its name, should from its founder be called Rome; that each individual citizen should as before be called a Roman, but that the people collectively should be comprehended under one general appellation and from the city of Tatius be called Quirites, and that all the Sabines who wished might live in Rome, joining in common rites with the Romans and being assigned to tribes and curiae. After they had sworn to this treaty and, to confirm their oaths, had erected altars near the middle of the Sacred Way, as it is called, they mingled together. And all the commanders returned home with their forces except Tatius, the king, and three persons of the most illustrious families, who remained at Rome and received those honours which their posterity after them enjoyed; these were Volusus Valerius and Tallus, surnamed Tyrannius, with Mettius Curtius, the man who swam cross the lake with his arms, and with them there remained also their companions, relations and clients, no fewer in number than the former inhabitants.

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Everything being thus settled, the kings thought proper, since the city had received a great increase of people, to double the number of the patricians by adding to the most distinguished families others from among the new settlers equal in number to the old, and they called these "new patricians." Of these a hundred persons, chosen by the curiae, were enrolled with the original senators. Concerning these matters almost all the writers of Roman history agree. But some few differ regarding the number of the newly-enrolled senators, for they say it was not a hundred, but fifty, that were added to the senate. Concerning the honours, also, which the kings conferred on the women in return for having reconciled them, not all the Roman historians agree; for some write that, besides many other signal marks of honour which they bestowed upon them, they gave their names to the curiae, which were thirty, as I?have said, that being the number of the women who went upon the embassy. But Terentius Varro does not agree with them in this particular, for he says that Romulus gave the names to the curiae earlier than this, when he first divided the people, some of these names being taken from men who were their leaders and others from districts; and he says that the number of the women who went upon the embassy was not thirty, but five hundred and twenty-seven, and he thinks it very improbable that the kings would have deprived so many women of this honour to bestow it upon only a few of them. But as regards these matters, it has not seemed to me fitting either to omit all mention of them or to say more than is sufficient.

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Concerning the city of Cures from which Tatius and his followers came (for the course of my narrative requires that I?should speak of them also, and say who they were and whence), we have received the following account. In the territory of Reate, when the Aborigines were in possession of it, a certain maiden of that country, who was of the highest birth, went into the temple of Enyalius to dance. The Sabines and the Romans, who have learned it from them, give to Enyalius the name of Quirinus, without being able to affirm for certain whether he is Mars or some other god who enjoys the same honours as Mars. For some think that both these names are used of one and the same god who presides over martial combats; others, that the names are applied to two different gods of war. Be that as it may, this maiden, while she was dancing in the temple, was on a sudden seized with divine inspiration, and quitting the dance, ran into the inner sanctuary of the god; after which, being with child by this divinity, as everybody believed, she brought forth a son named Modius, with the surname Fabidius, who, being arrived at manhood, had not a human but a divine form and was renowned above all others for his warlike deeds. And conceiving a desire to found a city on his own account, he gathered together a great number of people of the neighbourhood and in a very short time built the city called Cures: he gave it this name, as some say, from the divinity whose son he was reputed to be, or, as others state, from a spear, since the Sabines call spears cures. This is the account given by Terentius Varro.

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But Zenodotus of Troezen, a .?.?. historian, relates that the Umbrians, a native race, first dwelt in the Reatine territory, as it is called, and that, being driven from there by the Pelasgians, they came into the country which they now inhabit, and changing their name with their place of habitation, from Umbrians were called Sabines. But Porcius Cato says that the Sabine race received its name from Sabus, the son of Sancus, a divinity of that country, and that this Sancus was by some called Jupiter Fidius. He says also that their first place of abode was a certain village called Testruna, situated near the city of Amiternum; that from there the Sabines made an incursion at that time into the Reatine territory, which was inhabited by the Aborigines together with the Pelasgians, and took their most famous city, Cutiliae, by force of arms and occupied it; and that, sending colonies out of the Reatine territory, they built many cities, in which they lived without fortifying them, among others the city called Cures. He further states that the country they occupied was distant from the Adriatic about two hundred and eighty stades and from the Tyrrhenian Sea a little less than a thousand stades. There is also another account given of the Sabines in the native histories, to the effect that a colony of Lacedaemonians settled among them at the time when Lycurgus, being guardian to his nephew Eunomus, gave his laws to Sparta. For the story goes that some of the Spartans, disliking the severity of his laws and separating from the rest, quitted the city entirely, and after being borne through a vast stretch of sea, made a vow to the gods to settle in the first land they should reach; for a longing came upon them for any land whatsoever. At last they made that part of Italy which lies near the Pomentine plains and they called the place where they first landed Foronia, in memory of their being borne through the sea, and built a temple owing to the goddess Foronia, to whom they had addressed their vows; this goddess, by the alteration of one letter, they now call Feronia. And some of them, setting out from thence, settled among the Sabines. It is for this reason, they say, that many of the habits of the Sabines are Spartan, particularly their fondness for war and their frugality and a severity in all the actions of their lives. But this is enough about the Sabine race.

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Romulus and Tatius immediately enlarged the city by adding to it two other hills, the Quirinal, as it is called, and the Caelian; and separating their habitations, each of them had his particular place of residence. Romulus occupied the Palatine and Caelian hills, the latter being next to the Palatine, and Tatius the Capitoline hill, which he had seized in the beginning, and the Quirinal. And cutting down the wood that grew on the plain at the foot of the Capitoline and filling up the greatest part of the lake, which, since it lay in a hollow, was kept well supplied by the waters that came down from the hills, they converted the plain into a forum, which the Romans continue to use even now; there they held their assemblies, transacting their business in the temple of Vulcan, which stands a little above the Forum. They built temples also and consecrated altars to those gods to whom they had addressed their vows during their battles: Romulus to Jupiter Stator, near the Porta Mugonia, as it is called, which leads to the Palatine hill from the Sacred Way, because this god had heard his vows and had caused his army to stop in its flight and to renew the battle; and Tatius to the Sun and Moon, to Saturn and to Rhea, and, besides these, to Vesta, Vulcan, Diana, Enyalius, and to other gods whose names are difficult to be expressed in the Greek language; and in every curia he dedicated tables to Juno called Quiritis, which remain even to this day. For five years, then, the kings reigned together in perfect harmony, during which time they engaged in one joint undertaking, the expedition against the Camerini; for these people, who kept sending out bands of robbers and doing great injury to the country of the Romans, would not agree to have the case submitted to judicial investigation, though often summoned by the Romans to do so. After conquering the Camerini in a pitched battle (for they came to blows with them) and later besieging and taking their town by storm, they disarmed the inhabitants and deprived them of a third part of their land, which they divided among their own people. ?And when the Camerini proceeded to harass the new settlers, they marched out against them, and having put them to flight, divided all their possessions among their own people, but permitted as many of the inhabitants as wished to so to live at Rome. These amounted to about four thousand, whom they distributed among the curiae, and they made their city a Roman colony. Cameria was a colony of the Albans planted long before the founding of Rome, and anciently one of the most celebrated habitations of the Aborigines.

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But in the sixth year, the government of the city devolved once more upon Romulus alone, Tatius having lost his life as the result of a plot which the principal men of Lavinium formed against him. The occasion for the plot was this. Some friends of Tatius had led out a band of robbers into the territory of the Lavinians, where they seized a great many of their effects and drove away their herds of cattle, killing or wounding those who came to the rescue. Upon the arrival of an embassy from the injured to demand satisfaction, Romulus decided that those who had done the injury should be delivered up for punishment to those they had wronged. Tatius, however, espousing the cause of his friends, would not consent that any persons should be taken into custody by their enemies before trial, and particularly Roman citizens by outsiders, but ordered those who complained that they had been injured to come to Rome and proceed against the others according to law. The ambassadors, accordingly, having failed to obtain any satisfaction, went away full of resentment; and some of the Sabines, incensed at their action, followed them and set upon them while they were asleep in their tents, which they had pitched near the road when evening overtook them, and not only robbed them of their money, but cut the throats of all they found still in their beds; those, however, who perceived the plot promptly and were able to make their escape got back to their city. After this ambassadors came both from Lavinium and from many cities, complaining of this lawless deed and threatening war if they should not obtain justice.

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This violence committed against the ambassadors appeared to Romulus, as indeed it was, a terrible crime and one calling for speedy expiation, since it had been in violation of a sacred law; and finding that Tatius was making light of it, he himself, without further delay, caused those who had been guilty of the outrage to be seized and delivered up in chains to the ambassadors to be led away. But Tatius not only was angered at the indignity which he complained he had received from his colleague in the delivering up of the men, but was also moved with compassion for those who were being led away (for one of the guilty persons was actually a relation of his); and immediately, taking his soldiers with him, he went in haste to their assistance, and overtaking the ambassadors on the road, he took the prisoners from them. But not long afterwards, as some say, when he had gone with Romulus to Lavinium in order to perform a sacrifice which it was necessary for the kings to offer to the ancestral gods for the prosperity of the city, the friends and relations of the ambassadors who had been murdered, having conspired against him, slew him at the altar with the knives and spits used in cutting up and roasting the oxen. But Licinius writes that he did not go with Romulus nor, indeed, on account of any sacrifices, but that he went alone, with the intention of persuading those who had received the injuries to forgive the authors of them, and that when weight people became angry because the men were not delivered up to them in accordance with the decision both of Romulus and of the Roman senate, and the relations of the slain men rushed upon him in great numbers, he was no longer able to escape summary justice and was stoned to death by them. Such was the end to which Tatius came, after he had warred against Romulus for three years and had been his colleague for five. His body was brought to Rome, where it was given honourable burial; and the city offers public libations to him every year.

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But Romulus, now established for the second time as sole ruler, expiated the crime committed against the ambassadors by forbidding those who had perpetrated the outrage the use of fire and water; for upon the death of Tatius they had all fled from the city. After that, he brought to trial the Lavinians who had conspired against Tatius and who had been delivered up by their own city, and when they seemed to plead, with considerable justice, that they had but avenged violence with violence, he freed them of the charge. After he had attended to these matters, he led out his army against the city of Fidenae, which was situated forty stades from Rome and was at that time both large and populous. For on an occasion when the Romans were oppressed by famine and provisions which the people of Crustumerium had sent to them were being brought down the river in boats, the Fidenates crowded aboard the boats in great numbers, seized the provisions and killed some of the men who defended them, and when called upon to make satisfaction, they refused to do so. Romulus, incensed at this, made an incursion into their territory with a considerable force, and having possessed himself of a great quantity of booty, was preparing to lead his army home; but when the Fidenates came out against him, he gave them battle. After a severe struggle, in which many fell on both sides, the enemy were defeated and put to flight, and Romulus, following close upon their heels, rushed inside the walls along with the fugitives. When the city had been taken at the first assault, he punished a few of the citizens, and left a guard of three hundred men there; and taking from the inhabitants a part of their territory, which he divided among his own people, he made this city also a Roman colony. It had been founded by the Albans at the same time with Nomentum and Crustumerium, three brothers having been the leaders of the colony, of whom the eldest built Fidenae.

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After this war Romulus undertook another against the Camerini, who had attacked the Roman colonists in their midst while the city of Rome was suffering from a pestilence; it was this situation in particular that encouraged the Camerini, and believing that the Roman nation would be totally destroyed by the calamity, they killed some of the colonists and expelled the rest. In revenge for this Romulus, after he had a second time made himself master of the city, put to death the authors of the revolt and permitted his soldiers to plunder the city; and he also took away half the land besides that which had been previously granted to the Roman settlers. And having left a garrison in the city sufficient to quell any future uprising of the inhabitants, he departed with his forces. As the result of this expedition he celebrated a second triumph, and out of the spoils he dedicated a chariot and four in bronze to Vulcan, and near it he set up his own statue with an inscription in Greek characters setting forth his deeds. The third war Romulus engaged in was against the most powerful city of the Tyrrhenian race at that time, called Veii, distant from Rome about a hundred stades; it is situated on a high and craggy rock and is as large as Athens. The Veientes made the taking of Fidenae the pretext for this war, and sending ambassadors, they bade the Romans withdraw their garrison from that city and restore to its original possessors the territory they had taken from them and were now occupying. And when their demand was not heeded, they took the field with a great army and established their camp in a conspicuous place near Fidenae. Romulus, however, having received advance information of their march, had set out with the flower of his army and lay ready at Fidenae to receive them. When all their preparations were made for the struggle, both armies advanced into the plain and came to grips, and they continued fighting with great ardour for a long time, till the coming on of night parted them, after they had proved themselves evenly matched in the struggle. This was the course of the first battle.

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But in a second battle, which was fought not long afterwards, the Romans were victorious as the result of the strategy of their general, who had occupied in the night a certain height not far distant from the enemy's camp and placed there in ambush the choicest both of the horse and foot that had come to him from Rome since the last action. The two armies met in the plain and fought in the same manner as before; but when Romulus raised the signal to the troops that lay in ambush on the height, these, raising the battle cry, rushed upon the Veientes from the rear, and being themselves fresh while the enemy were fatigued, they point them to flight with no great difficulty. Some few of them were slain in battle, but the great part, throwing themselves into the Tiber, which flows by Fidenae, with the intention of swimming across the river, were drowned; for, being wounded and spent with labour, they were unable to swim across, while others, who did not know how to swim and had not looked ahead, having lost all presence of mind in face of the danger, perished in the eddies of the river. If, now, the Veientes had realized that their first plans had been ill-advised and had remained quiet after this, they would have met with no greater misfortune; but, as it was, hoping to repair their former losses and believing that if they attacked with a larger force they would easily conquer in the war, they set out a second time against the Romans with a large army, consisting both of the levy from the city itself and of others of the same race who in virtue of their league came to their assistance. Upon this, another severe battle was fought near Fidenae, in which the Romans were victorious, after killing many of the Veientes and taking more of them prisoners. Even their camp was taken, which was full of money, arms and slaves, and likewise their boats, which were laden with great store of provisions; and in these the multitude of prisoners were carried down the river to Rome. This was the third triumph that Romulus celebrated, and it was much more magnificent than either of the former. And when, not long afterwards, ambassadors arrived from the Veientes to seek an end to the war and to ask pardon for their offences, Romulus imposed the following penalties upon them: to deliver up to the Romans the country adjacent to the Tiber, called the Seven Districts, and to abandon the salt-works near the mouth of the river, and also to bring fifty hostages as a pledge that they would attempt no uprising in the future. When the Veientes submitted to all these demands, he made a treaty with them for one hundred years and engraved terms of it on pillars. He then dismissed without ransom all the prisoners who desired to return home; but those who preferred to remain in Rome ??and these were far more numerous than the others ??he made citizens, distributing them among the curiae?and assigning to them allotments of land on this side of the Tiber.

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These are the memorable wars which Romulus waged. His failure to subdue any more of the neighbouring nations seems to have been due to his sudden death, which happened while he was still in the vigour of his age for warlike achievements. There are many different stories concerning it. Those who give a rather fabulous account of his life say that while he was haranguing his men in the camp, sudden darkness rushed down out of a clear sky and a violent storm burst, after which he was nowhere to be seen; and these writers believe that he was caught up into heaven by his father, Mars. But those who write the more plausible accounts say that he was killed by his own people; and the reason they allege for his murder is that he released without the common consent, contrary to custom, the hostages he had taken from the Veientes, and that he no longer comported himself in the same manner toward the original citizens and toward those who were enrolled later, but showed greater honour to the former and slighted the latter, and also because of his great cruelty in the punishment of delinquents (for instance, he had ordered a group of Romans who were accused of brigandage against the neighbouring peoples to be hurled down the precipice after he had sat alone in judgment upon them, although they were neither of mean birth nor few in number), but chiefly because he now seemed to be harsh and arbitrary and to be exercising his power more like a tyrant than a king. For these reasons, they say, the patricians formed a conspiracy against him and resolved to slay him; and having carried out the deed in the senate-house, they divided his body into several pieces, that it might not be seen, and then came out, each one hiding his part of the body under his robes, and afterwards burying it in secret. Others say that while haranguing the people he was slain by the new citizens of Rome, and that they undertook the murder at the time when the rain and the darkness occurred, the assembly of the people being then dispersed and their chief left without his guard. And for this reason, they say, the day on which this event happened got its name from the flight of the people and is called Populifugia?down to our times. Be that as it may, the incidents that occurred by the direction of Heaven in connexion with this man's conception and death would seem to give no small authority to the view of those who make gods of mortal men and place the souls of illustrious persons in heaven. For they say that at the time when his mother was violated, whether by some man or by a god, there was a total eclipse of the sun and a general darkness as in the night covered the earth, and that at his death the same thing happened. Such, then, is reported to have been the death of Romulus, who built Rome and was chosen by her citizens as their first king. He left no issue, and after reigning thirty-seven years, died in the fifty-fifth year of his age; for he was very young when he obtained the rule, being no more than eighteen years old, as is agreed by all who have written his history.

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The following year there was no king of the Romans elected, but a certain magistracy, called by them an interregnum, had the oversight of public affairs, being created in much the following manner: The patricians who had been enrolled in the senate under Romulus, being, as I?have said, two hundred in number, were divided into decuriae; then, when lots had been cast, the first ten persons upon whom the lot fell were invested by the rest with the absolute rule of the State. They did not, however, all reign together, but successively, each for five days, during which time they had both the rods and the other insignia of the royal power. The first, after his power had expired, handed over the government to the second, and he to the third, and so on to the last. After the first ten had reigned their appointed time of fifty days, ten others received the rule from them, and from those in turn others. But presently the people decided to abolish the rule of the decuriae, being irked by all the changes of power, since the men did not all have either the same purposes or the same natural abilities. Thereupon the senators, calling the people together in assembly by tribes and curiae, permitted them to consider the form of government and determine whether they wished to entrust the public interests to a king or to annual magistrates. The people, however, did not take the choice upon themselves, but referred the decision to the senator, intimating that they would be satisfied with whichever form of government the others should approve. The senators all favoured establishing? a monarchical form of government, but strife arose over the question from which group the future king should be chosen. For some thought that the one who was to govern the commonwealth ought to be chosen from among the original senators, and others that he should be chosen from among those who had been admitted afterwards and whom they called new senators.

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The contest being drawn out to a great length, they at last reached an agreement on the basis that one of two courses should be followed ? either the older senators should choose the king, who must not, however, be one of themselves, but might be anyone else whom they should regard as most suitable, or the new senators should do the same. The older senators accepted the right of choosing, and after a long consultation among themselves decided that, since by their agreement they themselves were excluded from the sovereignty, they would not confer it on any of the newly-appointed senators, either, but would find some man from outside who would espouse neither party, and declare him king, as the most effectual means of putting an end to party strife. ?After they had come to this resolution, they chose a man of the Sabine race, the son of Pompilius Pompon, a person of distinction, whose name was Numa. He was in that stage of life, being near forty, in which prudence is the most conspicuous, and of an aspect full of royal dignity; ?and he enjoyed the greatest renown for wisdom, not only among the citizens of Cures, but among all the neighbouring peoples as well. After reaching this decision the senators assembled the people, and that one of their number who was then the interrex, coming forward, told them that the senators had unanimously resolved to establish a monarchical form of government and that he, having been empowered to decide who should succeed to the rule, chose Numa Pompilius as king of the State. After this he appointed ambassadors from among the patricians and sent them to conduct Numa to Rome that he might assume the royal power. This happened in the third year of the sixteenth Olympiad, at which Pythagoras, a Lacedaemonian, won the foot-race.

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Up to this point, then, I?have nothing to allege in contradiction to those who have published the history of this man; but in regard to what follows I?am at a loss what to say. For many have written that Numa was a disciple of Pythagoras and that when he was chosen king by the Romans he was studying philosophy at Croton. But the date of Pythagoras contradicts this account, since he was not merely a few years younger than Numa, but actually lived four whole generations later, as we learn from universal history; for Numa succeeded to the sovereignty of the Romans in the middle of the sixteenth Olympiad, whereas Pythagoras resided in Italy after the fiftieth Olympiad. But I?can advance yet a stronger argument to prove that the chronology is incompatible with the reports handed down about Numa, and that is, that at the time when he was called to the sovereignty by the Romans the city of Croton did not yet exist; for it was not until four whole years after Numa had begun to rule the Romans that Myscelus founded this city, in the third year of the seventeenth Olympiad. Accordingly, it was impossible for Numa either to have studied philosophy with Pythagoras the Samian, who flourished four generations after him, or to have resided in Croton, a city not as yet in existence when the Romans called him to the sovereignty. But if I?may express my own opinion, those who have written his history seem to have taken these two admitted facts, namely, the residence of Pythagoras in Italy and the wisdom of Numa (for he has been allowed by everybody to have been a wise man), and combining them, to have made Numa a disciple of Pythagoras, without going on to inquire whether they both flourished at the same period ? unless, indeed, one is going to assume that there was another Pythagoras who taught philosophy before the Samian, and that with him Numa associated. But I?do not know how this could be proved, since it is not supported, so far as I?know, by the testimony of any author of note, either Greek or Roman. But I?have said enough on this subject.

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When the ambassadors came to Numa to invite him to the sovereignty, he for some time refused it and long persisted in his resolution not to accept the royal power. But when his brothers kept urging him insistently and at last his father argued that the offer of so great an honour ought not to be rejected, he consented to become king. As soon as the Romans were informed of this by the ambassadors, they conceived a great yearning for the man before they saw him, esteeming it a sufficient proof of his wisdom that, while the others had valued sovereignty beyond measure, looking upon it as the source of happiness, he alone despised it as a paltry thing and unworthy of serious attention. And when he approached the city, they met him upon the road and with great applause, salutations and other honours conducted him into the city. After that, an assembly of the people was held, in which the tribes by curiae gave their votes in his favour; and when the resolution of the people had been confirmed by the patricians, and, last of all, the augurs had reported that the heavenly signs were auspicious, he assumed the office. The Romans say that he undertook no military campaign, but that, being a pious and just man, he passed the whole period of his reign in peace and caused the State to be most excellently governed. They relate also many marvellous stories about him, attributing his human wisdom to the suggestions of the gods. For they fabulously affirm that a certain nymph, Egeria, used to visit him and instruct him on each occasion in the art of reigning, though others say that it was not a nymph, but one of the Muses. And this, they claim, became clear to every one; for, when people were incredulous at first, as may well be supposed, and regarded the story concerning the goddess as an invention, he, in order to give the unbelievers a manifest proof of his converse with this divinity, did as follows, pursuant to her instructions. He invited to the house where he lived a great many of the Romans, all men of worth, and having shown them his apartments, very meanly provided with furniture and particularly lacking in everything that was necessary to entertain a numerous company, he ordered them to depart for the time being, but invited them to dinner in the evening. And when they came at the appointed hour, he showed them rich couches and tables laden with a multitude of beautiful cups, and when they were at table, he set before them a banquet consisting of all sorts of viands, such a banquet, indeed, as it would not have been easy for any man in those days to have prepared in a long time. The Romans were astonished at everything they saw, and from that time they entertained a firm belief that some goddess held converse with him.

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But those who banish everything that is fabulous from history say that the report concerning Egeria was invented by Numa, to the end that, when once the people were possessed with a fear of the gods, they might more readily pay regard to him and willingly receive the laws he should enact, as coming from the gods. They say that in this he followed the example of the Greeks, emulating the wisdom both of Minos the Cretan and of Lycurgus the Lacedaemonian. For the former of these claimed to hold converse with Zeus, and going frequently to the Dictaean mountain, in which the Cretan legends say that the new-born Zeus was brought up by the Curetes, he used to descend into the holy cave; and having composed his laws there, he would produce them, affirming that he had received them from Zeus. And Lycurgus, paying visits to Delphi, said he was forming his code of laws under the instruction of Apollo. But, as I?am sensible that to give a particular account of the legendary histories, and especially of those relating to gods, would require a long discussion, I?shall omit doing so, and shall relate instead the benefits which the Romans seem to me to have received from this man's rule, according to the information I?have derived from their own histories. But first I?will show in what confusion the affairs of the State were before he came to the throne.

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After the death of Romulus the senate, being now in full control of the government and having held the supreme power for one year, as I?have related, began to be at odds with itself and to split into factions over questions of pre-eminence and equality. For the Alban element, who together with Romulus had planted the colony, claimed the right, not only of delivering their opinions first and enjoying the greatest honours, but also of being courted by the newcomers. Those, on the other hand, who had been admitted afterwards into the number of the patricians from among the new settlers thought that they ought not to be excluded from any honours or to stand in an inferior position to the others. This was felt particularly by those who were of the Sabine race and who, in virtue the treaty made by Romulus with Tatius, supposed they had been granted citizenship by the original inhabitants on equal terms, and that they had shown the same favour to the former in their turn. The senate being thus at odds, the clients also were divided into two parties and each joined their respective factions. There were, too, among the plebeians not a few, lately admitted into the number of the citizens, who, having never assisted Romulus in any of his wars, had been neglected by him and had received neither a share of land nor any booty. These, having no home, but being poor and vagabonds, were by necessity enemies to their superiors and quite ripe for revolution. So Numa, having found the affairs of the State in such a raging sea of confusion, first relieved the poor among the plebeians by distributing to them some small part of the land which Romulus had possessed and of the public land; and afterwards he allayed the strife of the patricians, not by depriving them of anything the founders of the city had gained, but by bestowing some other honours on the new settlers.?And having attuned the whole body of the people, like a musical instrument, to the sole consideration of the public good and enlarged the circuit of the city by the addition of the Quirinal hill (for till that time it was still without a wall), he then addressed himself to the other measures of government, labouring to inculcate these two things by the possession of which he conceived the State would become prosperous and great: first, piety, by informing his subjects that the gods are the givers and guardians of every blessing to mortal men, and, second, justice, through which, he showed them, the blessings also which the gods bestow bring honest enjoyment to their possessors.

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As regards the laws and institutions by which he made great progress in both these directions, I?do not think it fitting that I?should enter into all the details, not only because I?fear the length of such a discussion but also because I?do not regard the recording of them as necessary to a history intended for Greeks; but I?shall give a summary account of the principal measures, which are sufficient to reveal the man's whole purpose, beginning with his regulations concerning the worship of the gods. I?should state, however, that all those rites which he found established by Romulus, either in custom or in law, he left untouched, looking upon them all as established in the best possible manner. But whatever he thought had been overlooked by his predecessor, he added, consecrating many precincts to those gods who had hitherto received no honours, erecting many altars and temples, instituting festivals in honour of each, and appointing priests to have charge of their sanctuaries and rites, and enacting laws concerning purifications, ceremonies, expiations and many other observances and honours in greater number than are to be found in any other city, either Greek or barbarian, even in those that have prided themselves the most at one time or another upon their piety. He also ordered that Romulus himself, as one who had shown a greatness beyond mortal nature, should be honoured, under the name of Quirinus, by the erection of a temple and by sacrifices throughout the year. For while the Romans were yet in doubt whether divine providence or human treachery had been the cause of his disappearance, a certain man, named Julius, descended from Ascanius, who was a husbandman and of such a blameless life that he would never have told an untruth for his private advantage, arrived in the Forum and said that, as he was coming in from the country, he saw Romulus departing from the city fully armed and that, as he drew near to him, he heard him say these words: "Julius, announce to the Romans from me, that the genius to whom I?was allotted at my birth is conducting me to the gods, now that I?have finished my mortal life, and that I?am Quirinus." Numa, having reduced his whole system of religious laws to writing, divided them into eight parts, that being the number of the different classes of religious ceremonies.

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The first division of religious rites he assigned to the thirty curiones, who, as I?have stated, perform the public sacrifices for the curiae. The second, to those called by the Greeks stephan?phoroi or "wearers of the crown" and by the Romans flamines; they are given this name from their wearing caps and fillets, called ??flama, which they continue to wear even to this day. The third, to the commanders of the celeres, who, as I?have stated, were appointed to be the body-guards of the kings and fought both as cavalry and infantry; for these also performed certain specified religious rites. The fourth, to those who interpret the signs sent by the gods and determine what they portend both to private persons and to the public; these, from one branch of the speculations belonging to their art, the Romans call augurs, and we should call them oi?nopoloi or "soothsayers by means of birds"; they are skilled in all sorts of divination in use among the Romans, whether founded on signs appearing in the heavens, in mid-air or on the earth. The fifth he assigned to the virgins who are the guardians of the sacred fire and who are called Vestals by the Romans, after the goddess whom they serve, he himself having been the first to build a temple at Rome to Vesta and to appoint virgins to be her priestesses. But concerning them it is necessary to make a few statements that are most essential, since the subject requires it; for there are problems that have been thought worthy of investigation by many Roman historians in connexion with this topic and those authors who have not diligently examined into the causes of these matters have published rather worthless accounts.

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At any rate, as regards the building of the temple of Vesta, some ascribe it to Romulus, looking upon it as an inconceivable thing that, when a city was being founded by a man skilled in divination, a public hearth should not have been erected first of all, particularly since the founder had been brought up at Alba, where the temple of this goddess had been established from ancient times, and since his mother had been her priestess. And recognizing two classes of religious ceremonies ? the one public and common to all the citizens, and the other private and confined to particular families ? they declare that on both these grounds Romulus was under every obligation to worship this goddess. For they say that nothing is more necessary for men than a public hearth, and that nothing more nearly concerned Romulus, in view of his descent, since his ancestors had brought the sacred rites of this goddess from Ilium and his mother had been her priestess. Those, then, who for these reasons ascribe the building of the temple to Romulus rather than to Numa seem to be right, in so far as the general principle is concerned, that when a city was being founded, it was necessary for a hearth to be established first of all, particularly by a man who was not unskilled in matters of religion; but of the details relating to the building of the present temple and to the virgins who are in the service of the goddess they seem to have been ignorant. For, in the first place, it was not Romulus who consecrated to the goddess this place where the sacred fire is preserved (a?strong proof of this is that it is outside of what they call Roma Quadrata, which he surrounded with a wall, whereas all men place the shrine of the public hearth in the best part of a city and nobody outside of the walls); and, in the second place, he did not appoint the service of the goddess to be performed by virgins, being mindful, I?believe, of the experience that had befallen his mother, who while she was serving the goddess lost her virginity; for he doubtless felt that the remembrance of his domestic misfortunes would make it impossible for him to punish according to the traditional laws any of the priestesses he should find to have been violated. For this reason, therefore, he did not build a common temple of Vesta nor did he appoint virgins to be her priestesses; but having erected a hearth in each of the thirty curiae on which the members sacrificed, he appointed the chiefs of the curiae to be the priests of those hearths, therein imitating the customs of the Greeks that are still observed in the most ancient cities. At any rate, what are called prytaneia?among them are temples of Hestia, and are served by the chief magistrates of the cities.

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Numa, upon taking over the rule, did not disturb the individual hearths of the curiae, but erected one common to them all in the space between the Capitoline hill and the Palatine (for these hills had already been united by a single wall into one city, and the Forum, in which the temple is built, lies between them), and he enacted, in accordance with the ancestral custom of the Latins, that the guarding of the holy things should be committed to virgins. There is some doubt, however, what it is that is kept in this temple and for what reason the care of it has been assigned to virgins, some affirming that nothing is preserved there but the fire, which is visible to everybody. And they very reasonably argue that the custody of the fire was committed to virgins, rather than to men, because fire in incorrupt and a virgin is undefiled, and the most chaste of mortal things must be agreeable to the purest of those that are divine.?And they regard the fire as consecrated to Vesta because that goddess, being the earth and occupying the central place in the universe, kindles the celestial fires from herself. But there are some who say that besides the fire there are some holy things in the temple of the goddess that may not be revealed to the public, of which only the pontiffs and the virgins have knowledge. As a strong confirmation of this story they cite what happened at the burning of the temple during the First Punic War between the Romans and the Carthaginians over Sicily. For when the temple caught fire and the virgins fled from the flames, one of the pontiffs, Lucius Caecilius, called Metellus, a man of consular rank, the same who exhibited a hundred and thirty-eight elephants in the memorable triumph which he celebrated for his defeat of the Carthaginians in Sicily, neglecting his own safety for the sake of the public good, ventured to force his way into the burning structure, and, snatching up the holy things which the virgins had abandoned, saved them from the fire; for which he received the honours from the State, as the inscription upon his statue on the Capitol testifies.?Taking this incident, then, as an admitted fact, they add some conjectures of their own. Thus, some affirm that the objects preserved here are a part of those holy things which were once in Samothrace; that Dardanus removed them out of that island into the city which he himself had built, and that Aeneas, when he fled from the Troad, brought them along with the other holy things into Italy. But others declare that it is the Palladium that fell from Heaven, the same that was in the possession of the people of Ilium; for they hold that Aeneas, being well acquainted with it, brought it into Italy, whereas the Achaeans stole away the copy, ? an incident about which many stories have been related both by poets and by historians. For my part, I?find from very many evidences that there are indeed some holy things, unknown to the public, kept by the virgins, and not the fire alone; but what they are I?do not think should be inquired into too curiously, either by me of by anyone else who wishes to observe the reverence due to the gods.

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The virgins who serve the goddess were originally four and were chosen by the kings according to the principles established by Numa, but afterwards, from the multiplicity of the sacred rites they perform, their number was increased of six, and has so remained down to our time. They live in the temple of the goddess, into which none who wish are hindered from entering in the daytime, whereas it is not lawful for any man to remain there at night. They were required to remain undefiled by marriage for the space of thirty years, devoting themselves to offering sacrifices and performing the other rites ordained by law. During the first ten years their duty was to learn their functions, in the second ten to perform them, and during the remaining ten to teach others. After the expiration of the term of thirty years nothing hindered those who so desired from marrying, upon laying aside their fillets and the other insignia of their priesthood. And some, though very few, have done this; but they came to ends that were not at all happy or enviable. In consequence, the rest, looking upon their misfortunes as ominous, remain virgins in the temple of the goddess till their death, and then once more another is chosen by the pontiffs to supply the vacancy. Many high honours have been granted them by the commonwealth, as a result of which they feel no desire either for marriage or for children; and severe penalties have been established for their misdeeds. It is the pontiffs who by law both inquire into and punish these offences; to Vestals who are guilty of lesser misdemeanours they scourge with rods, but those who have suffered defilement they deliver up to the most shameful and the most miserable death. While they are yet alive they are carried upon a bier with all the formality of a funeral, their friends and relations attending them with lamentations, and after being brought as far as the Colline Gate, they are placed in an underground cell prepared within the walls, clad in their funeral attire; but they are not given a monument or funeral rites or any other customary solemnities. There are many indications, it seems, when a priestess is not performing her holy functions with purity, but the principal one is the extinction of the fire, which the Romans dread above all misfortunes, looking upon it, from whatever cause it proceeds, as an omen that portends the destruction of the city; and they bring fire again into the temple with many supplicatory rites, concerning which I?shall speak on the proper occasion.

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However, it is also well worth relating in what manner the goddess has manifested herself in favour of those virgins who have been falsely accused. For these things, however incredible they may be, have been believed by the Romans and their historians have related much about them To be sure, the professors of the atheistic philosophies, ? if, indeed, their theories deserve the name of philosophy, ? who ridicule all the manifestations of the gods which have taken place among either the Greeks or barbarians, will also laugh these reports to scorn and attribute them to human imposture, on the ground that none of the gods concern themselves in anything relating to mankind. Those, however, who do not absolve the gods from the care of human affairs, but, after looking deeply into history, hold that they are favourable to the good and hostile to the wicked, will not regard even these manifestations as incredible. It is said, then, that once, when the fire had been extinguished through some negligence on the part of Aemilia, who had the care of it at the time and had entrusted it to another virgin, one of those who had been newly chosen and were then learning their duties, the whole city was in great commotion and an inquiry was made by the pontiffs whether there might not have been some defilement of the priestess to account for the extinction of the fire. Thereupon, they say, Aemilia, who was innocent, but distracted at what had happened, stretched out her hands toward the altar and in the presence of the priests and the rest of the virgins cried: "O?Vesta, guardian of the Romans' city, if, during the space of nearly thirty years, I?have performed the sacred offices to thee in a holy and proper manner, keeping a pure mind and a chaste body, do thou manifest thyself in my defence and assist me and do not suffer thy priestess to die the most miserable of all deaths; but if I?have been guilty of any impious deed, let my punishment expiate the guilt of the city." Having said this, she tore off the band of the linen garment she had on and threw it upon the altar, they say, following her prayer; and from the ashes, which had been long cold and retained no spark, a great flame flared up through the linen, so that the city no longer required either expiations or a new fire.

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But what I?am going to relate is still more wonderful and more like a myth. They say that somebody unjustly accused one of the holy virgins, whose name was Tuccia, and although he was unable to point to the extinction of the fire as evidence, he advanced false arguments based on plausible proofs and depositions; and that the virgin, being ordered to make her defence, said only this, that she would clear herself from the accusation by her deeds. Having said this and called upon the goddess to be her guide, she led the way to the Tiber, with the consent of the pontiffs and escorted by the whole population of the city; and when she came to the river, she was so hardy as to undertake the task which, according to the proverb, is among the most impossible of achievement: she drew up water from the river in a sieve, and carrying it as far as the Forum, poured it out at the feet of the pontiffs. After which, they say, her accuser, though great search was made for him, could never be found either alive or dead. But, though I?have yet many other things to say concerning the manifestations of this goddess, I?regard what has already been said as sufficient.

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The sixth division of his religious institutions was devoted to those the Romans call Salii, whom Numa himself appointed out of the patricians, choosing twelve young men of the most graceful appearance. These are the Salii whose holy things are deposited on the Palatine hill and who are themselves called the (Salii) Palatini; for the (Salii) Agonales, by some called the Salii Collini, the repository of whose holy things is on the Quirinal hill, were appointed after Numa's time by King Hostilius, in pursuance of a vow he had made in the war against the Sabines. All these Salii are a kind of dancers and singers of hymns in praise of the gods of war. Their festival falls about the time of the Panathenaea, in the month which they call March, and is celebrated at the public expense for many days, during which they proceed through the city with their dances to the Forum and to the Capitol and to many other places both private and public. They wear embroidered tunics girt about with wide girdles of bronze, and over these are fastened, with brooches, robes striped with scarlet and bordered with purple, which they call trabeae; this garment is peculiar to the Romans and a mark of the greatest honour. On their heads they wear apices, as they are called, that is, high caps contracted into the shape of a cone, which the Greeks call kyrbasiai. They have each of them a sword hanging at their girdle and in their right hand they hold a spear or a staff or something else of the sort, and on their left arm a Thracian buckler, which resembles a lozenge-shaped shield with its sides drawn in, such as those are said to carry who among the Greeks perform the sacred rites of the Curetes. And, in my opinion at least, the Salii, if the word be translated into Greek, are Curetes, whom, because they are kouroi or "young men," we call by that name from their age, whereas the Romans call them Salii from their lively motions. For to leap and skip is by them called salire; and for the same reason they call all other dancers saltatores, deriving their name from the Salii, because their dancing also is attended by much leaping and capering. Whether I?have been well advised or not in giving them this appellation, anyone who pleases may gather from their actions. For they execute their movements in arms, keeping time to a flute, sometimes all together, sometimes by turns, and while dancing sing certain traditional hymns. But this dance and exercise performed by armed men and the noise they make by striking their bucklers with their daggers, if we may base any conjectures on the ancient accounts, was originated by the Curetes. I?need not mention the legend which is related concerning them, since almost everybody is acquainted with it.

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Among the vast number of bucklers which both the Salii themselves bear and some of their servants carry suspended from rods, they say there is one that fell from heaven and was found in the palace of Numa, though no one had brought it thither and no buckler of that shape had ever before been known among the Italians; and that for both these reasons the Romans concluded that this buckler had been sent by the gods. They add that Numa, desiring that it should be honoured by being carried through the city on holy days by the most distinguished young men and that annual sacrifices should be offered to it, but at the same time being fearful both of the plot of his enemies and of its disappearance by theft, caused many other bucklers to be made resembling the one which fell from heaven, Mamurius, an artificer, having undertaken the work; so that, as a result of the perfect resemblance of the man-made imitations, the shape of the buckler sent by the gods was rendered inconspicuous and difficult to be distinguished by those who might plot to possess themselves of it. This dancing after the manner of the Curetes was a native institution among the Romans and was held in great honour by them, as I?gather from many other indications and especially from what takes place in their processions both in the Circus and in the theatres. For in all of them young men clad in handsome tunics, with helmets, swords and bucklers, march in file. These are the leaders of the procession and are called by the Romans, from a game of which the Lydians seem to have been the inventors, ludiones; they show merely a certain resemblance, in my opinion, to the Salii, since they do not, like the Salii, do any of the things characteristic of the Curetes, either in their hymns or dancing. And it was necessary that the Salii should be free men and native Romans and that both their fathers and mothers should be living; whereas the others are of any condition whatsoever. But why should?I say more about them?

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The seventh division of his sacred institutions was devoted to the college of the fetiales; these may be called in Greek eir?nodikai or "arbiters of peace." They are chosen men, from the best families, and exercise their holy office for life; King Numa was also the first who instituted this holy magistracy among the Romans. But whether he took his example from those called the Aequicoli, according to the opinion of some, or from the city of Ardea, as Gellius writes, I?cannot say. It is sufficient for me to state that before Numa's reign the college of the fetiales did not exist among the Romans. It was instituted by Numa when he was upon the point of making war on the people of Fidenae, who had raided and ravaged his territories, in order to see whether they would come to an accommodation with him without war; and that is what they actually did, being constrained by necessity. But since the college of the fetiales is not in use among the Greeks, I?think it incumbent on me to relate how many and how great affairs fall under its jurisdiction, to the end that those who are unacquainted with the piety practised by the ares of those times may not be surprised to find that all their wars had the most successful outcome; for it will appear that the origins and motives of them all were most holy, and for this reason especially the gods were propitious to them in the dangers that attended them. The multitude of duties, to be sure, that fall within the province of these fetiales makes it no easy matter to enumerate them all; but to indicate them by a summary outline, they are as follows: It is their duty to take care that the Romans do not enter upon an unjust war against any city in alliance with them, and if others begin the violation of treaties against them, to go as ambassadors and first make formal demand for justice, and then, if the others refuse to comply with their demands, to sanction war. In like manner, if any people in alliance with the Romans complain of having been injured by them and demand justice, these men are to determine whether they have suffered anything in violation of their alliance; and if they find are complaints well grounded, they are to seize the accused and deliver them up to the injured parties. They are also to take cognizance of the crimes committed against ambassadors, to take care that treaties are religiously observed, to make peace, and if they find that peace has been made otherwise than is prescribed by the holy laws, to set it aside; and to inquire into and expiate the transgressions of the generals in so far as they relate to oaths and treaties, concerning which I?shall speak in the proper places.?As to the functions they performed in the quality of heralds when they went to any city thought to have injured the Romans (for these things also are worthy of our knowledge, since they were carried out with great regard to both religion and justice), I?have received the following account: One of these fetiales, chosen by his colleagues, wearing his sacred robes and insignia to distinguish him from all others, proceeded towards the city whose inhabitants had done the injury; and, stopping at the border, he called upon Jupiter and the rest of the gods to witness that he was come to demand justice on behalf of the Roman State. Thereupon he took an oath that he was going to a city that had done an injury; and having uttered the most dreadful imprecations against himself and Rome, if what he averred was not true, he then entered their borders. Afterwards, he called to witness the first person he met, whether it was one of the countrymen or one of the townspeople, and having repeated the same imprecations, he advanced towards the city. And before he entered it he called to witness in the same manner the gate-keeper or the first person he met at the gates, after which he proceeded to the forum; and taking his stand there, he discussed with the magistrates the reasons for his coming, adding everywhere the same oaths and imprecations. If, then, they were disposed to offer satisfaction by delivering up the guilty, he departed as a friend taking leave of friends, carrying the prisoners with him. Or, if they desired time to deliberate, he allowed them ten days, after which he returned and waited till they had made this request three times. But after the expiration of the thirty days, if the city still persisted in refusing to grant him justice, he called both the celestial and infernal gods to witness and went away, saying no more than this, that the Roman State would deliberate at its leisure concerning these people. Afterwards he, together with the other fetiales, appeared before the senate and declared that they had done everything that was ordained by the holy laws, and that, if the senators wished to vote for war, there would be no obstacle on the part of the gods. But if any of these things was omitted, neither the senate nor the people had the power to vote for war. Such, then, is the account we have received concerning the fetiales.

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The last branch of the ordinances of Numa related to the sacred offices allotted to those who held the higher priesthoods and the greatest power among the Romans. These, from one of the duties they perform, namely, the repairing of the wooden bridge, are in their own language called pontifices; but they have jurisdiction over the most weighty matters. For they the judges in all religious causes wherein private citizens, magistrates or the ministers of the gods are concerned; they make laws for the observance of any religious rites, not established by written law or custom, which may seem to them worthy of receiving the sanction of law and custom; they inquire into the conduct of all magistrates to whom the performance of any sacrifice or other religious duty is committed, and also into that of all the priests; they take care that their servants and ministers whom they employ in religious rites commit no error in the matter of the sacred laws; to the laymen who are unacquainted with such matters they are the expounders and interpreters of everything relating to the worship of the gods and genii; and if they find that any disobey their orders, they inflict punishment upon them with due regard to every offence; moreover, they are not liable to any prosecution or punishment, nor are they accountable to the senate or to the people, at least concerning religious matters.?Hence, if anyone wishes to call them hierodidaskaloi, hieronomoi, hierophylakes, or, as I?think proper, hierophantai, he will not be in error. When one of them dies, another is appointed in his place, being chosen, not by the people, but by the pontifices themselves, who select the person they think best qualified among their fellow citizens; and the one thus approved of receives the priesthood, provided the omens are favourable to them. These ? not to speak of others less important ? are the greatest and the most notable regulations made by Numa concerning religious worship and divided by him according to the different classes of sacred rites; and through these it came about that the city increased in piety.

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His regulations, moreover, that tended to inspire frugality and moderation in the life of the individual citizen and to create a passion for justice, which preserves the harmony of the State, were exceedingly numerous, some of them being comprehended in written laws, and others not written down but embodied in custom and long usage. To treat of all these would be a difficult task; but mention of the two of them which have been most frequently cited will suffice to give evidence of the rest. First, to the end that people should be content with what they had and should not covet what belonged to others, there was the law that appointed boundaries to every man's possessions. For, having ordered every one to draw a line around his own land and to place stones on the bounds, he consecrated these stones to Jupiter Terminalis and ordained that all should assemble at the place every year on a fixed day and offer sacrifices to them; and he made the festival in honour of these gods of boundaries among the most dignified of all. This festival the Romans call Terminalia, from the boundaries, and the boundaries themselves, by the change of one letter as compared with our language, they call termines. He also enacted that, if any person demolished or displaced these boundary stones he should be looked upon as devoted to the god, to the end that anyone who wished might kill him a sacrilegious person with impunity and without incurring any stain of guilt.?He established this law with reference not only to private possessions but also to those belonging to the public; for he marked these also with boundary stones, to the end that the gods of boundaries might distinguish the lands of the Romans from those of their neighbours, and the public lands from such as belonged to private persons. Memorials of this custom are observed by the Romans down to our times, purely as a religious form. For they look upon these boundary stones as gods and sacrifice to them yearly, offering up no kind of animal (for it is not lawful to stain these stones with blood), but cakes made of cereals and other first-fruits of the earth. But they ought still to observe the motive, as well, which led Numa to regard these boundary stones as gods and content themselves with their own possessions without appropriating those of others either by violence or by fraud; whereas now there are some who, in disregard of what is best and of the example of their ancestors, instead of distinguishing that which is theirs from that which belongs to others, set as bounds to their possessions, not the law, but their greed to possess everything, ? which is disgraceful behaviour. But we leave the considerations of these matters to others.

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By such laws Numa brought the State to frugality and moderation. And in order to encourage the observance of justice in the matter of contracts, he hit upon a device which was unknown to all who have established the most celebrated institutions. For, observing that contracts made in public and before witnesses are, out of respect for the persons present, generally observed and that few are guilty of any violation of them, but that those which are made without witnesses ? and these are much more numerous than the others ? rest on no other security than the faith of those who make them, he thought it incumbent on him to make this faith the chief object of his care and to render it worthy of divine worship. For he felt that Justice, Themis, Nemesis, and those the Greeks call Erinyes, with other concepts of the kind, had been sufficiently revered and worshipped as gods by the men of former times, but that Faith, than which there is nothing greater nor more sacred among men, was not yet worshipped either by states in their public capacity or by private persons. As the result of these reflexions he, first of all men, erected a temple to the Public Faith and instituted sacrifices in her honour at the public expense in the same manner as to the rest of the gods. And in truth the result was bound to be that this attitude of good faith and constancy on the part of the State toward all men would in the course of time render the behaviour of the individual citizens similar. In any case, so revered and inviolable a thing was good faith in their estimation, that the greatest oath a man could take was by his own faith, and this had greater weight than all the testimony taken together. And if there was any dispute between one man and another concerning a contract entered into without witnesses, the faith of either of the parties was sufficient to decide the controversy and prevent it from going any farther. And the magistrates and courts of justice based their decisions in most causes on the oaths of the parties attesting by their faith. Such regulations, devised by Numa at that time to encourage moderation and enforce justice, rendered the Roman State more orderly than the best regulated household.

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But the measures which I?am now going to relate made it both careful to provide itself with necessaries and industrious in acquiring the advantages that flow from labour. For this man, considering that a State which was to love justice and to continue in the practice of moderation ought to abound in all things necessary to the support of life, divided the whole country into what are called pagi or "districts," and over each of these districts he appointed an official whose duty it was to inspect and visit the lands lying in his own jurisdiction. These men, going their rounds frequently, made a record of the lands that were well and ill cultivated and laid it before the king, who repaid the diligence of the careful husbandmen with commendations and favours, and by reprimanding and fining the slothful encouraged them to cultivate their lands with greater attention. Accordingly, the people, being freed from wars and exempt from any attendance on the affairs of the State, and at the same time being disgraced and punished for idleness and sloth, all became husbandmen and looked upon the riches which the earth yields and which of all others are the most just as more enjoyable than the precarious influence of a military life. And by the same means Numa came to be beloved of his subjects, the example of his neighbours, and the theme of posterity. It was owing to these measures that neither civil dissension broke the harmony of the State nor foreign war interrupted the observance of his most excellent and admirable institutions. For their neighbours were so far from looking upon the peaceful tranquillity of the Romans as an opportunity for attacking them, that, if at any time they were at war with one another, they chose the Romans for mediators and wished to settle their enmities under the arbitration of Numa. This man, therefore, I?should take no shame in placing among the foremost of those who have been celebrated for their felicity in life. For he was of royal birth and of royal appearance; and he pursued an education which was not the kind of useless training that deals only with words, but a discipline that taught him to practise piety and every other virtue. When he was young he was thought worthy to assume the sovereignty over the Romans, who had invited him to that dignity upon the reputation of his virtue; and he continued to command the obedience of his subjects during his whole life. He lived to a very advanced age without any impairment of his faculties and without suffering any blow at Fortune's hands; and he died the easiest of all deaths, being withered by age, the genius who had been allotted to him from his birth having continued the same favour to him till he disappeared from among men. He lived more than eighty years and reigned forty-three, leaving behind him, according to most historians, four sons and one daughter, whose posterity remain to this day; but according to Gnaeus Gellius he left only one daughter, who was the mother of Ancus Marcius, the second king of the Romans after him. His death was greatly lamented by the state, which gave him a most splendid funeral. He lies buried upon the Janiculum, on the other side of the river Tiber. Such is the account we have received concerning Numa Pompilius.