by Plutarch
The Sabines being possessed of the hill, Romulus, in great fury, bade them battle, and Tatius was confident to accept it, perceiving, if they were overpowered, that they had behind them a secure retreat. The level in the middle, where they were to join battle, being surrounded with many little hills seemed to enforce both parties to a sharp and desperate conflict, by reason of the difficulties of the place, which had but a few outlets, inconvenient either for refuge or pursuit. It happened, too, the river having overflowed not many days before, there was left behind in the plain, where now the forum stands, a deep blind mud and slime, which, though it did not appear much to the eye, and was not easily avoided, at bottom was deceitful and dangerous; upon which the Sabines being unwarily about to enter, met with a piece of good fortune; for Curtius, a gallant man, eager of honour, and of aspiring thoughts, being mounted on horseback, was galloping on before the rest, and mired his horse here, and, endeavouring for a while, by whip and spur and voice to disentangle him, but finding it impossible, quitted him and saved himself; the place from him to this very time is called the Curtian Lake. The Sabines, having avoided this danger, began the fight very smartly, the fortune of the day being very dubious, though many were slain; amongst whom was Hostilius, who, they say, was husband to Hersilia, and grandfather to that Hostilius who reigned after Numa. There were many other brief conflicts, we may suppose, but the most memorable was the last, in which Romulus having received a wound on his head by a stone, and being almost felled to the ground by it, and disabled, the Romans gave way, and, being driven out of the level ground, fled towards the Palatium. Romulus, by this time recovering from his wound a little, turned about to renew the battle, and, facing the fliers, with a loud voice encouraged them to stand and fight. But being overborne with numbers, and nobody daring to face about, stretching out his hands to heaven, he prayed to Jupiter to stop the army, and not to neglect, but maintain the Roman cause, now in extreme danger. The prayer was no sooner made, than shame and respect for their king checked many; the fears of the fugitives changed suddenly into confidence. The place they first stood at was where now is the temple of Jupiter Stator (which may be translated the Stayer); there they rallied again into ranks and repulsed the Sabines to the place called now Regia, and to the temple of Vesta; where both parties, preparing to begin a second battle, were prevented by a spectacle, strange to behold, and defying description. For the daughters of the Sabines, who had been carried off, came running, in great confusion, some on this side, some on that, with miserable cries and lamentations, like creatures possessed, in the midst of the army and among the dead bodies, to come at their husbands and their fathers, some with their young babes in their arms, others their hair loose about their ears, but all calling, now upon the Sabines, now upon the Romans, in the most tender and endearing words. Hereupon both melted into compassion, and fell back, to make room for them betwixt the armies. The sight of the women carried sorrow and commiseration upon both sides into the hearts of all, but still more their words, which began with expostulation and upbraiding, and ended with entreaty and supplication.
“Wherein,” say they, “have we injured or offended you, as to deserve such sufferings past and present? We were ravished away unjustly and violently by those whose now we are; that being done, we were so long neglected by our fathers, our brothers and countrymen, that time, having now by the strictest bonds united us to those we once mortally hated, has made it impossible for us not to tremble at the danger and weep at the death of the very men who once used violence to us. You did not come to vindicate our honour, while we were virgins, against our assailants; but do come now to force away wives from their husbands and mothers from their children, a succour more grievous to its wretched objects than the former betrayal and neglect of them. Which shall we call the worst, their love-making or your compassion? If you were making war upon any other occasion, for our sakes you ought to withhold your hands from those to whom we have made you fathers-in-law and grandsires. If it be for our own cause, then take us, and with us your sons-in-law and grandchildren. Restore to us our parents and kindred, but do not rob us of our children and husbands. Make us not, we entreat you, twice captives.” Hersilia having spoken many such words as these, and the others earnestly praying, a truce was made, and the chief officers came to a parley; the women, in the meantime, brought and presented their husbands and children to their fathers and brothers; gave those that wanted meat and drink, and carried the wounded home to be cured, and showed also how much they governed within doors, and how indulgent their husbands were to them, in demeaning themselves towards them with all kindness and respect imaginable. Upon this, conditions were agreed upon, that what women pleased might stay where they were, exempt, as aforesaid, from all drudgery and labour but spinning; that the Romans and Sabines should inhabit the city together; that the city should be called Rome from Romulus; but the Romans, Quirites, from the country of Tatius; and that they both should govern and command in common. The place of the ratification is still called Comitium, from coire, to meet.
The city being thus doubled in number, an hundred of the Sabines were elected senators, and the legions were increased to six thousand foot and six hundred horse; then they divided the people into three tribes: the first, from Romulus, named Ramnenses; the second from Tatius, Tatienses; the third Luceres, from the lucus, or grove, where the Asylum stood, whither many fled for sanctuary, and were received into the city. And that they were just three, the very name of tribe and tribune seems to show; each tribe contained ten curiæ, or brotherhoods, which, some say, took their names from the Sabine women; but that seems to be false, because many had their names from various places. Though it is true, they then constituted many things in honour to the women; as to give them the way wherever they met them; to speak no ill word in their presence; not to appear naked before them, or else be liable to prosecution before the judge, of homicide; that their children should wear an ornament about their necks called the bulla (because it was like a bubble), and the prœtexta, a gown edged with purple.
The princes did not immediately join in council together, but at first each met with his own hundred; afterwards all assembled together. Tatius dwelt where now the temple of Moneta stands, and Romulus, close by the steps, as they call them, of the Fair Shore, near the descent from the Mount Palatine to the Circus Maximus. There, they say, grew the holy cornel tree, of which they report, that Romulus once, to try his strength, threw a dart from the Aventine Mount, the staff of which was made of cornel, which struck so deep into the ground, that no one of many that tried could pluck it up, and the soil being fertile, gave nourishment to the wood, which sent forth branches, and produced a cornel stock of considerable bigness. This did posterity preserve and worship as one of the most sacred things; and therefore walled it about; and if to any one it appeared not green nor flourishing, but inclining to pine and wither, he immediately made outcry to all he met, and they, like people hearing of a house on fire, with one accord would cry for water, and run from all parts with buckets full to the place. But when Caius Cæsar, they say, was repairing the steps about it, some of the labourers digging too close, the roots were destroyed, and the tree withered.
The Sabines adopted the Roman months, of which whatever is remarkable is mentioned in the Life of Numa. Romulus, on the other hand, adopted their long shields, and changed his own armour and that of all the Romans, who before wore round targets of the Argive pattern. Feasts and sacrifices they partook of in common, not abolishing any which either nation observed before, and instituting several new ones; of which one was the Matronalia, instituted in honour of the women, for their extinction of the war; likewise the Carmentalia. This Carmenta some think a deity presiding over human birth; for which reason she is much honoured by mothers. Others say she was the wife of Evander, the Arcadian, being a prophetess, and wont to deliver her oracles in verse, and from carmen, a verse, was called Carmenta; her proper name being Nicostrata. Others more probably derive Carmenta from carens men
te, or insane, in allusion to her prophetic frenzies. Of the feast of Palilia we have spoken before. The Lupercalia, by the time of its celebration, may seem to be a feast of purification, for it is solemnised on the dies nefasti, or non-court days, of the month February, which name signifies purification, and the very day of the feast was anciently called Februata; but its name is equivalent to the Greek Lycæa; and it seems thus to be of great antiquity, and brought in by the Arcadians who came with Evander. Yet this is but dubious, for it may come as well from the wolf that nursed Romulus; and we see the Luperci, the priests, begin their course from the place where they say Romulus was exposed. But the ceremonies performed in it render the origin of the thing more difficult to be guessed at; for there are goats killed, then, two young noblemen’s sons being brought, some are to stain their foreheads with the bloody knife, others presently to wipe it off with wool dipped in milk; then the young boys must laugh after their foreheads are wiped; that done, having cut the goats’ skins into thongs, they run about naked, only with something about their middle, lashing all they meet; and the young wives do not avoid their strokes, fancying they will help conception and childbirth. Another thing peculiar to this feast is for the Luperci to sacrifice a dog. But, as a certain poet who wrote fabulous explanations of Roman customs in elegiac verses, says, that Romulus and Remus, after the conquest of Amulius, ran joyfully to the place where the wolf gave them suck; and that, in imitation of that, this feast was held, and two young noblemen ran—
“Striking at all, as when from Alba town,
With sword in hand, the twins came hurrying down;”
and that the bloody knife applied to their foreheads was a sign of the danger and bloodshed of that day; the cleansing of them in milk, a remembrance of their food and nourishment. Caius Acilius writes, that, before the city was built, the cattle of Romulus and Remus one day going astray, they, praying to the god Faunus, ran out to seek them naked, wishing not to be troubled with sweat, and that this is why the Luperci run naked. If the sacrifice be by way of purification, a dog might very well be sacrificed, for the Greeks, in their illustrations, carry out young dogs, and frequently use this ceremony of periscylacismus, as they call it. Or if again it is a sacrifice of gratitude to the wolf that nourished and preserved Romulus, there is good reason in killing a dog, as being an enemy to wolves. Unless, indeed, after all, the creature is punished for hindering the Luperci in their running.
They say, too, Romulus was the first that consecrated holy fire, and instituted holy virgins to keep it, called vestals; others ascribe it to Numa Pompilius; agreeing, however, that Romulus was otherwise eminently religious, and skilled in divination, and for that reason carried the lituus, a crooked rod with which soothsayers describe the quarters of the heavens, when they sit to observe the flights of birds. This of his, being kept in the Palatium, was lost when the city was taken by the Gauls; and afterwards, that barbarous people being driven out, was found in the ruins, under a great heap of ashes, untouched by the fire, all things about it being consumed and burnt. He instituted also certain laws, one of which is somewhat severe, which suffers not a wife to leave her husband, but grants a husband power to turn off his wife, either upon poisoning her children, or counterfeiting his keys, or for adultery; but if the husband upon any other occasion put her away, he ordered one moiety of his estate to be given to the wife, the other to fall to the goddess Ceres; and whoever cast off his wife, to make an atonement by sacrifice to the gods of the dead. This, too, is observable as a singular thing in Romulus, that he appointed no punishment for real parricide, but called all murder so, thinking the one an accursed thing, but the other a thing impossible; and, for a long time, his judgment seemed to have been right; for in almost six hundred years together, nobody committed the like in Rome; and Lucius Hostius, after the wars of Hannibal, is recorded to have been the first parricide. Let this much suffice concerning these matters.
In the fifth year of the reign of Tatius, some of his friends and kinsmen, meeting ambassadors coming from Laurentum to Rome, attempted on the road to take away their money by force, and, upon their resistance, killed them. So great a villainy having been committed Romulus thought the malefactors ought at once to be punished, but Tatius shuffled off and deferred the execution of it; and this one thing was the beginning of open quarrel betwixt them; in all other respects they were very careful of their conduct, and administered affairs together with great unanimity. The relations of the slain, being debarred of lawful satisfaction by reason of Tatius, fell upon him as he was sacrificing with Romulus at Lavinium and slew him; but escorted Romulus home, commending and extolling him for a just prince. Romulus took the body of Tatius, and buried it very splendidly in the Aventine Mount, near the place called Armilustrium, but altogether neglected revenging his murder. Some authors write, that the city of Laurentum, fearing the consequences, delivered up the murderers of Tatius; but Romulus dismissed them, saying one murder was requited with another. This gave occasion of talk and jealousy, as if he were well pleased at the removal of his co-partner in the government. Nothing of these things, however, raised any sort of feud or disturbance among the Sabines; but some out of love to him, others out of fear of his power, some again reverencing him as a god, they all continued living peacefully in admiration and awe of him; many foreign nations, too, showed respect to Romulus; the Ancient Latins sent and entered into league and confederacy with him. Fidenæ he took, a neighbouring city to Rome, by a party of horse, as some say, whom he sent before with commands to cut down the hinges of the gates, himself afterwards unexpectedly coming up. Others say, they having first made the invasion, plundering and ravaging the country and suburbs, Romulus lay in ambush for them, and having killed many of their men, took the city; but, neverthless, did not raze or demolish it, but made it a Roman colony, and sent thither, on the Ides of April, two thousand five hundred inhabitants.
Soon after a plague broke out, causing sudden death without any previous sickness; it infected also the corn with unfruitfulness, and cattle with barrenness; there rained blood, too, in the city; so that, to their actual sufferings, fear of the wrath of the gods was added. But when the same mischiefs fell upon Laurentum, then everybody judged it was divine vengeance that fell upon both cities, for the neglect of executing justice upon the murder of Tatius and the ambassadors. But the murderers on both sides being delivered up and punished, the pestilence visibly abated; and Romulus purified the cities with lustrations, which, they say, even now, are performed at the wood called Ferentina. But before the plague ceased, the Camertines invaded the Romans and overran the country, thinking them, by reason of the distemper, unable to resist; but Romulus at once made head against them, and gained the victory, with the slaughter of six thousand men, then took their city, and brought half of those he found there to Rome, sending from Rome to Camerium double the number he left there. This was done on the first of August. So many citizens had he to spare, in sixteen years’ time from his first founding Rome. Among other spoils he took a brazen four-horse chariot from Camerium, which he placed in the temple of Vulcan, setting on it his own statue, with a figure of victory crowning him.
The Roman cause thus daily gathering strength, their weaker neighbours shrunk away, and were thankful to be left untouched; but the stronger, out of fear or envy, thought they ought not to give way to Romulus, but to curb and put a stop to his growing greatness. The first were the Veientes, a people of Tuscany, who had large possessions, and dwelt in a spacious city; they took occasion to commence a war, by claiming Fidenæ as belonging to them; a thing not only very unreasonable, but very ridiculous, that they, who did not assist them in the greatest extremities, but permitted them to be slain, should challenge their lands and houses when in the hands of others. But being scornfully retorted upon by Romulus in his answers, they divided themselves into two bodies; with one they attacked the garrison of Fidenæ, the other marched against Romulus; that which went against Fidenæ got the victory, and slew two thousand Romans; the oth
er was worsted by Romulus, with the loss of eight thousand men. A fresh battle was fought near Fidenæ, and here all men acknowledge the day’s success to have been chiefly the work of Romulus himself, who showed the highest skill as well as courage, and seemed to manifest a strength and swiftness more than human. But what some write, that of fourteen thousand that fell that day, above half were slain by Romulus’s own hand, verges too near to fable, and is, indeed, simply incredible; since even the Messenians are thought to go too far in saying that Aristomenes three times offered sacrifice for the death of a hundred enemies, Lacedæmonians, slain by himself. The army being thus routed, Romulus, suffering those that were left to make their escape, led his forces against the city; they, having suffered such great losses, did not venture to oppose, but, humbly suing to him, made a league and friendship for an hundred years; surrendering also a large district of land called Septempagium, that is, the seven parts, as also their salt-works upon the river, and fifty noblemen for hostages. He made his triumph for this on the Ides of October, leading, among the rest of his many captives, the general of the Veientes, an elderly man, but who had not, it seemed, acted with the prudence of age; whence even now, in sacrifices for victories they lead an old man through the marketplace to the Capitol, apparelled in purple, with a bulla, or child’s toy, tied to it, and the crier cries, Sardians to be sold; for the Tuscans are said to be a colony of the Sardians, and the Veientes are a city of Tuscany.
This was the last battle Romulus ever fought; afterwards he, as most, nay all men, very few excepted, do, who are raised by great and miraculous good-haps of fornme to power and greatness, so, I say, did he; relying upon his own great actions, and growing of an haughtier mind, he forsook his popular behaviour for kingly arrogance, odious to the people; to whom in particular the state which he assumed was hateful. For he dressed in scarlet, with the purple-bordered robe over it; he gave audience on a couch of state, having always about him some young men called Celeres, from their swiftness in doing commissions; there went before him others with staves, to make room, with leather thongs tied on their bodies, to bind on the moment whoever he commanded. The Latins formerly used ligare in the same sense as now alligare, to bind, whence the name lictors, for these officers, and bacula, or staves, for their rods, because staves were then used. It is probable, however, they were first called litores, afterwards, by putting in a c, lictores, or, in Greek, liturgi, or people’s officers, for leïtos is still Greek for the commons, and laös for the people in general.