[2] ἀρχαίων εὑρεθῆναι κείμενα βάθρων: μετακομισθέντα δὲ αὖθις ἐκ τοῦ Λαουϊνίου σὺν ἱκετείαις καὶ θυσίαις ἀρεστηρίοις εἰς τὸ αὐτὸ χωρίον ὁμοίως ἀνελθεῖν. τοὺς δὲ ἀνθρώπους τέως μὲν ἀπορεῖν ὅ τι χρήσονται τοῖς πράγμασιν οὔτε δίχα τῶν πατρῴων θεῶν οἰκεῖν ἀξιοῦντας οὔτε ἐπὶ τὴν ἐκλειφθεῖσαν οἴκησιν αὖθις ἀναστρέφειν, τελευτῶντας δὲ γνώμην εὑρέσθαι, ἣ ἔμελλεν ἀποχρώντως πρὸς ἀμφότερα ἕξειν: τὰ μὲν ἕδη κατὰ χώραν ἐᾶσαι μένειν, ἄνδρας δὲ τοὺς ἐπιμελησομένους αὐτῶν ἐκ τῆς Ἄλβας εἰς τὸ Λαουΐνιον αὖθις ἐποίκους μεταγαγεῖν. καὶ ἐγένοντο οἱ πεμφθέντες ἑξακόσιοι μελεδωνοὶ τῶν ἱερῶν αὐτοῖς μεταναστάντες ἐφεστίοις: ἡγεμὼν δ᾽ ἐπ᾽ αὐτοῖς ἐτάχθη Αἴγεστος.
[2] And after being brought back again from Lavinium with supplications and propitiatory sacrifices they returned in like manner to the same place. Upon this the people were for someone time in doubt what they should do, being unwilling either to live apart from their ancestral gods or to return again to their deserted habitation. But at last they hit upon an expedient which promised to meet satisfactorily both these difficulties. This was to let the images remain where they were and to conduct men back from Alba to Lavinium to live there and take care of them. Those who were sent to Lavinium to have charge of their rites were six hundred in number; they removed thither with their entire households, and Aegestus was appointed their chief.
[3] τοὺς δὲ θεοὺς τούτους Ῥωμαῖοι μὲν Πενάτας καλοῦσιν: οἱ δ᾽ ἐξερμηνεύοντες εἰς τὴν Ἑλλάδα γλῶσσαν τοὔνομα οἱ μὲν Πατρῴους ἀποφαίνουσιν, οἱ δὲ Γενεθλίους, εἰσὶ δ᾽ οἳ Κτησίους, ἄλλοι δὲ Μυχίους, οἱ δὲ Ἑρκείους. ἔοικε δὲ τούτων ἕκαστος κατά τινος τῶν συμβεβηκότων αὐτοῖς ποιεῖσθαι τὴν ἐπίκλησιν κινδυνεύουσί τε πάντες ἁμως2γέπως τὸ αὐτὸ
[3] As for these gods, the Romans call them Penates. Some who translate the name into the Greek language render it Patrôoi, others Genethlioi, some Ktêsiori, others Mychioi, and still others Herkeioi. Each of these seems to be giving them their name from some one of their attributes, and it is probable that they are all expressing more or less the same idea.
[4] λέγειν. σχήματος δὲ καὶ μορφῆς αὐτῶν πέρι Τίμαιος μὲν ὁ συγγραφεὺς ὧδε ἀποφαίνεται: κηρύκια σιδηρᾶ καὶ χαλκᾶ καὶ κέραμον Τρωικὸν εἶναι τὰ ἐν τοῖς ἀδύτοις τοῖς ἐν Λαουϊνίῳ κείμενα ἱερά, πυθέσθαι δὲ [p. 109] αὐτὸς ταῦτα παρὰ τῶν ἐπιχωρίων. ἐγὼ δὲ ὅσα μὲν ὁρᾶν ἅπασιν οὐ θέμις οὔτε παρὰ τῶν ὁρώντων ἀκούειν οὔτε ἀναγράφειν οἴομαι δεῖν, νεμεσῶν δὲ καὶ τοῖς ἄλλοις, ὅσοι πλείω τῶν συγχωρουμένων ὑπὸ νόμου ζητεῖν ἢ γινώσκειν ἀξιοῦσιν.
[4] Concerning their figure and appearance, Timaeus, the historian, makes the statement that the holy objects preserved in the sanctuary at Lavinium are iron and bronze caducei or “heralds’ wands,” and a Trojan earthenware vessel; this, he says, he himself learned from the inhabitants. For my part, I believe that in the case of those things which it is not lawful for all to see I ought neither to hear about them from those who do see them nor to describe them; and I am indignant with every one else, too, who presumes to inquire into or to know more than what is permitted by law.
[1] ἃ δὲ αὐτός τε ἰδὼν ἐπίσταμαι καὶ δέος οὐδὲν ἀποκωλύει με περὶ αὐτῶν γράφειν τοιάδε ἐστί: νεὼς ἐν Ῥώμῃ δείκνυται τῆς ἀγορᾶς οὐ πρόσω κατὰ τὴν ἐπὶ Καρίνας φέρουσαν ἐπίτομον ὁδὸν ὑπεροχῇ σκοτεινὸς ἱδρυμένος οὐ μέγας. λέγεται δὲ κατὰ τὴν ἐπιχώριον γλῶτταν ὑπ᾽ Ἐλαίας τὸ χωρίον. ἐν δὲ τούτῳ κεῖνται τῶν Τρωικῶν θεῶν εἰκόνες, ἃς ἅπασιν ὁρᾶν θέμις, ἐπιγραφὴν ἔχουσαι δηλοῦσαν τοὺς Πενάτας. δοκοῦσι γάρ μοι τοῦ θ μήπω γράμματος εὑρημένου τῷ δ δηλοῦν τὴν ἐκείνου δύναμιν οἱ παλαιοί.
[68.1] But the things which I myself know by having seen them and concerning which no scruple forbids me to write are as follows. They show you in Rome a temple built not far from the Forum in the short street that leads to the Carinae; it is a small shrine, and is darkened by the height of the adjacent buildings. The place is called in the native speech Velia. In this temple there are images of the Trojan gods which it is lawful for all to see, with an inscription showing them to be the Penates.
[2] εἰσὶ δὲ νεανίαι δύο καθήμενοι δόρατα διειληφότες, τῆς παλαιᾶς ἔργα τέχνης. πολλὰ δὲ καὶ ἄλλα ἐν ἱεροῖς ἀρχαίοις εἴδωλα τῶν θεῶν τούτων ἐθεασάμεθα, καὶ ἐν ἅπασι νεανίσκοι δύο στρατιωτικὰ σχήματα ἔχοντες φαίνονται. ὁρᾶν μὲν δὴ ταῦτα ἔξεστιν, ἀκούειν δὲ καὶ γράφειν ὑπὲρ αὐτῶν, ἃ Καλλίστρατός [p. 110] τε ὁ περὶ Σαμοθρᾴκης συνταξάμενος ἱστορεῖ καὶ Σάτυρος ὁ: τοὺς ἀρχαίους μύθους συναγαγὼν καὶ ἄλλοι συχνοί, παλαιότατος δὲ ὧν ἡμεῖς ἴσμεν ποιητὴς Ἀρκτῖνος.
[2] They are two seated youths holding spears, and are pieces of ancient workmanship. We have seen many other statues also of these gods in ancient temples and in all of them are represented two youths in military garb. These it is permitted to see, and it is also permitted to hear and to write about them what Callistratus, the author of the history of Samothrace, relates, and also Satyrus, who collected the ancient legends, and many others, too, among whom the poet Arctinus is the earliest we know of.
[3] λέγουσι γοῦν ὧδε: Χρύσην τὴν Πάλλαντος θυγατέρα γημαμένην Δαρδάνῳ φερνὰς ἐπενέγκασθαι δωρεὰς Ἀθηνᾶς τά τε Παλλάδια καὶ τὰ ἱερὰ τῶν μεγάλων θεῶν διδαχθεῖσαν αὐτῶν τὰς τελετάς. ἐπειδὴ δὲ τὴν ἐπομβρίαν φεύγοντες Ἀρκάδες Πελοπόννησον μὲν ἐξέλιπον, ἐν δὲ τῇ Θρᾳκίᾳ νήσῳ τοὺς βίους ἱδρύσαντο, κατασκευάσαι τὸν Δάρδανον ἐνταῦθα τῶν θεῶν τούτων ἱερὸν ἀρρήτους τοῖς ἄλλοις ποιοῦντα τὰς ἰδίους αὐτῶν ὀνομασίας καὶ τὰς τελετὰς αὐτοῖς τὰς καὶ εἰς τόδε χρόνου γινομένας ὑπὸ Σαμοθρᾴκων ἐπιτελεῖν.
[3] At any rate, the following is the account they give. Chrysê, the daughter of Pallas, when she was married to Dardanus, brought for her dowry the gifts of Athena, that is, the Palladia and the sacred symbols of the Great Gods, in whose mysteries she had been instructed. When the Arcadians, fleeing from the deluge, left the Peloponnesus and established their abode in the Thracian island, Dardanus built there a temple to these gods, whose particular names he kept secret from all any others, and performed the
mysteries in their honour which are observed to this day by the Samothracians.
[4] ὡς δὲ μετῆγε τοῦ λεὼ τὴν πλείω μοῖραν εἰς τὴν Ἀσίαν τὰ μὲν ἱερὰ τῶν θεῶν καὶ τὰς τελετὰς τοῖς ὑπομείνασιν ἐν τῇ νήσῳ καταλιπεῖν: τὰ δὲ Παλλάδια καὶ τὰς τῶν θεῶν εἰκόνας κατασκευασάμενον ἀγαγέσθαι μετ᾽ αὐτοῦ. διαμαντευόμενον δὲ περὶ τῆς οἰκήσεως τά τε ἄλλα μαθεῖν καὶ περὶ τῶν ἱερῶν τῆς φυλακῆς τόνδε τὸν χρησμὸν λαβεῖν:
εἰς πόλιν ἣν κτίζῃσθα θεοῖς σέβας ἄφθιτον αἰεὶ
θεῖναι, καὶ φυλακαῖς τε σέβειν θυσίαις τε χοροῖς τε.
ἔστ᾽ ἂν γὰρ τάδε σεμνὰ καθ᾽ ὑμετέρην χθόνα μίμνῃ [p. 111]
δῶρα Διὸς κούρης ἀλόχῳ σέθεν, ἡ δὲ πόλις σοι
ἔσται ἀπόρθητος τὸν ἀεὶ χρόνον ἤματα πάντα.
[4] Then, when he was conducting the greater part of the people into Asia, he left the sacred rites and mysteries of the gods with those who remained in the island, but packed up and carried with him the Palladia and the images of the gods. And upon consulting the oracle concerning the place where he should settle, among other things that he learned he received this answer relating to the custody of the holy objects:
“In the town thou buildest worship undying found
To gods ancestral; guard them, sacrifice,
Adore with choirs. For whilst these holy things
In thy land remain, Zeus’ daughter’s gifts of old
Bestowed upon thy souse, secure from harm
Thy city shall abide forevermore.”
[1] Δάρδανον μὲν ἐν τῇ κτισθείσῃ τε ὑφ᾽ ἑαυτοῦ καὶ ὀνομασίας ὁμοίας τυχούσῃ πόλει τὰ ἕδη καταλιπεῖν, Ἰλίου δ᾽ ἐν ὑστέρῳ χρόνῳ συνοικισθέντος ἐκεῖσε μετενεχθῆναι πρὸς τῶν ἐγγόνων αὐτοῦ τὰ ἱερά. ποιήσασθαι δὲ τοὺς Ἰλιεῖς νεών τε καὶ ἄδυτον αὐτοῖς ἐπὶ τῆς ἄκρας καὶ φυλάττειν δι᾽ ἐπιμελείας ὅσης ἐδύναντο πλείστης θεόπεμπτά τε ἡγουμένους εἶναι καὶ σωτηρίας κύρια τῇ πόλει.
[69.1] Dardanus, accordingly, left the statues in the city which he founded and named after himself, but when Ilium was settled later, they were removed thither by his descendants; and the people of Ilium built a temple and a sanctuary for them upon the citadel and preserved them with all possible care, looking upon them as sent from Heaven and as pledges of the city’s safety.
[2] ἁλισκομένης δὲ τῆς κάτω πόλεως τὸν Αἰνείαν καρτερὸν τῆς ἄκρας γενόμενον, ἄραντα ἐκ τῶν ἀδύτων τά τε ἱερὰ τῶν μεγάλων θεῶν καὶ ὅπερ ἔτι περιῆν Παλλάδιον ῾θάτερον γὰρ Ὀδυσσέα καὶ Διομήδην νυκτός φασιν εἰς Ἴλιον ἀφικομένους κλοπῇ λαβεῖν᾽ οἴχεσθαί τε κομίσαντα τὸν Αἰνείαν ἐκ τῆς πόλεως καὶ ἐλθεῖν ἄγοντα εἰς Ἰταλίαν.
[2] And while the lower town was being captured, Aeneas, possessing himself of the citadel, took out of the sanctuary the images of the Great Gods and the Palladium which still remained (for Odysseus and Diomed, they say, when they came into Ilium by night, had stolen the other away), and carrying them with him out of the city, brought them into Italy.
[3] Ἀρκτῖνος δέ φησιν ὑπὸ Διὸς δοθῆναι Δαρδάνῳ Παλλάδιον ἓν καὶ εἶναι τοῦτο ἐν Ἰλίῳ τέως ἡ πόλις ἡλίσκετο κεκρυμμένον ἐν ἀβάτῳ: εἰκόνα δ᾽ ἐκείνου κατεσκευασμένην ὡς μηδὲν τῆς ἀρχετύπου διαφέρειν ἀπάτης τῶν ἐπιβουλευόντων ἕνεκεν ἐν φανερῷ τεθῆναι καὶ αὐτὴν Ἀχαιοὺς ἐπιβουλεύσαντας λαβεῖν.
[3] Arctinus, however, says that only one Palladium was given by Zeus to Dardanus and that this remained in Ilium, hidden in the sanctuary, till the city was being taken; but that from this a copy was made, differing in no respect from the original, and exposed to public view, on purpose to deceive those who might be planning to steal it, and that the Achaeans, having formed such a plan, took the copy away.
[4] τὰ μὲν οὖν εἰς Ἰταλίαν ὑπ᾽ Αἰνείου κομισθέντα ἱερὰ τοῖς εἰρημένοις ἀνδράσι πειθόμενος γράφω τῶν τε μεγάλων θεῶν εἰκόνας εἶναι, οὓς Σαμοθρᾷκες Ἑλλήνων μάλιστα [p. 112] ὀργιάζουσι, καὶ τὸ μυθευόμενον Παλλάδιον, ὅ φασι τὰς ἱερὰς φυλάττειν παρθένους ἐν ναῷ κείμενον Ἑστίας, ἔνθα καὶ τὸ ἀθάνατον διασώζεται πῦρ: ὑπὲρ ὧν ἐν ὑστέρῳ λεχθήσεται λόγῳ. εἴη δ᾽ ἂν καὶ παρὰ ταῦτα τοῖς βεβήλοις ἡμῖν ἄδηλα ἕτερα. καὶ περὶ μὲν τῶν Τρωικῶν ἱερῶν τοσαῦτα εἰρήσθω.
[4] I say, therefore, upon the authority of the men above-mentioned, that the holy objects brought into Italy by Aeneas were the images of the Great Gods, to whom the Samothracians, of all the Greeks, pay the greatest worship, and the Palladium, famous in legend, which they say is kept by the holy virgins in the temple of Vesta, where the perpetual fire is also preserved; but concerning these matters I shall speak hereafter. And there may also be other objects besides these which are kept secret from us who are not initiated. But let this suffice concerning the holy objects of the Trojans.
[1] Ἀσκανίου δὲ ὀγδόῳ καὶ τριακοστῷ ἔτει τῆς βασιλείας τελευτήσαντος παρέλαβε τὴν ἡγεμονίαν Σιλούιος ἀδελφὸς ὢν Ἀσκανίου, μετὰ τὸν Αἰνείου θάνατον γενόμενος ἐκ Λαύνας τῆς Λατίνου θυγατρός, ὅν φασιν ἐν τοῖς ὄρεσιν ὑπὸ τῶν νομέων ἐκτραφῆναι.
[70.1] Upon the death of the Ascanius in the thirty-eighth year of his reign, Silvius, his brother, succeeded to the rule. He was born of Lavinia, the daughter of Latinus, after the death of Aeneas, and they say that he was brought up on the mountains by the herdsmen.
[2] τοῦ γὰρ Ἀσκανίου παραλαβόντος τὴν βασιλείαν περιδεὴς ἡ Λαῦνα γενομένη μή τι δεινὸν ὑπ᾽ αὐτοῦ πάθῃ κατὰ τὸ τῆς μητρυιᾶς ὄνομα, ἐγκύμων οὖσα δίδωσιν ἑαυτὴν Τυρρηνῷ τινι συοφορβίων ἐπιμελητῇ βασιλικῶν, ὃν ᾔδει Λατίνῳ γενόμενον ἐν τοῖς μάλιστα προσήγορον. ὁ δ᾽ εἰς ὕλας ἐρήμους ἀγαγὼν αὐτὴν ὡς τῶν ἐπιτυχουσῶν τινα, φυλαττόμενος ὀφθῆναι τοῖς εἰδόσιν ἔτρεφεν ἐν τῇ νάπῃ κατασκευάσας οἴκησιν οὐ πολλοῖς γνώριμον καὶ τὸ παιδίον γενόμενον ἀναιρεῖταί τε καὶ τρέφει Σιλούιον ὀνομάσας ἀπὸ τῆς ὕλης, ὥσπερ ἂν εἴ τις Ελλάδι γλώσσῃ
[2] For when Ascanius took over the rule, Lavinia, becoming alarmed lest her relationship as step-mother might draw upon her some severity from him, and being then with child, entrusted herself to a certain Tyrrhenus, who had charge of the royal herds of swine and whom she knew to have been on very intimate terms with Latinus. He, carrying her into th
e lonely woods as if she were an ordinary woman, and taking care that she was not seen by anyone who knew her, supported her in a house he built in the forest, which was known to but few. And when the child was born, he took it up and reared it, naming it, from the wood, Silvius, or, as one might say in Greek, Hylaios.
[3] λέξειεν Ὑλαῖον. χρόνου δὲ προϊόντος ὡς πολλὴν ζήτησιν ἔγνω τῆς γυναικὸς ὑπὸ τῶν Λατίνων γινομένην καὶ δι᾽ αἰτίας ὄντα παρὰ τῷ πλήθει τὸν Ἀσκάνιον, [p. 113] ὡς ἀνῃρηκότα τὴν παιδίσκην, φράζει τῷ δήμῳ τὸ πρᾶγμα καὶ τὴν ἄνθρωπον ἄγει μετὰ τοῦ παιδὸς ἐκ τῆς νάπης. τύχῃ μὲν δὴ τοιαύτῃ χρησάμενος ὁ Σιλούϊος τὴν εἰρημένην ἔσχεν ὀνομασίαν καὶ τὸ ἐξ ἐκείνου γένος ἅπαν, τὴν δὲ βασιλείαν παρέλαβεν, ἐπειδὴ τὸν ἀδελφὸν αὐτοῦ τελευτῆσαι συνέπεσεν, ἀμφίλογον γενομένην πρὸς ἕνα τὸν πρεσβεύσαντα τῶν Ἀσκανίου παίδων Ἴουλον ἀξιοῦντα τὴν πατρῴαν ἀρχὴν διαδέξασθαι.
[3] But in the course of time, finding that the Latins made great search for the woman and that the people accused Ascanius of having put her to death, he acquainted them with the whole matter and brought the woman and her son out of the forest. From this experience Silvius got his name, as I have related, and so did all his posterity. And he became king after the death of his brother, though not without a contest with one of the sons of Ascanius, — Iulus, the eldest, — who claimed the succession to his father’s rule;
Delphi Complete Works of Dionysius of Halicarnassus (Illustrated) (Delphi Ancient Classics Book 79) Page 439