[2] περὶ μὲν οὖν τούτων ὀλίγου δεῖν πάντες οἱ συγγράψαντες τὰς Ῥωμαϊκὰς ἱστορίας συμπεφωνήκασιν, ὀλίγοι δέ τινες περὶ τοῦ πλήθους [p. 221] τῶν προσκαταγραφέντων βουλευτῶν διαφέρονται. οὐ γὰρ ἑκατὸν ἀλλὰ πεντήκοντα τοὺς ἐπεισελθόντας εἰς τὴν βουλὴν ἀποφαίνουσι γενέσθαι.
[2] 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.
[3] περὶ δὲ τῶν τιμῶν, ἃς ταῖς γυναιξὶν οἱ βασιλεῖς ἀπέδοσαν, ὅτι συνήγαγον αὐτοὺς εἰς φιλίαν, οὐχ ἅπαντες Ῥωμαίων συγγραφεῖς συμφέρονται. τινὲς μὲν γὰρ αὐτῶν γράφουσι τά τε ἄλλα πολλὰ καὶ μεγάλα δωρήσασθαι ταῖς γυναιξὶ τοὺς ἡγεμόνας καὶ δὴ καὶ τὰς φράτρας τριάκοντα οὔσας, ὥσπερ ἔφην, ἐπωνύμους τῶν γυναικῶν ποιῆσαι: τοσαύτας γὰρ εἶναι γυναῖκας τὰς ἐπιπρεσβευσαμένας.
[3] 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.
[4] Οὐάρρων δὲ Τερέντιος τοῦτ᾽ αὐτοῖς τὸ μέρος οὐχ ὁμολογεῖ παλαίτερον ἔτι λέγων ἐν ταῖς κουρίαις τεθῆναι τὰ ὀνόματα ὑπὸ τοῦ Ῥωμύλου κατὰ τὴν πρώτην τοῦ πλήθους διαίρεσιν τὰ μὲν ἀπ᾽ ἀνδρῶν ληφθέντα ἡγεμόνων, τὰ δ᾽ ἀπὸ πάγων: τάς τ᾽ ἐπὶ τὴν πρεσβείαν ἐξελθούσας γυναῖκας οὐ τριάκοντα εἶναί φησιν, ἀλλὰ πεντακοσίας τε καὶ τριάκοντα τριῶν δεούσας οἴεταί τε οὐδ᾽ εἰκὸς εἶναι τοσούτων γυναικῶν τιμὴν ἀφελομένους τοὺς βασιλεῖς ὀλίγαις ἐξ αὐτῶν δοῦναι μόναις. ἀλλ᾽ ὑπὲρ μὲν τούτων οὔτε μηδένα ποιήσασθαι λόγον οὔτε πλείω γράφειν τῶν ἱκανῶν ἐφαίνετό μοι.
[4] 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.
[1] περὶ δὲ τῆς Κυριτῶν πόλεως, ἐξ ἧς οἱ περὶ τὸν Τάτιον ἦσαν ῾ἀπαιτεῖ γὰρ ἡ διήγησις καὶ περὶ τούτων, οἵτινές τε καὶ ὁπόθεν ἦσαν, εἰπεῖν᾽ τοσαῦτα παρελάβομεν. ἐν τῇ Ῥεατίνων χώρᾳ καθ᾽ [p. 222] ὃν χρόνον Ἀβοριγῖνες αὐτὴν κατεῖχον παρθένος τις ἐπιχωρία τοῦ πρώτου γένους εἰς ἱερὸν ἦλθεν Ἐνυαλίου χορεύσουσα:
[48.1] 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.
[2] τὸν δ᾽ Ἐνυάλιον οἱ Σαβῖνοι καὶ παρ᾽ ἐκείνων οἱ Ῥωμαῖοι μαθόντες Κυρῖνον ὀνομάζουσιν, οὐκ ἔχοντες εἰπεῖν τὸ ἀκριβὲς εἴτε Ἄρης ἐστὶν εἴτε ἕτερός τις ὁμοίας Ἄρει τιμὰς ἔχων. οἱ μὲν γὰρ ἐφ᾽ ἑνὸς οἴονται θεοῦ πολεμικῶν ἀγώνων ἡγεμόνος ἑκάτερον τῶν ὀνομάτων κατηγορῆσθαι, οἱ δὲ κατὰ
[2] 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.
[3] δύο τάττεσθαι δαιμόνων πολεμιστῶν τὰ ὀνόματα. ἐν δὴ τοῦ θεοῦ τῷ τεμένει χορεύουσα ἡ παῖς ἔνθεος ἄφνω γίνεται καὶ καταλιποῦσα τὸν χορὸν εἰς τὸν σηκὸν εἰστρέχει τοῦ θεοῦ. ἔπειτα ἐγκύμων ἐκ τοῦ δαίμονος, ὡς ἅπασιν ἐδόκει, γενομένη τίκτει παῖδα Μόδιον ὄνομα, Φαβίδιον ἐπίκλησιν, ὃς ἀνδρωθεὶς μορφήν τε οὐ κατ᾽ ἄνθρωπον ἀλλὰ δαιμόνιον ἴσχει, καὶ τὰ πολέμια πάντων γίνεται λαμπρότατος: καὶ αὐτὸν εἰσέρχεται πόθος οἰκίσαι πόλιν ἐφ᾽ ἑαυτοῦ.
[3] 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,
[4] συναγαγὼν δὴ χεῖρα πολλὴν τῶν περὶ ἐκεῖνα τὰ χωρία οἰκούντων ἐν ὀλίγῳ πάνυ χρόνῳ κτίζει τὰς καλουμένας Κύρεις, ὡς μέν τινες ἱστοροῦσιν ἐπὶ τοῦ δαίμονος, ἐξ οὗ γενέσθαι λόγος αὐτὸν εἶχε, τοὔνομα τῇ πόλει θέμενος, ὡς δ᾽ ἕτεροι γράφουσιν ἐπὶ τῆς αἰχμῆς: κύρεις γὰρ οἱ Σαβῖνοι τὰς αἰχμὰς καλοῦσιν. ταῦτα μὲν οὖν Τερέντιος Οὐάρρων γράφει.
[4] 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.
[1] Ζηνόδοτος δ᾽ ὁ Τροιζήνιος συγγραφεὺς Ὀμβρικοὺς ἔθνος αὐθιγενὲς ἱστορεῖ τὸ μὲν [p. 223] πρῶτον οἰκῆσαι περὶ τὴν καλουμένην Ῥεατίνην: ἐκεῖθεν δὲ ὑπὸ Πελασγῶν ἐξελασθέντας εἰς ταύτην ἀφικέσθαι τὴν γῆν ἔνθα νῦν οἰκοῦσι καὶ μεταβαλόντας ἅμα τῷ τόπῳ τοὔνομα Σαβίνους ἐξ Ὀμβρικῶν προσαγορευθῆναι.
[49.1] 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 t
heir place of habitation, from Umbrians were called Sabines.
[2] Κάτων δὲ Πόρκιος τὸ μὲν ὄνομα τῷ Σαβίνων ἔθνει τεθῆναί φησιν ἐπὶ Σάβου τοῦ Σάγκου δαίμονος ἐπιχωρίου, τοῦτον δὲ τὸν Σάγκον ὑπό τινων πίστιον καλεῖσθαι Δία. πρώτην δ᾽ αὐτῶν οἴκησιν ἀποφαίνει γενέσθαι κώμην τινὰ καλουμένην Τεστροῦναν ἀγχοῦ πόλεως Ἀμιτέρνης κειμένην, ἐξ ἧς ὁρμηθέντας τότε Σαβίνους εἰς τὴν Ῥεατίνην ἐμβαλεῖν Ἀβοριγίνων ἅμα Πελασγοῖς κατοικούντων καὶ πόλιν αὐτῶν τὴν ἐπιφανεστάτην Κοτυλίας πολέμῳ χειρωσαμένους κατασχεῖν.
[2] 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;
[3] ἐκ δὲ τῆς Ῥεατίνης ἀποικίας ἀποστείλαντας ἄλλας τε πόλεις κτίσαι πολλάς, ἐν αἷς οἰκεῖν ἀτειχίστοις, καὶ δὴ καὶ τὰς προσαγορευομένας Κύρεις: χώραν δὲ κατασχεῖν τῆς μὲν Ἀδριανῆς θαλάττης ἀπέχουσαν ἀμφὶ τοὺς ὀγδοήκοντα καὶ διακοσίους σταδίους, τῆς δὲ Τυρρηνικῆς τετταράκοντα πρὸς διακοσίοις: μῆκος δὲ αὐτῆς εἶναί φησιν ὀλίγῳ
[3] 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.
[4] μεῖον σταδίων χιλίων. ἔστι δέ τις καὶ ἄλλος ὑπὲρ τῶν Σαβίνων ἐν ἱστορίαις ἐπιχωρίοις λεγόμενος λόγος, ὡς Λακεδαιμονίων ἐποικησάντων αὐτοῖς καθ᾽ ὃν χρόνον ἐπιτροπεύων Εὔνομον τὸν ἀδελφιδοῦν Λυκοῦργος [p. 224] ἔθετο τῇ Σπάρτῃ τοὺς νόμους. ἀχθομένους γάρ τινας τῇ σκληρότητι τῆς νομοθεσίας καὶ διαστάντας ἀπὸ τῶν ἑτέρων οἴχεσθαι τὸ παράπαν ἐκ τῆς πόλεως: ἔπειτα διὰ πελάγους πολλοῦ φερομένους εὔξασθαι τοῖς θεοῖς ῾πόθον γάρ τινα ὑπελθεῖν αὐτοὺς ὁποιασδήποτε γῆσ᾽ εἰς ἣν ἂν ἔλθωσι πρώτην, ἐν ταύτῃ
[4] 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.
[5] κατοικήσειν. καταχθέντας δὲ τῆς Ἰταλίας περὶ τὰ καλούμενα Πωμεντῖνα πεδία τό τε χωρίον, ἐν ᾧ πρῶτον ὡρμίσαντο, Φορωνίαν ἀπὸ τῆς πελαγίου φορήσεως ὀνομάσαι καὶ θεᾶς ἱερὸν ἱδρύσασθαι Φορωνίας, ᾗ τὰς εὐχὰς ἔθεντο: ἣν νῦν ἑνὸς ἀλλαγῇ γράμματος Φερωνίαν καλοῦσιν. ἐκεῖθεν δ᾽ ὁρμηθέντας αὐτῶν τινας συνοίκους τοῖς Σαβίνοις γενέσθαι: καὶ διὰ τοῦτο πολλὰ τῶν νομίμων εἶναι Σαβίνων Λακωνικά, μάλιστα δὲ τὸ φιλοπόλεμόν τε καὶ τὸ λιτοδίαιτον καὶ παρὰ πάντα τὰ ἔργα τοῦ βίου σκληρόν. ὑπὲρ μὲν δὴ τοῦ Σαβίνων γένους ταῦθ᾽ ἱκανά.
[5] 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.
[1] οἱ δὲ περὶ τὸν Ῥωμύλον καὶ Τάτιον τήν τε πόλιν εὐθὺς ἐποίουν μείζονα προσθέντες ἑτέρους αὐτῇ δύο λόφους, τόν τε Κυρίνιον κληθέντα καὶ τὸν Καίλιον, καὶ διελόμενοι τὰς οἰκήσεις χωρὶς ἀλλήλων δίαιταν ἐν τοῖς ἰδίοις ἑκάτεροι χωρίοις ἐποιοῦντο, Ῥωμύλος μὲν τὸ Παλάτιον κατέχων καὶ τὸ Καίλιον ὄρος: ἔστι δὲ τῷ Παλατίῳ προσεχές: Τάτιος δὲ τὸν Καπιτωλῖνον, ὅνπερ ἐξ ἀρχῆς κατέσχε, καὶ τὸν Κυρίνιον [p. 225]
[50.1] 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.
[2] ὄχθον. τὸ δ᾽ ὑποκείμενον τῷ Καπιτωλίῳ πεδίον ἐκκόψαντες τὴν ἐν αὐτῷ πεφυκυῖαν ὕλην καὶ τῆς λίμνης, ἣ δὴ διὰ τὸ κοῖλον εἶναι τὸ χωρίον ἐπλήθυε τοῖς κατιοῦσιν ἐκ τῶν ὀρῶν νάμασι, τὰ πολλὰ χώσαντες ἀγορὰν αὐτόθι κατεστήσαντο, ᾗ καὶ νῦν ἔτι χρώμενοι Ῥωμαῖοι διατελοῦσι, καὶ τὰς συνόδους ἐνταῦθα ἐποιοῦντο ἐν Ἡφαίστου χρηματίζοντες ἱερῷ
[2] 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.
[3] μικρὸν ἐπανεστηκότι τῆς ἀγορᾶς. ἱερά τε ἱδρύσαντο καὶ βωμοὺς καθιέρωσαν οἷς ηὔξαντο κατὰ τὰς μάχας θεοῖς, Ῥωμύλος μὲν ὀρθωσίῳ Διὶ παρὰ ταῖς καλουμέναις Μουγωνίσι πύλαις, αἳ φέρουσιν εἰς τὸ Παλάτιον ἐκ τῆς ἱερᾶς ὁδοῦ, ὅτι τὴν στρατιὰν αὐτοῦ φυγοῦσαν ἐποίησεν ὁ θεὸς ὑπακούσας ταῖς εὐχαῖς στῆναί τε καὶ πρὸς ἀλκὴν τραπέσθαι: Τάτιος δὲ Ἡλίῳ τε καὶ Σελήνῃ καὶ Κρόνῳ καὶ Ῥέᾳ, πρὸς δὲ τούτοις Ἑστίᾳ καὶ Ἡφαίστῳ καὶ Ἀρτέμιδι καὶ Ἐνυαλίῳ καὶ ἄλλοις θεοῖς, ὧ�
� χαλεπὸν ἐξειπεῖν Ἑλλάδι γλώττῃ τὰ ὀνόματα, ἐν ἁπάσαις τε ταῖς κουρίαις Ἥρᾳ τραπέζας ἔθετο κυριτίδι λεγομένῃ, αἳ καὶ εἰς τόδε χρόνου κεῖνται.
[3] 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.
[4] ἔτη μὲν οὖν πέντε συνεβασίλευσαν ἀλλήλοις ὑπὲρ οὐδενὸς διαφερόμενοι χρήματος, ἐν οἷς κοινὴν πρᾶξιν ἀπεδείξαντο τὴν ἐπὶ Καμερίνους στρατείαν. λῃστήρια γὰρ ἐκπέμποντες οἱ Καμερῖνοι καὶ πολλὰ τὴν χώραν αὐτῶν κακοῦντες οὐ συνέβαινον ἐπὶ δίκην πολλάκις ὑπ᾽ αὐτῶν καλούμενοι: οὓς ἐκ παρατάξεώς τε νικήσαντες ῾ἐχώρησαν γὰρ αὐτοῖς ὁμόσἐ καὶ [p. 226] μετὰ ταῦτα ἐκ τειχομαχίας κατὰ κράτος ἑλόντες ὅπλα μὲν ἀφείλοντο καὶ χώρας ἐζημίωσαν τῇ τρίτῃ μερίδι: ἣν τοῖς σφετέροις διεῖλον. τῶν δὲ Καμεριναίων τοὺς ἐποίκους λυμαινομένων τῇ τρίτῃ ἡμέρᾳ ἐπεξελθόντες
Delphi Complete Works of Dionysius of Halicarnassus (Illustrated) (Delphi Ancient Classics Book 79) Page 461