[3] Tullius made none of these regulations without reason, but from the conviction that all men look upon their possessions as the prizes at stake in war and that it is for the sake of retaining these that they all endure its hardships; he thought it right, therefore, that those who had greater prizes at stake should suffer greater hardships, both with their persons and with their possessions, that those who had less at stake should be less burdened in respect to both, and that those who had no loss to fear should endure no hardships, but be exempt from taxes by reason of their poverty and from military service because they paid no tax. For at that time the Romans received no pay as soldiers from the public treasury but served at their own expense.
[4] οὔτε δὴ χρήματα συνεισφέρειν τοὺς οὐκ ἔχοντας, ὁπόθεν συνεισοίσουσιν, ἀλλὰ τῶν καθ᾽ ἡμέραν ἀναγκαίων ἀπορουμένους ᾤετο δεῖν, οὔτε μηδὲν συμβαλλομένους στρατεύεσθαί τινας ἐκ τῶν ἀλλοτρίων ὀψωνιαζομένους χρημάτων, ὥσπερ τοὺς μισθοφόρους.
[4] Accordingly, he did not think it right either that those should pay taxes who were so far from having wherewithal to pay them that they were in want of the necessities of daily life, or that such as contributed nothing to the public taxes should, like mercenary troops, be maintained in the field at the expense of others.
[1] τοῦτον δὲ τὸν τρόπον ἅπαν ἐπιθεὶς τὸ βάρος τοῖς πλουσίοις τῶν τε κινδύνων καὶ τῶν ἀναλωμάτων, ὡς εἶδεν ἀγανακτοῦντας αὐτούς, δι᾽ ἑτέρου τρόπου τήν τ᾽ ἀθυμίαν αὐτῶν παρεμυθήσατο καὶ τὴν ὀργὴν ἐπράυνε πλεονέκτημα δωρησάμενος, ἐξ οὗ πάσης ἔμελλον τῆς πολιτείας ἔσεσθαι κύριοι, τοὺς πένητας ἀπελάσας ἀπὸ τῶν κοινῶν: καὶ τοῦτο διαπραξάμενος ἔλαθε [p. 36] τοὺς δημοτικούς. ἦν δὲ τὸ πλεονέκτημα περὶ τὰς ἐκκλησίας, ἐν αἷς τὰ μέγιστα ἐπεκυροῦτο ὑπὸ τοῦ δήμου.
[20.1] Having by this means laid upon the rich the whole burden of both the dangers and expenses and observing that they hand discontented, he contrived by another method to relieve their uneasiness and mitigate their resentment by granting to them an advantage which would make them complete masters of the commonwealth, while he excluded the poor from any part in the government; and he effected this without the plebeians noticing it. This advantage that he gave to the rich related to the assemblies, where the matters of greatest moment were ratified by the people.
[2] εἴρηται δέ μοι καὶ πρότερον, ὅτι τριῶν πραγμάτων ὁ δῆμος ἐκ τῶν παλαιῶν νόμων κύριος ἦν τῶν μεγίστων τε καὶ ἀναγκαιοτάτων, ἀρχὰς ἀποδεῖξαι τάς τε κατὰ πόλιν καὶ τὰς ἐπὶ στρατοπέδου, καὶ νόμους τοὺς μὲν ἐπικυρῶσαι, τοὺς δ᾽ ἀνελεῖν, καὶ περὶ πολέμου συνισταμένου τε καὶ καταλυομένου διαγνῶναι. τὴν δὲ περὶ τούτων διάσκεψιν καὶ κρίσιν ἐποιεῖτο κατὰ τὰς φράτρας ψηφοφορῶν: καὶ ἦσαν οἱ τἀλάχιστα κεκτημένοι τοῖς τὰς μεγίστας ἔχουσιν οὐσίας ἰσόψηφοι: ὀλίγων δ᾽ ὄντων, ὥσπερ εἰκός, τῶν πλουσίων, οἱ πένητες ἐν ταῖς ψηφοφορίαις ἐπεκράτουν μακρῷ πλείους ὄντες ἐκείνων.
[2] I have already said before that by the ancient laws the people had control over the three most important and vital matters: they elected the magistrates, both civil and military; they sanctioned and repealed laws; and they declared war and made peace. In discussing and deciding these matters they voted by curiae, and citizens of the smallest means had an equal vote with those of the greatest; but as the rich were few in number, as may well be supposed, and the poor much more numerous, the latter carried everything by a majority of votes.
[3] τοῦτο συνιδὼν ὁ Τύλλιος ἐπὶ τοὺς πλουσίους μετέθηκε τὸ τῶν ψήφων κράτος. ὁπότε γὰρ ἀρχὰς ἀποδεικνύειν ἢ περὶ νόμου διαγινώσκειν ἢ πόλεμον ἐκφέρειν δόξειεν αὐτῷ, τὴν λοχῖτιν ἀντὶ τῆς φρατρικῆς συνῆγεν ἐκκλησίαν. ἐκάλει δ᾽ εἰς ἀπόφασιν γνώμης πρώτους μὲν λόχους τοὺς ἀπὸ τοῦ μεγίστου τιμήματος καταγραφέντας, ἐν οἷς ἦσαν οἵ τε τῶν ἱππέων ὀκτωκαίδεκα καὶ οἱ τῶν πεζῶν ὀγδοήκοντα.
[3] Tullius, observing this, transferred this preponderance of votes from the poor to the rich. For whenever he thought proper to have magistrates elected, a law considered, or war to be declared, he assembled the people by centuries instead of by curiae. And the first centuries that he called to express their opinion were those with the highest rating, consisting of the eighteen centuries of cavalry and the eighty centuries of infantry.
[4] οὗτοι τρισὶ πλείους ὄντες τῶν ὑπολειπομένων εἰ ταὐτὸ φρονήσειαν, ἐκράτουν τῶν ἑτέρων καὶ τέλος εἶχεν ἡ γνώμη: εἰ δὲ μὴ γένοιντο ἐπὶ τῆς αὐτῆς προαιρέσεως ἅπαντες οὗτοι, τότε τοὺς ἀπὸ τοῦ δευτέρου τιμήματος εἴκοσι καὶ δύο λόχους ἐκάλει. μερισθεισῶν δὲ καὶ [p. 37] τότε τῶν ψήφων τοὺς ἀπὸ τοῦ τρίτου τιμήματος ἐκάλει: καὶ τετάρτους τοὺς ἀπὸ τοῦ τετάρτου τιμήματος. καὶ τοῦτ᾽ ἐποίει μέχρι τοῦ γενέσθαι λόχους ἑπτὰ καὶ ἐνενήκοντα ἰσοψήφους. εἰ δὲ μέχρι τῆς πέμπτης κλήσεως
[4] As these centuries amounted to three more than all the rest together, if they agreed they prevailed over the others and the matter was decided. But in case these were not all of the same mind, then he called the twenty-two centuries of the second class; and if the votes were still divided, he called the centuries of the third class, and, in the fourth place, those of the fourth class; and this he continued to do till ninety-seven centuries concurred in the same opinion.
[5] μὴ τύχοι τοῦτο γενόμενον, ἀλλ᾽ εἰς ἴσα μέρη σχισθεῖεν αἱ τῶν ἑκατὸν ἐνενήκοντα δύο λόχων γνῶμαι, τότε τὸν ἔσχατον ἐκάλει λόχον, ἐν ᾧ τὸ τῶν ἀπόρων καὶ διὰ τοῦτ᾽ ἀφειμένων ἁπάσης στρατείας τε καὶ εἰσφορᾶς πολιτῶν πλῆθος ἦν: ὁποτέρᾳ δὲ προσθοῖτο τῶν μερίδων οὗτος ὁ λόχος, αὕτη τὸ κράτος ἐλάμβανε. τοῦτο δ᾽ ἦν σπάνιον καὶ οὐ μακρὰν ἀπέχον τἀδυνάτου. τὰ πολλὰ μὲν γὰρ ἐπὶ τῆς πρώτης κλήσεως τέλος ἐλάμβανεν, ὀλίγα δὲ μέχρι τῆς τετάρτης προὔβαινεν: ἡ δὲ πέμπτη κλῆσις καὶ ἡ τελευταία παρείλκοντο.
[5] And if after the calling of the fifth class this had not yet happened but the opinions of the hundred and ninety-two centuries were equally divided, he then called the last century, consisting of the mass of the citizens who were poor and for that reason exempt from all military service and taxes; and whichever side this century joined, that side carried the day. But this seldom happened and was next to impossible. Generally the question was determined by calling the first class, and it rarely went as far as the fourth; so that the fifth and the last were superfl
uous.
[1] τοῦτο τὸ πολίτευμα καταστησάμενος καὶ πλεονέκτημα τοῖς πλουσίοις τηλικοῦτο δοὺς ἔλαθε τὸν δῆμον, ὥσπερ ἔφην, καταστρατηγήσας καὶ τοὺς πένητας ἀπελάσας τῶν κοινῶν. ὑπελάμβανον μὲν γὰρ ἅπαντες ἴσον ἔχειν τῆς πολιτείας μέρος κατ᾽ ἄνδρα διερωτώμενοι τὰς γνώμας ἐν τοῖς ἰδίοις ἕκαστοι λόχοις, ἐξηπατῶντο δὲ τῷ μίαν εἶναι ψῆφον ὅλου τοῦ λόχου τοῦ τ᾽ ὀλίγους ἔχοντος ἐν αὑτῷ πολίτας καὶ τοῦ πάνυ πολλούς: καὶ τῷ πρώτους ἐπιφέρειν ψῆφον τοὺς τὸ μέγιστον ἔχοντας τίμημα λόχους, πλείους μὲν ὄντας τῶν ὑπολειπομένων, ἐλάττονα δ᾽ ἀριθμὸν ἀνθρώπων ἔχοντας: μάλιστα δὲ τῷ τοὺς ἀπόρους μίαν ψῆφον ἔχειν πολλοὺς ὄντας καὶ τελευταίους καλεῖσθαι.
[21.1] In establishing this political system, which gave so great an advantage to the rich, Tullius outwitted the people, as I said, without their noticing it and excluded the poor from any part in public affairs. For they all thought that they had an equal share in the government because every man was asked his opinion, each in his own century; but they were deceived in this, that the whole century, whether it consisted of a small or a very large number of citizens, had but one vote; and also in that the centuries which voted first, consisting of men of the highest rating, though they were more in number than all the rest, yet contained fewer citizens; but, above all, in that the poor, who were very numerous, had but one vote and were the last called.
[2] γενομένου [p. 38] δὲ τούτου τοῖς μὲν πλουσίοις τοῖς πολλὰ δαπανωμένοις καὶ μηδεμίαν ἀνάπαυσιν τῶν πολεμικῶν κινδύνων λαμβάνουσιν ἧττον ἐσῄει βαρύνεσθαι κυρίοις τε γεγονόσι τῶν μεγίστων καὶ πᾶν τὸ κράτος ἀφῃρημένοις τῶν μὴ ταὐτὰ ποιούντων: τοῖς δὲ πένησι τοῖς πολλοστὴν ἔχουσι τῶν πολιτικῶν μοῖραν εὐλογίστως καὶ πρᾴως φέρειν τὴν ἐν τούτοις ἐλάττωσιν, ἀφειμένοις τῶν εἰσφορῶν καὶ τῶν στρατειῶν: τῇ δὲ πόλει τοὺς αὐτοὺς ἔχειν τοὺς βουλευσομένους θ᾽ ὑπὲρ αὐτῆς ἃ δεῖ, καὶ τοὺς τῶν κινδύνων πλεῖστον τῶν ἄλλων μεταλαχόντας καὶ πράξοντας ὅσα δεῖ.
[2] When this had been brought about, the rich, though paying out large sums and exposed without intermission to the dangers of war, were less inclined to feel aggrieved now that they had obtained control of the most important matters and had taken the whole power out of the hands of those who were not performing the same services; and the poor, who had but the slightest share in the government, finding themselves exempt both from taxes and from military service, prudently and quietly submitted to this diminution of their power; and the commonwealth itself had the advantage of seeing the same persons who were to deliberate concerning its interests allotted the greatest share of the dangers and ready to do whatever required to be done.
[3] οὗτος ὁ κόσμος τοῦ πολιτεύματος ἐπὶ πολλὰς διέμεινε γενεὰς φυλαττόμενος ὑπὸ Ῥωμαίων: ἐν δὲ τοῖς καθ᾽ ἡμᾶς κεκίνηται χρόνοις καὶ μεταβέβληκεν εἰς τὸ δημοτικώτερον, ἀνάγκαις τισὶ βιασθεὶς ἰσχυραῖς, οὐ τῶν λόχων καταλυθέντων, ἀλλὰ τῆς κλήσεως αὐτῶν οὐκέτι τὴν ἀρχαίαν ἀκρίβειαν φυλαττούσης, ὡς ἔγνων ταῖς ἀρχαιρεσίαις αὐτῶν πολλάκις παρών. ἀλλ᾽ ὑπὲρ μὲν τούτων οὐχ ὁ παρὼν καιρὸς ἁρμόττων τοῖς λόγοις.
[3] This form of government was maintained by the Romans for many generations, but is altered in our times and changed to a more democratic form, some urgent needs having forced the change, which was effected, not by abolishing the centuries, but by no longer observing the strict ancient manner of calling them — a fact which I myself have noted, having often been present at the elections of their magistrates. But this is not the proper occasion to discuss these matters.
[1] τότε δ᾽ οὖν ὁ Τύλλιος ἐπειδὴ διέταξε τὸ περὶ τὰς τιμήσεις, κελεύσας τοὺς πολίτας ἅπαντας συνελθεῖν εἰς τὸ μέγιστον τῶν πρὸ τῆς πόλεως πεδίων ἔχοντας τὰ ὅπλα καὶ τάξας τούς θ᾽ ἱππεῖς κατὰ τέλη καὶ τοὺς πεζοὺς ἐν φάλαγγι καὶ τοὺς ἐσταλμένους τὸν [p. 39] ψιλικὸν ὁπλισμὸν ἐν τοῖς ἰδίοις ἑκάστους λόχοις καθαρμὸν αὐτῶν ἐποιήσατο ταύρῳ καὶ κριῷ καὶ τράγῳ. τὰ δ᾽ ἱερεῖα ταῦτα τρὶς περιαχθῆναι περὶ τὸ στρατόπεδον κελεύσας ἔθυσε τῷ κατέχοντι τὸ πεδίον Ἄρει.
[22.1] Thereupon Tullius, having completed the business of the census, commanded all the citizens to assemble in arms in the largest field before the city; and having drawn up the horse in their respective squadrons and the foot in their massed ranks, and placed the light-armed troops each in their own centuries, he performed an expiatory sacrifice for them with a bull, a ram and a boar. These victims he ordered to be led three times round the army and then sacrificed them to Mars, to whom that field is consecrated.
[2] τοῦτον τὸν καθαρμὸν ἕως τῶν κατ᾽ ἐμὲ χρόνων Ῥωμαῖοι καθαίρονται μετὰ τὴν συντέλειαν τῶν τιμήσεων ὑπὸ τῶν ἐχόντων τὴν ἱερωτάτην ἀρχὴν Λοῦστρον ὀνομάζοντες. ἐγένετο δ᾽ ὁ σύμπας τῶν τιμησαμένων τοὺς βίους Ῥωμαίων ἀριθμός, ὡς ἐν τοῖς τιμητικοῖς φέρεται γράμμασιν, ἐπὶ μυριάσιν ὀκτὼ χιλιάδες πέντε τριακοσίων ἀποδέουσαι.
[2] The Romans are to this day purified by this same expiatory sacrifice, after the completion of each census, by those who are invested with the most sacred magistracy, and they call the purification a lustrum.
The number of all the Romans who then gave in a valuation of their possessions was, as appears by the censors’ records, 84,700.
[3] ἐποιήσατο δὲ καὶ τῆς αὐξήσεως τοῦ πολιτικοῦ συντάγματος οὐ μικρὰν πρόνοιαν οὗτος ὁ βασιλεὺς πρᾶγμα συνιδών, ὃ παρέλιπον ἅπαντες οἱ πρὸ αὐτοῦ βασιλεῖς. ἐκεῖνοι μὲν γὰρ τοὺς ξένους ὑποδεχόμενοι καὶ μεταδιδόντες τῆς ἰσοπολιτείας φύσιν τ᾽ ἢ τύχην αὐτῶν οὐδεμίαν ἀπαξιοῦντες, εἰς πολυανθρωπίαν προήγαγον τὴν πόλιν.
[3] This king also took no small care to enlarge the body of citizens, hitting upon a method that had been overlooked by all the kings before him. For they, by receiving foreigners and bestowing upon them equal rights of citizenship without rejecting any, whatever their birth or condition, had indeed rendered the city populous;
[4] ὁ δὲ Τύλλιος καὶ τοῖς ἐλευθερουμένοις τῶν θεραπόντων, ἐὰν μὴ θέλωσιν εἰς τὰς ἑαυτῶν πόλεις ἀπιέναι, μετέχειν τῆς ἰσοπολιτείας ἐπέτρεψε. κελεύσας γὰρ ἅμα τοῖς ἄλλοις ἅπασιν ἐλε�
�θέροις καὶ τούτους τιμήσασθαι τὰς οὐσίας, εἰς φυλὰς κατέταξεν αὐτοὺς τὰς κατὰ πόλιν τέτταρας ὑπαρχούσας, ἐν αἷς καὶ μέχρι τῶν καθ᾽ ἡμᾶς χρόνων ταττόμενον διατελεῖ τὸ ἐξελευθερικὸν φῦλον, ὅσον ἂν ᾖ: καὶ πάντων [p. 40] ἀπέδωκε τῶν κοινῶν αὐτοῖς μετέχειν, ὧν τοῖς ἄλλοις δημοτικοῖς.
[4] but Tullius permitted even manumitted slaves to enjoy these same rights, unless they chose to return to their own countries. For he ordered these also to report the value of their property at the same time as all the other free men, and he distributed them among the four city tribes, in which the body of freedmen, however numerous, continued to be ranked even to my day; and he permitted them to share in all the privileges which were open to the rest of the plebeians.
[1] ἀχθομένων δὲ τῶν πατρικίων ἐπὶ τῷ πράγματι καὶ δυσανασχετούντων συγκαλέσας τὸ πλῆθος εἰς ἐκκλησίαν Πρῶτον μὲν θαυμάζειν, ἔφη, τῶν ἀγανακτούντων, εἰ τῇ φύσει τὸ ἐλεύθερον οἴονται τοῦ δούλου διαφέρειν, ἀλλ᾽ οὐ τῇ τύχῃ: ἔπειτ᾽ εἰ μὴ τοῖς ἤθεσι καὶ τοῖς τρόποις ἐξετάζουσι τοὺς ἀξίους τῶν καλῶν, ἀλλὰ ταῖς συντυχίαις, ὁρῶντες ὡς ἀστάθμητόν ἐστι πρᾶγμα εὐτυχία καὶ ἀγχίστροφον, καὶ οὐδενὶ ῥᾴδιον εἰπεῖν οὐδὲ τῶν πάνυ μακαρίων μέχρι τίνος αὐτῷ
Delphi Complete Works of Dionysius of Halicarnassus (Illustrated) (Delphi Ancient Classics Book 79) Page 504