vestal virgin. While going to draw water from a spring, for the service of the temple, she was violated by the god Mars, and became the parent of twin boys. Amúlius caused Syl'via to be put to death, and the children thrown into the A'nio. The helpless infants were borne down the stream to the Tiber; and as that river subsided from a recent overflow, they were deposited at the foot of the Palatine hill, beneath a fig-tree, called the ficus ruminális. They were suckled by a she-wolf, and fed by a woodpecker, until they were discovered by Ac'ca Lauren'tia, wife of Faustulus, the royal shepherd. Among her twelve sons and the neighboring shepherds, the twins became distinguished for courage, and were chosen heads of rival factions. The followers of Rom'ulus were named Quinctil'ii; those of Rémus, Fábii. When they grew up, Rémus, being involved in a dispute with the herdsmen of the deposed Númitor, and being taken prisoner, was carried to Alba as a robber. The youthful prince, when brought into the presence of his grandfather, so charmed him by the intrepidity of his replies, that Númitor hesitated to pronounce sentence of death. In the meantime, Rom'ulus, having learned from the ancient shepherd the secret of his birth, assembled his comrades to rescue Rémus; and, being joined by some of his grandfather's old adherents, deposed Amúlius, and restored Númitor to his throne.

Love for the spot where their lives had been thus miraculously preserved, induced the young men to solicit their grandfather for permission to erect a city on the banks of the Tiber. Scarcely had leave been granted, when a violent contest arose between the brothers; Rom'ulus insisted that the city should be called Rome, and should be built on Mount Palatine; Rémus demanded that it should be named Remúria, and erected on Mount Aventine. It was resolved that the question should be decided by the most favorable augury. Rémus had the first omen, six vultures; but Rom'ulus the more perfect, twelve vultures. A second dispute arose; but the party of Rom'ulus prevailed, and the foundation of the new city was laid on Mount Palatine, with all the ceremonies of Tuscan superstition. Scarcely had the walls began to appear above the surface, when Rémus leaped over them in an insulting manner, and was slain either by Rom'ulus or one of his followers. According to Var'ro, whose authority has been followed by most chronologists, Rome was founded on the 21st of April, being the day sacred to Páles, the goddess of shepherds, in the third year of the sixth Olympiad, four hundred and thirty-one years after the destruction of Troy, and seven hundred and fifty-three before the commencement of the Christian era. It was built in a square form, and contained originally about a thousand miserable huts. Such was the humble beginning of a city destined to be the capital of the world.

SECTION II. From the Foundation of the City to the Abolition of Royalty.

FROM B. C. 753 TO B. c. 509.

In order to procure inhabitants for his new city, Rom'ulus opened an asylum for all whom guilt or misfortune compelled to quit their native country. When he had thus procured a competent number of

citizens, he convened an assembly of the people to choose a constitution and rulers. As he had anticipated, he was elected king; but at the same time his power was limited by municipal institutions tending to secure a considerable degree of freedom. He divided the colony into three tribes, and these into thirty cúriæ: next he constituted classes or orders of the state, separating the wealthier or more nobly born, whom he styled patricians, from the inferior rank of plebeians. The dignity of the patricians was hereditary; and eligibility to the principal offices of state was long confined to their order. To prevent envy or sedition arising from such a distinction, he engaged both classes to each other by the obligation of clientship. Every plebeian was allowed to choose "a patron" from the body of the patricians, to whom he became a client; and the sanctity of this mutual tie was preserved by the most awful denunciations, civil and religious, against its violation. A senate of one hundred was chosen to aid the king by their counsels. Rom'ulus nominated the first, who had the privilege of governing the city in his absence: each of the three tribes and thirty cúriæ chose three, which completed the number. The senators, either from their age, or from the similitude of their care, were named Pátres (fathers).

The next object that required the attention of Rom'ulus was the formation of treaties of intermarriage with the neighboring states; but these, despising the mean origin of the Romans, rejected his proposals with scorn. But though they thus refused alliance, they flocked to witness the Consuália, splendid games which Rom'ulus proclaimed in honor of Consus, or Neptune. While the strangers gazed unsuspectingly on the spot, their maidens were seized by an armed band of young Romans, who compelled them to become their wives by force. Several of the injured cities had recourse to arms, but were successfully defeated. At last Títus Tátius, king of the Sabines, led a more powerful army against them; and Rom'ulus, unable to withstand him in the field, retreated into the city, leaving a garrison to protect an important outpost on the Capitoline hill. Tarpéia, the daughter of the governor, dazzled by the splendid bracelets of the Sabines, agreed to betray the fortress "for what the besiegers wore on their arms." The Sabines, either mistaking her meaning, or anxious to punish her treachery, threw their shields on her as they entered, and crushed her to death. The Romans found themselves obliged, by the loss of this important outpost, to hazard a general engagement; but while victory was still doubtful, the Sabine women, rushing between the armies, induced them, by earnest supplications, to make terms of peace. It was agreed that the Sabines should erect a new city on the Quirinal and Capitoline hills; that there should be a "comitium," or place of common assembly for both nations, in the space between the Palatine and Capitoline hills, and that Rom'ulus and Tátius should reign conjointly. The murder of Tátius, not long after, at Lavin'ium, left Rom'ulus sole monarch of both

nations.

The romantic circumstances just narrated bear every mark of having been derived from some national ballad or legendary lay, and consequently are not to be received as historic truth. Even less confidence is due to the narrative of the Tuscan wars, with which the Latin his

torians have filled the blank of thirty-seven years in the life of Rom'ulus. But a second heroic lay recited, that, after a long reign, he disappeared from earth, and became a god, under the name of Quirínus. Opposed to this was an ancient tradition, that he was torn to pieces by an aristocratic faction in the senate-house (B. c. 717).

On the death of Rom'ulus, the senate appeared anxious to retain the supreme power, and each senator in rotation was to enjoy regal authority for one day, under the title of interrex. This form of government continued a year, when the people compelled the senate to elect a king. Their choice fell upon Núma, a Sabine, from the little town of Cúres, to whom Tátius had given his daughter in marriage. The history of Núma is as legendary as that of Rom'ulus: it was generally believed that he had been a disciple of Pythag'oras, and this opinion maintained its ground in spite of many chronological difficulties. The traditions de. clare that when Núma was informed of his election, he refused to enter on his office, until assured that the gods, by their auguries had confirmed the choice of the senate. His first care was to regulate the laws of property; he divided among the citizens the lands that Rom'ulus had conquered, and founded the worship of Terminus, the god of boundaries, thus protecting the limits of estates by a religious sanction. His most important labor, however, was the regulation of the national worship: pretending to be secretly guided by the goddess Egéria, he framed the entire ritual law of the Romans, including regulations for the priesthood and for the prayers and worship of the people. His tran quil reign is said to have lasted forty years; the temple of Janus, which he had erected, and ordained to be open in time of war, and shut in peace, remained closed during the entire period, and his pious example diffused the blessings of tranquillity throughout the whole Italian peninsula. He died of old age (B. c. 679); and the legend adds, that the nymph Egéria, through grief for his loss, melted into a fountain.

After an interregnum, as in the former case, Tul'lus Hostil'ius, the son of a Roman captain who had been eminently distinguished by his valor in the wars of Rom'ulus, was chosen king. The history of his reign, though still retaining much of legendary fiction, especially in the account of the Alban war, contains some circumstances that may be regarded as facts. In the very beginning of his reign, mutual acts of violence led to a war between the Romans and Albans. The armies of both cities were drawn up against each other at the Fos'sa Cluil ́ia, where it was agreed to avert a battle by a combat between three brothers on each side, the Horátii and Curiátii, whose mothers were sisters, and had each brought three children into the world at a birth. The three Curiatii and two of the Horátii fell upon the field. The surviving Horátius sullied his victory by slaying his sister, who was bewailing the death of her cousin, to whom she had been betrothed; and was about to be executed by Tul'lus, but he appealed to the people, and the Romans unanimously insisted on the pardon of their champion.

In consequence of the previous agreement, Al'ba became subject to Rome. Tul'lus next engaged in war with the Fiden'ates, and summoned his new vassals to his aid. Met'tius Fuffétius, the Alban dictator, broke his faith with the Romans, but had not courage to complete his defec

tion. His meditated treachery was punished with death. Soon afterward the Romans surprised Al'ba, and levelled it to the ground, sparing only the temples of the gods; no injury, however, was done to the citizens; they were removed to Rome, and habitations assigned them on the Cœlian hill. The destruction of Al'ba, and the settlement of its citizens on the Cœlian hill, may be regarded as historical facts; the other circumstances are clearly disguised by poetic fiction.

After the conquest of Al'ba, Tul'lus waged successful wars against the Latins and Sabines; but he was cut off in the midst of his victorious career (B. c. 640), by some superstitious experiments recommended to him as a remedy for sickness, which the legends declare brought down upon him the vengeful thunderbolts of the gods.

An'cus Mar'tius, said to have been the grandson of Núma, was the next king. Like his ancestor, he turned his attention to the regulation of religious ceremonies, especially those used in declaring war or proclaiming peace; he also caused the principal parts of the Roman ritual to be transcribed on tables, that all might know how to conduct themselves in public or private worship. His peaceful labors were interrupted by a war with the Latins, whom he subdued, and carried several thousands of them to Rome, where they were assigned settlements on Mount Aventine. His conquests were extended into Etrúria and along both banks of the Tiber to the sea. He founded the town and port of Os'tia at the mouth of the river; but it is probable that this first naval establishment of the Romans was intended rather for piracy than trade. Nor did he pay less attention to the city than to its dominions; a new line of fortifications, the first bridge over the Tiber, and the first public prison, now the oldest remaining monument in Rome, are generally ascribed to An'cus. Of still greater importance was his legal constitution of the plebeian order in the state, and the assignment of lands to this body from the conquered territories. His death (B. c. 618) is said by some authors to have been accelerated by violence.

We now approach one of the most important, but also one of the most obscure, periods in the early history of Rome; the reigns of Tarquin'ius Pris'cus and his son-in-law Ser'vius Tullius. Lúcius Tarquin'ius Pris'cus is said to have been the son of Damarátus, one of the Bac'chiads, who fled from Corinth to avoid the vengeance of Cyp'selus. Niebuhr has pointed out the many chronological difficulties involved in this statement, but these do not furnish sufficient reason for rejecting the legend altogether: by the simple change of "son" into "descendant," by no means an improbable substitution, the truth of the story is brought within the verge of possibility. His original name is said to have been Lúcumo; this we know to have been an Etrurian title of dignity; and if we understand by it that he held a magisterial office in his native country, it will explain the respect with which he was received at Rome, and the trust reposed in him by An'cus. He is said to have removed from Tarquin'ii, his native city, partly because his foreign descent exposed him to envy, and partly at the instigation of his wife Tan'aquil, who was celebrated for her skill in augury. With this history there seems to be intermingled the traditions respecting Ca'les Viben'na, a leader of independent companies, who hired his soldiers as

mercenaries in the Tuscan wars, and finally came and settled at Rome with his followers in an uncertain age.

Tarquin'ius Pris'cus was appointed guardian of the young sons of An'cus; but by his influence with the people, he had the claims of these princes set aside, and was himself chosen king. He introduced many Etrurian customs and ceremonies into Rome, especially those connected with the dignities of kings and magistrates. The accounts of his wars with the Etruscans, Latins, and Sabines, are very contradictory; but it seems not improbable that, toward the close of his reign, these three nations acknowledged his supremacy. His victory over the Sabines was owing to his superiority in cavalry. It had been originally his intention to add three new centuries to the equestrian order; but this plan was opposed by the celebrated augur, At'tus Nævius, whose authority, in an age of superstition, rivalled that of the kings. A mode was found for reconciling the opponents; new centuries were established, but no addition was made to the names assigned by Rom'ulus; so that henceforward there were the first and second Ram'nes, Títies, and Lúceres. But Tar'quin's name is rendered still more memorable by the stupendous public works he commenced for the security and improvement of the city, especially the great sewers, the embankments of the Tiber; the foundation of the city walls, the porticoes in the forum, and the racecourse of the circus. To console the people under their toils, he instituted the great or Roman games, which were celebrated annually in September. At these games chariot-races were for the first time displayed at Rome; they were so highly approved by the Roman people, that they became the most popular exhibition on all festive occasions.

Tarquin'ius is said to have reigned thirty-eight years, when he was assassinated by the agents of the sons of An'cus Mar'tius (B. c. 578), who dreaded that he would bequeath the kingdom to his son-in-law, Servius Tullius, the darling of the Roman people.

Servius Tullius for some days concealed the fact of Tar'quin's death; but when he had secured the votes of the people, he made it public, and having convened an assembly to elect a sovereign, was unanimously chosen king. In the old legends, the birth of Servius. Tullius is described as equally marvellous and humble. His mother was said to have been a captive named Ocrésia; his father, a deity. While yet an infant, sleeping in the cradle, lambent flames, playing round his forehead, predicted his future greatness; and Tanʼaquil, encouraged by the omen, had him brought up in the palace as a prince, and gave him her daughter in marriage. Opposed to this is the testimony of the emperor Claudius Cæsar, derived from lost Tuscan authorities. In a speech, recommending some Lugdunensian Gauls for admission into the senate, he says, "Servius Tullius, according to the Latin authorities, was the son of the captive Ocrésia; but if we pay any regard to the Tuscans, he was the most faithful follower of Co'les Viben'na, and a sharer in his varied adventures. When harassed by the vicissitudes of fortune, he quitted Etruria with the remains of the army that Co'les had commanded. He occupied the Cœlian mount, which he thus named in honor of his old commander. In Tuscany he was called Mastar'na, but he exchanged this for the Roman name Šer'