[65.1] At any rate, as regards the building of the temple of Vesta, some ascribe it to Romulus, looking upon it as an inconceivable thing that, when a city was being founded by a man skilled in divination, a public hearth should not have been erected first of all, particularly since the founder had been brought up at Alba, where the temple of this goddess had been established from ancient times, and since his mother had been her priestess. And recognizing two classes of religious ceremonies — the one public and common to all the citizens, and the other private and confined to particular families — they declare that on both these grounds Romulus was under every obligation to worship this goddess. [2] For they say that nothing is more necessary for men than a public hearth, and that nothing more nearly concerned Romulus, in view of his descent, since his ancestors had brought the sacred rites of this goddess from Ilium and his mother had been her priestess. Those, then, who for these reasons ascribe the building of the temple to Romulus rather than to Numa seem to be right, in so far as the general principle is concerned, that when a city was being founded, it was necessary for a hearth to be established first of all, particularly by a man who was not unskilled in matters of religion; but of the details relating to the building of the present temple and to the virgins who are in the service of the goddess they seem to have been ignorant. [3] For, in the first place, it was not Romulus who consecrated to the goddess this place where the sacred fire is preserved (a strong proof of this is that it is outside of what they call Roma Quadrata, which he surrounded with a wall, whereas all men place the shrine of the public hearth in the best part of a city and nobody outside of the walls); and, in the second place, he did not appoint the service of the goddess to be performed by virgins, being mindful, I believe, of the experience that had befallen his mother, who while she was serving the goddess lost her virginity; for he doubtless felt that the remembrance of his domestic misfortunes would make it impossible for him to punish according to the traditional laws any of the priestesses he should find to have been violated. [4] For this reason, therefore, he did not build a common temple of Vesta nor did he appoint virgins to be her priestesses; but having erected a hearth in each of the thirty curiae on which the members sacrificed, he appointed the chiefs of the curiae to be the priests of those hearths, therein imitating the customs of the Greeks that are still observed in the most ancient cities. At any rate, what are called prytaneia among them are temples of Hestia, and are served by the chief magistrates of the cities.
[66.1] Numa, upon taking over the rule, did not disturb the individual hearths of the curiae, but erected one common to them all in the space between the Capitoline hill and the Palatine (for these hills had already been united by a single wall into one city, and the Forum, in which the temple is built, lies between them), and he enacted, in accordance with the ancestral custom of the Latins, that the guarding of the holy things should be committed to virgins. [2] There is some doubt, however, what it is that is kept in this temple and for what reason the care of it has been assigned to virgins, some affirming that nothing is preserved there but the fire, which is visible to everybody. And they very reasonably argue that the custody of the fire was committed to virgins, rather than to men, because fire in incorrupt and a virgin is undefiled, and the most chaste of mortal things must be agreeable to the purest of those that are divine. [3] And they regard the fire as consecrated to Vesta because that goddess, being the earth and occupying the central place in the universe, kindles the celestial fires from herself. But there are some who say that besides the fire there are some holy things in the temple of the goddess that may not be revealed to the public, of which only the pontiffs and the virgins have knowledge. As a strong confirmation of this story they cite what happened at the burning of the temple during the First Punic War between the Romans and the Carthaginians over Sicily. [4] For when the temple caught fire and the virgins fled from the flames, one of the pontiffs, Lucius Caecilius, called Metellus, a man of consular rank, the same who exhibited a hundred and thirty-eight elephants in the memorable triumph which he celebrated for his defeat of the Carthaginians in Sicily, neglecting his own safety for the sake of the public good, ventured to force his way into the burning structure, and, snatching up the holy things which the virgins had abandoned, saved them from the fire; for which he received the honours from the State, as the inscription upon his statue on the Capitol testifies. [5] Taking this incident, then, as an admitted fact, they add some conjectures of their own. Thus, some affirm that the objects preserved here are a part of those holy things which were once in Samothrace; that Dardanus removed them out of that island into the city which he himself had built, and that Aeneas, when he fled from the Troad, brought them along with the other holy things into Italy. But others declare that it is the Palladium that fell from Heaven, the same that was in the possession of the people of Ilium; for they hold that Aeneas, being well acquainted with it, brought it into Italy, whereas the Achaeans stole away the copy, — an incident about which many stories have been related both by poets and by historians. [6] For my part, I find from very many evidences that there are indeed some holy things, unknown to the public, kept by the virgins, and not the fire alone; but what they are I do not think should be inquired into too curiously, either by me of by anyone else who wishes to observe the reverence due to the gods.
[67.1] The virgins who serve the goddess were originally four and were chosen by the kings according to the principles established by Numa, but afterwards, from the multiplicity of the sacred rites they perform, their number was increased of six, and has so remained down to our time. They live in the temple of the goddess, into which none who wish are hindered from entering in the daytime, whereas it is not lawful for any man to remain there at night. [2] They were required to remain undefiled by marriage for the space of thirty years, devoting themselves to offering sacrifices and performing the other rites ordained by law. During the first ten years their duty was to learn their functions, in the second ten to perform them, and during the remaining ten to teach others. After the expiration of the term of thirty years nothing hindered those who so desired from marrying, upon laying aside their fillets and the other insignia of their priesthood. And some, though very few, have done this; but they came to ends that were not at all happy or enviable. In consequence, the rest, looking upon their misfortunes as ominous, remain virgins in the temple of the goddess till their death, and then once more another is chosen by the pontiffs to supply the vacancy. [3] Many high honours have been granted them by the commonwealth, as a result of which they feel no desire either for marriage or for children; and severe penalties have been established for their misdeeds. It is the pontiffs who by law both inquire into and punish these offences; to Vestals who are guilty of lesser misdemeanours they scourge with rods, but those who have suffered defilement they deliver up to the most shameful and the most miserable death. [4] While they are yet alive they are carried upon a bier with all the formality of a funeral, their friends and relations attending them with lamentations, and after being brought as far as the Colline Gate, they are placed in an underground cell prepared within the walls, clad in their funeral attire; but they are not given a monument or funeral rites or any other customary solemnities. [5] There are many indications, it seems, when a priestess is not performing her holy functions with purity, but the principal one is the extinction of the fire, which the Romans dread above all misfortunes, looking upon it, from whatever cause it proceeds, as an omen that portends the destruction of the city; and they bring fire again into the temple with many supplicatory rites, concerning which I shall speak on the proper occasion.
[68.1] However, it is also well worth relating in what manner the goddess has manifested herself in favour of those virgins who have been falsely accused. For these things, however incredible they may be, have been believed by the Romans and their historians have related much about them. [2] To be sure, the professors of the atheistic philosophies, — if, indeed, their theories deserve the name of phi
losophy, — who ridicule all the manifestations of the gods which have taken place among either the Greeks or barbarians, will also laugh these reports to scorn and attribute them to human imposture, on the ground that none of the gods concern themselves in anything relating to mankind. Those, however, who do not absolve the gods from the care of human affairs, but, after looking deeply into history, hold that they are favourable to the good and hostile to the wicked, will not regard even these manifestations as incredible. [3] It is said, then, that once, when the fire had been extinguished through some negligence on the part of Aemilia, who had the care of it at the time and had entrusted it to another virgin, one of those who had been newly chosen and were then learning their duties, the whole city was in great commotion and an inquiry was made by the pontiffs whether there might not have been some defilement of the priestess to account for the extinction of the fire. Thereupon, they say, Aemilia, who was innocent, but distracted at what had happened, stretched out her hands toward the altar and in the presence of the priests and the rest of the virgins cried: [4] “O Vesta, guardian of the Romans’ city, if, during the space of nearly thirty years, I have performed the sacred offices to thee in a holy and proper manner, keeping a pure mind and a chaste body, do thou manifest thyself in my defence and assist me and do not suffer thy priestess to die the most miserable of all deaths; but if I have been guilty of any impious deed, let my punishment expiate the guilt of the city.” [5] Having said this, she tore off the band of the linen garment she had on and threw it upon the altar, they say, following her prayer; and from the ashes, which had been long cold and retained no spark, a great flame flared up through the linen, so that the city no longer required either expiations or a new fire.
[69.1] But what I am going to relate is still more wonderful and more like a myth. They say that somebody unjustly accused one of the holy virgins, whose name was Tuccia, and although he was unable to point to the extinction of the fire as evidence, he advanced false arguments based on plausible proofs and depositions; and that the virgin, being ordered to make her defence, said only this, that she would clear herself from the accusation by her deeds. [2] Having said this and called upon the goddess to be her guide, she led the way to the Tiber, with the consent of the pontiffs and escorted by the whole population of the city; and when she came to the river, she was so hardy as to undertake the task which, according to the proverb, is among the most impossible of achievement: she drew up water from the river in a sieve, and carrying it as far as the Forum, poured it out at the feet of the pontiffs. [3] After which, they say, her accuser, though great search was made for him, could never be found either alive or dead. But, though I have yet many other things to say concerning the manifestations of this goddess, I regard what has already been said as sufficient.
[70.1] The sixth division of his religious institutions was devoted to those the Romans call Salii, whom Numa himself appointed out of the patricians, choosing twelve young men of the most graceful appearance. These are the Salii whose holy things are deposited on the Palatine hill and who are themselves called the (Salii) Palatini; for the (Salii) Agonales, by some called the Salii Collini, the repository of whose holy things is on the Quirinal hill, were appointed after Numa’s time by King Hostilius, in pursuance of a vow he had made in the war against the Sabines. All these Salii are a kind of dancers and singers of hymns in praise of the gods of war. [2] Their festival falls about the time of the Panathenaea, in the month which they call March, and is celebrated at the public expense for many days, during which they proceed through the city with their dances to the Forum and to the Capitol and to many other places both private and public. They wear embroidered tunics girt about with wide girdles of bronze, and over these are fastened, with brooches, robes striped with scarlet and bordered with purple, which they call trabeae; this garment is peculiar to the Romans and a mark of the greatest honour. On their heads they wear apices, as they are called, that is, high caps contracted into the shape of a cone, which the Greeks call kyrbasiai. [3] They have each of them a sword hanging at their girdle and in their right hand they hold a spear or a staff or something else of the sort, and on their left arm a Thracian buckler, which resembles a lozenge-shaped shield with its sides drawn in, such as those are said to carry who among the Greeks perform the sacred rites of the Curetes. [4] And, in my opinion at least, the Salii, if the word be translated into Greek, are Curetes, whom, because they are kouroi or “young men,” we call by that name from their age, whereas the Romans call them Salii from their lively motions. For to leap and skip is by them called salire; and for the same reason they call all other dancers saltatores, deriving their name from the Salii, because their dancing also is attended by much leaping and capering. [5] Whether I have been well advised or not in giving them this appellation, anyone who pleases may gather from their actions. For they execute their movements in arms, keeping time to a flute, sometimes all together, sometimes by turns, and while dancing sing certain traditional hymns. But this dance and exercise performed by armed men and the noise they make by striking their bucklers with their daggers, if we may base any conjectures on the ancient accounts, was originated by the Curetes. I need not mention the legend which is related concerning them, since almost everybody is acquainted with it.
[71.1] Among the vast number of bucklers which both the Salii themselves bear and some of their servants carry suspended from rods, they say there is one that fell from heaven and was found in the palace of Numa, though no one had brought it thither and no buckler of that shape had ever before been known among the Italians; and that for both these reasons the Romans concluded that this buckler had been sent by the gods. [2] They add that Numa, desiring that it should be honoured by being carried through the city on holy days by the most distinguished young men and that annual sacrifices should be offered to it, but at the same time being fearful both of the plot of his enemies and of its disappearance by theft, caused many other bucklers to be made resembling the one which fell from heaven, Mamurius, an artificer, having undertaken the work; so that, as a result of the perfect resemblance of the man-made imitations, the shape of the buckler sent by the gods was rendered inconspicuous and difficult to be distinguished by those who might plot to possess themselves of it. [3] This dancing after the manner of the Curetes was a native institution among the Romans and was held in great honour by them, as I gather from many other indications and especially from what takes place in their processions both in the Circus and in the theatres. [4] For in all of them young men clad in handsome tunics, with helmets, swords and bucklers, march in file. These are the leaders of the procession and are called by the Romans, from a game of which the Lydians seem to have been the inventors, ludiones; they show merely a certain resemblance, in my opinion, to the Salii, since they do not, like the Salii, do any of the things characteristic of the Curetes, either in their hymns or dancing. And it was necessary that the Salii should be free men and native Romans and that both their fathers and mothers should be living; whereas the others are of any condition whatsoever. But why should I say more about them?
[72.1] The seventh division of his sacred institutions was devoted to the college of the fetiales; these may be called in Greek eirênodikai or “arbiters of peace.” They are chosen men, from the best families, and exercise their holy office for life; King Numa was also the first who instituted this holy magistracy among the Romans. [2] But whether he took his example from those called the Aequicoli, according to the opinion of some, or from the city of Ardea, as Gellius writes, I cannot say. It is sufficient for me to state that before Numa’s reign the college of the fetiales did not exist among the Romans. [3] It was instituted by Numa when he was upon the point of making war on the people of Fidenae, who had raided and ravaged his territories, in order to see whether they would come to an accommodation with him without war; and that is what they actually did, being constrained by necessity. But since the college of the fetiales is not in use among the Greeks, I think it incumbent on me to relate h
ow many and how great affairs fall under its jurisdiction, to the end that those who are unacquainted with the piety practised by the ares of those times may not be surprised to find that all their wars had the most successful outcome; for it will appear that the origins and motives of them all were most holy, and for this reason especially the gods were propitious to them in the dangers that attended them. [4] The multitude of duties, to be sure, that fall within the province of these fetiales makes it no easy matter to enumerate them all; but to indicate them by a summary outline, they are as follows: It is their duty to take care that the Romans do not enter upon an unjust war against any city in alliance with them, and if others begin the violation of treaties against them, to go as ambassadors and first make formal demand for justice, and then, if the others refuse to comply with their demands, to sanction war. [5] In like manner, if any people in alliance with the Romans complain of having been injured by them and demand justice, these men are to determine whether they have suffered anything in violation of their alliance; and if they find are complaints well grounded, they are to seize the accused and deliver them up to the injured parties. They are also to take cognizance of the crimes committed against ambassadors, to take care that treaties are religiously observed, to make peace, and if they find that peace has been made otherwise than is prescribed by the holy laws, to set it aside; and to inquire into and expiate the transgressions of the generals in so far as they relate to oaths and treaties, concerning which I shall speak in the proper places. [6] As to the functions they performed in the quality of heralds when they went to any city thought to have injured the Romans (for these things also are worthy of our knowledge, since they were carried out with great regard to both religion and justice), I have received the following account: One of these fetiales, chosen by his colleagues, wearing his sacred robes and insignia to distinguish him from all others, proceeded towards the city whose inhabitants had done the injury; and, stopping at the border, he called upon Jupiter and the rest of the gods to witness that he was come to demand justice on behalf of the Roman State. [7] Thereupon he took an oath that he was going to a city that had done an injury; and having uttered the most dreadful imprecations against himself and Rome, if what he averred was not true, he then entered their borders. Afterwards, he called to witness the first person he met, whether it was one of the countrymen or one of the townspeople, and having repeated the same imprecations, he advanced towards the city. And before he entered it he called to witness in the same manner the gate-keeper or the first person he met at the gates, after which he proceeded to the forum; and taking his stand there, he discussed with the magistrates the reasons for his coming, adding everywhere the same oaths and imprecations. [8] If, then, they were disposed to offer satisfaction by delivering up the guilty, he departed as a friend taking leave of friends, carrying the prisoners with him. Or, if they desired time to deliberate, he allowed them ten days, after which he returned and waited till they had made this request three times. But after the expiration of the thirty days, if the city still persisted in refusing to grant him justice, he called both the celestial and infernal gods to witness and went away, saying no more than this, that the Roman State would deliberate at its leisure concerning these people. [9] Afterwards he, together with the other fetiales, appeared before the senate and declared that they had done everything that was ordained by the holy laws, and that, if the senators wished to vote for war, there would be no obstacle on the part of the gods. But if any of these things was omitted, neither the senate nor the people had the power to vote for war. Such, then, is the account we have received concerning the fetiales.
Delphi Complete Works of Dionysius of Halicarnassus (Illustrated) (Delphi Ancient Classics Book 79) Page 19
