[3] ἀσφαλὲς ἐτολμᾶτο λέγεσθαι τὸ πραχθέν. Νεμέτωρ δὲ ᾔδει μὲν τὸ ἔργον, λογισμῷ δὲ κρείττονι τοῦ πάθους χρώμενος ἄγνοιαν ἐσκήπτετο εἰς ἀκινδυνότερον ἀναβαλέσθαι χρόνον τὴν ὀργὴν βουλευσάμενος. Ἀμόλιος δὲ τὰ τοῦ μειρακίου ὑπολαβὼν λεληθέναι δεύτερα τάδε ἐποίει: τὴν θυγατέρα τοῦ Νεμέτορος Ἰλίαν, ὡς δέ τινες γράφουσι Ῥέαν ὄνομα, Σιλουΐαν δ᾽ ἐπίκλησιν, ἐν ἀκμῇ γάμου γενομένην ἱέρειαν ἀποδείκνυσιν Ἑστίας, ὡς μὴ τάχιον εἰς ἀνδρὸς ἐλθοῦσα τέκῃ τιμωροὺς τῷ γένει. πενταετοῦς δὲ οὐκ ἐλάττω χρόνου ἔδει τὰς ἱερὰς κόρας ἁγνὰς διαμεῖναι γάμων, αἷς ἀνατέθειται [p. 124] τοῦ τε ἀσβέστου πυρὸς ἡ φυλακὴ καὶ εἴ τι ἄλλο θρησκεύεσθαι τῷ κοινῷ διὰ παρθένων νόμιμον ἦν.
[3] Numitor was aware of the crime, but his judgment being superior to his grief, he affected ignorance, resolving to defer his resentment to a less dangerous time. And Amulius, supposing that the truth about the youth had been kept secret, set a second plan on foot, as follows: he appointed Numitor’s daughter, Ilia, — or, as some state, Rhea, surnamed Silvia, — who was then ripe for marriage, to be a priestess of Vesta, lest, if she first entered a husband’s house, she might bring forth avengers for her family. These holy maidens who were intrusted with the custody of the perpetual fire and with the carrying out of any other rites that it was customary for virgins to perform in behalf of the commonwealth were required to remain undefiled by marriage for a period of not less than five years.
[4] ἔπραττε δὲ Ἀμόλιος τοῦτο μετ᾽ ὀνομάτων καλῶν, ὡς τιμὴν τῷ γένει καὶ κόσμον περιτιθεὶς οὔτε αὐτὸς εἰσηγησάμενος τὸν νόμον τόνδε οὔτε κοινῷ ὄντι πρῶτον ἀναγκάσας τῶν ἐν ἀξιώματι χρῆσθαι τὸν ἀδελφόν, ἐν ἔθει δὲ τοῖς Ἀλβανοῖς καὶ ἐν καλῷ ὂν τὰς εὐγενεστάτας ἀποδείκνυσθαι κόρας τῆς Ἑστίας προπόλους. ὁ δὲ Νεμέτωρ αἰσθόμενος οὐκ ἀπὸ τοῦ βελτίστου ταῦτα πράττοντα τὸν ἀδελφὸν ὀργὴν φανερὰν οὐκ ἐποιεῖτο, ἵνα μὴ τῷ δήμῳ ἀπέχθοιτο, ἀπόρρητον δὲ καὶ τοῦτο ἐφύλαττε τὸ ἔγκλημα.
[4] Amulius was carrying out his plan under specious pretences, as if he were conferring honour and dignity on his brother’s family; for he was not the author of this law, which was a general one, nor, again, was his brother the first person of consideration whom he had obliged to yield obedience to it, but it was both customary and honourable among the Albans for maidens of the highest birth to be appointed to the service of Vesta. But Numitor, perceiving that these measures of his brother proceeded from no good intention, dissembled his resentment, lest he should incur the ill-will of the people, and stifled his complaints upon this occasion also.
[1] τετάρτῳ δ᾽ ὕστερον ἔτει τὴν Ἰλίαν ἐλθοῦσαν εἰς ἱερὸν ἄλσος Ἄρεος ὕδατος ἁγνοῦ κομιδῆς ἕνεκα, ᾧ πρὸς τὰς θυσίας ἔμελλε χρήσασθαι, βιάζεταί τις ἐν τῷ τεμένει. τοῦτον δέ τινες μὲν ἀποφαίνουσι τῶν μνηστήρων ἕνα γενέσθαι τῆς κόρης ἐρῶντα τῆς παιδίσκης, οἱ δὲ αὐτὸν Ἀμόλιον οὐκ ἐπιθυμίας μᾶλλον ἢ ἐπιβουλῆς ἕνεκα φραξάμενόν τε ὅπλοις ὡς ἐκπληκτικώτατος ὀφθήσεσθαι ἔμελλε καὶ τὸ τῆς ὄψεως γνώριμον εἰς ἀσαφὲς ὡς μάλιστα ἐδύνατο καθιστάντα:
[77.1] The fourth year after this, Ilia, upon going to a grove consecrated to Mars to fetch pure water for use in the sacrifices, was ravished by somebody or other in the sacred precinct. Some say that the author of the deed was one of the maiden’s suitors, who was carried away by his passion for the girl; others say that it was Amulius himself, and that, since his purpose was to destroy her quite as much as to satisfy his passion, he had arrayed himself in such armour as would render him most terrible to behold and that he also kept his features disguised as effectively as possible.
[2] οἱ δὲ πλεῖστοι μυθολογοῦσι τοῦ δαίμονος εἴδωλον, οὗ τὸ χωρίον ἦν, πολλὰ καὶ ἄλλα τῷ πάθει δαιμόνια ἔργα προσάπτοντες ἡλίου τε ἀφανισμὸν αἰφνίδιον καὶ [p. 125] ζόφον ἐν οὐρανῷ κατασχόντα: ὄψιν δέ, ἣν καὶ τὸ εἴδωλον εἶχε, θαυμασιωτέραν μακρῷ δή τι κατὰ μέγεθος καὶ κάλλος ἀνθρώπων: φασί τε εἰπεῖν τῇ κόρῃ παρηγοροῦντα τὴν λύπην τὸν βιασάμενον, ἐξ οὗ γενέσθαι δῆλον ὅτι θεὸς ἦν, μηδὲν ἄχθεσθαι τῷ πάθει. τὸ γὰρ κοινώνημα τῶν γάμων αὐτῇ γεγονέναι πρὸς τὸν ἐμβατεύοντα τῷ χωρίῳ δαίμονα, τέξεσθαι δ᾽ αὐτὴν ἐκ τοῦ βιασμοῦ δύο παῖδας ἀνθρώπων μακρῷ κρατίστους ἀρετὴν καὶ τὰ πολέμια. ταῦτα δὲ εἰπόντα νέφει περικαλυφθῆναι καὶ ἀπὸ γῆς ἀρθέντα φέρεσθαι δἰ ἀέρος ἄνω.
[2] But most writers relate a fabulous story to the effect that it was a spectre of the divinity to whom the place was consecrated; and they add that the advantageous was attended by many supernatural signs, including a sudden disappearance of the sun and a darkness that spread over the sky, and that the appearance of the spectre was far more marvellous than that of a man both in stature and in beauty. And they say that the ravisher, to comfort the maiden (by which it became clear that it was a god), commanded her not to grieve at all at what had happened, since she had been united in marriage to the divinity of the place and as a result of her violation should bear two sons who would far excel all men in valour and warlike achievements. And having said this, he was wrapped in a cloud and, being lifted from the earth, was borne upwards through the air.
[3] ὅπως μὲν οὖν χρὴ περὶ τῶν τοιῶνδε δόξης ἔχειν, πότερον καταφρονεῖν ὡς ἀνθρωπίνων ῥᾳδιουργημάτων εἰς θεοὺς ἀναφερομένων μηδὲν ἂν τοῦ θεοῦ λειτούργημα τῆς ἀφθάρτου καὶ μακαρίας φύσεως ἀνάξιον ὑπομένοντος, ἢ καὶ ταύτας παραδέχεσθαι τὰς ἱστορίας, ὡς ἀνακεκραμένης τῆς ἁπάσης οὐσίας τοῦ κόσμου καὶ μεταξὺ τοῦ θείου καὶ θνητοῦ γένους τρίτης τινὸς ὑπαρχούσης φύσεως, ἣν τὸ δαιμόνων φῦλον ἐπέχει, τοτὲ μὲν ἀνθρώποις, τοτὲ δὲ θεοῖς ἐπιμιγνύμενον, ἐξ οὗ ὁ λόγος ἔχει τὸ μυθευόμενον ἡρώων φῦναι γένος, οὔτε καιρὸς ἐν τῷ παρόντι διασκοπεῖν ἀρκεῖ τε ὅσα φιλοσόφοις περὶ αὐτῶν ἐλέχθη.
[3] This is not a proper place to consider what opinion we ought to entertain of such tales, whether we should scorn them as instances of human frailty attributed to the gods, — since God is incapable of any action that is unworthy of his incorruptible and blessed nature, — or whether we should admit even these stories, upon the supposition that all the substance of the universe is mixed, and that between the race of gods and tha
t of men some third order of being exists which is that of the daemons, who, uniting sometimes with human beings and sometimes with the gods, beget, it is said, the fabled race of heroes. This, I say, is not a proper place to consider these things, and, moreover, what the philosophers have said concerning them is sufficient.
[4] ἡ δ᾽ οὖν κόρη μετὰ τὸν βιασμὸν ἀρρωστεῖν σκηψαμένη ῾τοῦτο γὰρ αὐτῇ παρῄνεσεν ἡ μήτηρ [p. 126] ἀσφαλείας τε καὶ τῶν πρὸς τοὺς θεοὺς ὁσίων ἕνεκἀ οὐκέτι προσῄει τοῖς ἱεροῖς, ἀλλὰ διὰ τῶν ἄλλων ἐγίνετο παρθένων, αἷς τὸ αὐτὸ προσέκειτο ἔργον, ὅσα λειτουργεῖν ἐκείνην ἔδει.
[4] But, be that as it may, the maid after her violation feigned illness (for this her mother advised out of regard both for her own safety and for the sacred services of the gods) and no longer attended the sacrifices, but her duties were performed by the other virgins who were joined with her in the same ministry.
[1] Ἀμόλιος δὲ εἴτε κατὰ τὴν συνείδησιν τῶν πραχθέντων εἴτε ὑπονοίᾳ τῶν εἰκότων προαχθεὶς ἔρευναν ἐποιεῖτο τῆς χρονίου τῶν ἱερῶν ἀποστάσεως, κατὰ τίνα γίνεται μάλιστ᾽ αἰτίαν ἰατρούς τε οἷς μάλιστα ἐπίστευεν εἰσπέμπων καὶ, ἐπειδὴ τὴν νόσον αἱ γυναῖκες ἀπόρρητον ἀνθρώποις ᾐτιῶντο εἶναι, τὴν ἑαυτοῦ γυναῖκα φύλακα τῆς κόρης καταλιπών.
[78.1] But Amulius, moved either by his own knowledge of what had happened or by a natural suspicion of the truth, began to inquire into her long absence from the sacrifices, in order to discover the real reason. To this end he kept sending in to her some physicians in whom he had the greatest confidence; and then, since the women alleged that her ailment was one that must be kept secret from others, he left his wife to watch her.
[2] ὡς δὲ κατήγορος αὕτη τοῦ πάθους ἐγένετο γυναικείᾳ τεκμάρσει τὸ ἀφανὲς τοῖς ἄλλοις ἀνευροῦσα, τῆς μὲν παιδός, ὡς μὴ λάθῃ τεκοῦσα ῾ἦν δὲ οὐ πρόσω τοῦ τόκοὐ φυλακὴν ἐποιεῖτο δι᾽ ὅπλων: αὐτὸς δὲ καλέσας τὸν ἀδελφὸν εἰς τὸ συνέδριον τῆς τε λανθανούσης τοὺς ἄλλους φθορᾶς μηνυτὴς γίνεται καὶ ᾐτιᾶτο συγκακουργεῖν τῇ κόρῃ τοὺς γονεῖς ἐκέλευέ τε μὴ
[2] She, having by a woman’s marking of the signs discovered what was a secret to the others, informed him of it, and he, lest the girl should be delivered in secret, for she was now near her time, caused her to be guarded by armed men. And summoning his brother to the council, he not only announced the deflowering of the girl, of which the rest knew naught, but even accused her parents of being her accomplices; and he ordered Numitor not to hide the guilty man, but to expose him.
[3] κρύπτειν τὸν εἰργασμένον, ἀλλ᾽ εἰς μέσον ἄγειν. Νεμέτωρ δὲ παραδόξων τε λόγων ἀκούειν ἔφη καὶ παντὸς ἀναίτιος εἶναι τοῦ λεγομένου χρόνον τε ἠξίου βασάνου τῆς ἀληθείας ἕνεκα λαβεῖν: τυχὼν δὲ ἀναβολῆς μόλις, ἐπειδὴ τὸ πρᾶγμα παρὰ τῆς γυναικὸς ἔμαθεν ὡς ἡ παῖς ἐν ἀρχαῖς ἀφηγήσατο, τόν τε βιασμὸν τὸν ὑπὸ τοῦ θεοῦ γενόμενον ἀπέφαινε καὶ τοὺς λεχθέντας [p. 127] ὑπ᾽ αὐτοῦ περὶ τῶν διδύμων παίδων λόγους διεξῆλθεν ἠξίου τε πίστιν ποιήσασθαι ταύτην τῶν λεγομένων, εἰ τοιοῦτος ὁ τῆς ὠδῖνος ἔσται γόνος, οἷον ὁ θεὸς ὑφηγήσατο. καὶ γὰρ ὁμοῦ τι τῷ τίκτειν εἶναι τὴν κόρην, ὥστε οὐκ εἰς μακρὰν ῥᾳδιουργεῖν φανήσεται. παρεδίδου δὲ καὶ τὰς φυλαττούσας τὴν κόρην καὶ
[3] Numitor said he was amazed at what he heard, and protesting his innocence of everything that was alleged, desired time to test the truth of it. Having with difficulty obtained this delay, and being informed by his wife of the affair as his daughter had related it in the beginning, he acquainted the council with the rape committed by the god and also related what the god had said concerning the twins, and asked that his story should be believed only if the fruit of her travail should prove to be such as the god had foretold; for the time of her delivery was near at hand, so that it would not be long, if he were playing the rogue, before the fact would come to light. Moreover, he offered to put at their disposal for examination the women who were watching his daughter, and he was ready to submit to any and every test.
[4] ἐλέγχων οὐδενὸς ἀφίστατο. ταῦτα λέγοντος αὐτοῦ τὸ μὲν τῶν συνέδρων πλῆθος ἐπείθετο, Ἀμόλιος δὲ οὐδὲν ὑγιὲς ἀπέφαινε τῶν ἀξιουμένων, ἀλλ᾽ ἐκ παντὸς ὥρμητο τρόπου τὴν ἄνθρωπον ἀπολέσαι. ἐν ὅσῳ δὲ ταῦτ᾽ ἐγένετο παρῆσαν οἱ τὴν ὠδῖνα φρουρεῖν ταχθέντες ἀποφαίνοντες ἄρρενα βρέφη δίδυμα τεκεῖν τὴν κόρην, καὶ αὐτίκα Νεμέτωρ μὲν ἐν τῷ αὐτῷ πολὺς ἦν λόγῳ τοῦ θεοῦ τε ἀποδεικνὺς τὸ ἔργον καὶ μηδὲν εἰς τὴν κόρην ἀναίτιον οὖσαν τοῦ πάθους παρανομεῖν ἀξιῶν: Ἀμολίῳ δὲ τῶν ἀνθρωπείων τι μηχανημάτων καὶ τὸ περὶ τὸν τόκον ἐδόκει γενέσθαι παρασκευασθέντος ἑτέρου ταῖς γυναιξὶ βρέφους ἢ κρύφα τῶν φυλάκων ἢ συγκακουργούντων, καὶ
[4] As he spoke thus the majority of the councilors were persuaded, but Amulius declared that his demands were altogether insincere, and was bent on destroying the girl by every means. While this was taking place, those who had been appointed to keep guard over Ilia at the time of her delivery came to announce that she had given birth to male twins. And at once Numitor began to urge at length the same arguments, showing the deed to be the work of the god and demanding that they take no unlawful action against his daughter, who was innocent of her condition. On the other hand, Amulius thought that even in connexion with her delivery there had been some human trickery and that the women had provided another child, either unknown to the guards or with their connivance, and he said much more to the same purport.
[5] πολλὰ εἰς τοῦτο ἐλέχθη. ὡς δὲ τὴν γνώμην τοῦ βασιλέως ἔμαθον οἱ σύνεδροι ἀπαραιτήτῳ τῇ ὀργῇ χρωμένην ἐδικαίωσαν καὶ αὐτοὶ καθάπερ ἐκεῖνος ἠξίου χρήσασθαι τῷ νόμῳ κελεύοντι τὴν μὲν αἰσχύνασαν τὸ σῶμα ῥάβδοις αἰκισθεῖσαν ἀποθανεῖν, τὸ δὲ γεννηθὲν εἰς τὸ τοῦ ποταμοῦ βάλλεσθαι ῥεῖθρον: νῦν μέντοι [p. 128] ζώσας κατορύττεσθαι τὰς τοιαύτας ὁ τῶν ἱερῶν ἀγορεύει νόμος.
[5] When the councilors found that the king’s decision was inspired by implacable anger, they, too, voted, as he demanded, that the law should be carried out which provided that a Vestal who suffered herself to be defiled should be scourged with rods and put to death and her offspring thrown into the current of the river. To-day, however, the sacred law ordains that such offenders shall be buried alive.
[1] μέχρι μὲν δὴ τούτων οἱ πλεῖστ�
�ι τῶν συγγραφέων τὰ αὐτὰ ἢ μικρὸν παραλλάττοντες οἱ μὲν ἐπὶ τὸ μυθωδέστερον, οἱ δ᾽ ἐπὶ τὸ τῇ ἀληθείᾳ ἐοικὸς μᾶλλον ἀποφαίνουσι, περὶ δὲ τῶν ἑξῆς διαφέρονται.
[79.1] Up to this point the greater part of the historians give the same account or differ but slightly, some in the direction of what is legendary, others of what is more probable; but they disagree in what follows.
[2] οἱ μὲν γὰρ εὐθὺς ἀναιρεθῆναι λέγουσι τὴν κόρην, οἱ δ᾽ ἐν εἱρκτῇ φυλαττομένην ἀδήλῳ διατελέσαι δόξαν τῷ δήμῳ παρασχοῦσαν ἀφανοῦς θανάτου. ἐπικλασθῆναι δὲ τὸν Ἀμόλιον εἰς τοῦτο ἱκετευούσης τῆς θυγατρὸς χαρίσασθαι τὴν ἀνεψιὰν αὐτῇ: ἦσαν δὲ σύντροφοί τε καὶ ἡλικίαν ἔχουσαι τὴν αὐτὴν ἀσπαζόμεναί τε ἀλλήλας ὡς ἀδελφάς. χαριζόμενον οὖν ταύτῃ Ἀμόλιον, μόνη δ᾽ ἦν αὐτῷ θυγάτηρ, θανάτου μὲν ἀπολῦσαι τὴν Ἰλίαν, φυλάττειν δὲ καθείρξαντα ἐν ἀφανεῖ: λυθῆναι δὲ αὐτὴν ἀνὰ χρόνον Ἀμολίου τελευτήσαντος.
[2] Some say that the girl was put to death immediately; others that she remained in a secret prison under a guard, which caused the people to believe that she had been put to death secretly. The latter authors say that Amulius was moved to do this when his daughter begged him to grant her the life of her cousin; for, having been brought up together and being of the same age, they loved each other like sisters. Amulius, accordingly, to please her, — for she was his only daughter, — saved Ilia from death, but kept her confined in a secret prison; and she was at length set at liberty after the death of Amulius.
Delphi Complete Works of Dionysius of Halicarnassus (Illustrated) (Delphi Ancient Classics Book 79) Page 442
