3. On Romulus and Remus Dionysius of Halicarnassus makes remarks in his History, and so do Dio and Diodorus. (Scholia of Io. Tzetzes in Exeg. Hom. II. p. 141, 20.)
4. After they had set about the building of the city a dispute arose between the brothers regarding the sovereignty and regarding the city, and they got into a conflict in which Remus was killed. (Zonaras, 7, 3, vol. II, p-90, 7 sqq.) (Cp. Haupt, Hermes XIV.)
5. Whence also the custom arose that he who dared to cross the trench of the camp otherwise than by the usual paths should be put to death. (Zonaras, ib., p. 90, 16-18.)
6. They themselves [Footnote: The Cæninenses, Crustumini, and Antemnates are meant (Bekker).—Compare Livy, I, 10, 11.] learned well and taught others the lesson that those who take vengeance on others are not certainly right merely because the others have previously done wrong, and that those who make demands on stronger men do not necessarily get them, but often lose the rest besides. (Mai, p. 136.)
7. ¶Hersilia and the rest of the women of her kin on discovering them one day drawn up in opposing ranks ran down from the Palatine with their little children (children had already been born), and rushing suddenly into the space between the armies aroused much pity by their words and their actions. Looking now at the one side and now at the other they cried: "Why, fathers, do you do this? Why, husbands, do you do it? When will you stop fighting? When will you stop hating each other? Make peace with your sons-in-law! Make peace with your fathers-in-law! For Pan's sake spare your children, for Quirinus's sake your grandchildren! Pity your daughters, pity your wives! For if you refuse to make peace and some bolt of madness has fallen upon your heads to drive you to frenzy, then kill at once us, the causes of your contention, and slay at once the little children whom you hate, that with no longer any name or bond of kinship between you you may gain the greatest of evils—to slay the grandsires of your children and the fathers of your grandchildren." As they said this they tore open their garments and exposed their breasts and abdomens, while some pressed themselves against the swords and others threw their children against them. Moved by such sounds and sights the men began to weep, so that they desisted from battle and came together for a conference there, just as they were, in the comitium, which received its name from this very event. (Mai, p. 137.)
8. Tribous Trittys; or a third part. Romulus's heavy-armed men, three thousand in number (as Dio tells us in the first book of his History), were divided into three sections called tribous, i. e. trittyes, which the Greeks also termed "tribes." Each trittys was separated into ten Curiæ or "thinking bodies"—cura meaning thoughtfulness—and the men who were appointed to each particular curia came together and thought out the business in hand.
Among the Greeks the curiae are called phratriae and phatriae—in other words associations, brotherhoods unions, guilds—from the fact that men of the same phratry phrased or revealed to one another their own intentions without scruple or fear. Hence fathers or kinsmen or teachers are phrators,—those who share in the same phratry. But possibly it was derived from the Roman word frater, which signifies "brother." (—Glossar. Nom. Labbaei.)
9. (And he named the people populus.) Hence in the Law Books the popular assembly has the name popularia. (Zonaras 7, 3 (vol. 11, p. 91, 17 and 18.) Cp. Haupt, Hermes XIV.)
10. She [i. e. Tarpeia] having come down for water was seized and brought to Tatius, and was induced to betray the fathers. (Zonaras, ib., p. 93, 15-17.)
11. It is far better for them [senate-houses?] to be established anew than having existed previously to be named over. (Mai, p. 137.)