Romulus / Makers of History

by Jacob Abbott

Even in our own days, and in Christian lands, men erect a pole in honor of liberty, and surmount it with the image of a cap. And if, instead of the cap, they were to place a carved effigy of liberty above, and to assemble for periodical celebrations below, with games, and music, and banners, we should not probably call them idolaters. So Christian poets write odes and invocations to Peace, to Disappointment, to Spring, to Beauty, in which they impersonate an idea, or a principle, and address it in the language of adoration, as if it were a sentient being, possessing magical and mysterious powers. In the same manner, the rites and celebrations of ancient times are not necessarily all to be considered as idolatry, and denounced as inexcusably wicked and absurd. Our fathers set up an image in honor of liberty, to strengthen the influence of the love of liberty on the popular mind. It is possible that Æneas looked upon the subject in the same light, in erecting a public fireside in honor of domestic peace and happiness, and in designating maidens to guard it with constant vigilance and with spotless purity. At all events, the institution exercised a vast and an incalculable power, in impressing the minds of men, in those rude ages, with a sense of the sacredness of the domestic tie, and in keeping before their minds a high standard, in theory at least, of domestic honor and purity. We must remember that they had not then the word of God, nor any means of communicating to the minds of the people any general enlightenment and instruction. They were obliged, therefore, to resort to the next best method which their ingenuity could devise.

Ceremonies.
Qualifications of the candidate.

There were a great many very extraordinary rites and ceremonies connected with the service of the vestal altar, and many singular regulations for the conduct of it, the origin and design of which it would now be very difficult to ascertain. As has already been remarked, the virgins were chosen when very young, being, when designated to the office, not under six nor over ten years of age. They were chosen by the king, and it was necessary that the candidate, besides the above-named requisite in regard to age, should be in a perfect condition of soundness and health in respect to all her bodily limbs and members, and also to the faculties of her mind. It was required too that she should be the daughter of free and freeborn parents, who had never been in slavery, and had never followed any menial or degrading occupation; and also that both her parents should be living. To be an orphan was considered, it seems, in some sense an imperfection.

Term of service.

The service of the vestal virgins continued for thirty years; and when this period had expired, the maidens were discharged from their vows, and were allowed, if they chose, to lay aside their vestal robes, and the other emblems of their office, and return to the world, with the privilege even of marrying, if they chose to do so. Though the laws however permitted this, there was a public sentiment against it, and it was seldom that any of the vestal priestesses availed themselves of the privilege. They generally remained after their term of service had expired, in attendance at the temple, and died as they had lived in the service of the goddess.

The sacred fire.
Punishment for neglect of duty.

One of the chief functions of the virgins, in their service in the temple, was to keep the sacred fire perpetually burning. This fire was never to go out, and if, by any neglect on the part of the vestal in attendance, this was allowed to occur, the guilty maiden was punished terribly by scourging. The punishment was inflicted by the hands of the highest pontifical officer of the state. The laws of the institution however evinced their high regard for the purity and modesty of the vestal maidens by requiring that the blows should be administered in the dark, the sufferer having been previously prepared to receive them by being partially undressed by her female attendants. The extinguished fire was then rekindled with many solemn ceremonies.

Rhea Silvia, the mother of Romulus, was, we repeat, a vestal virgin. She lived four hundred years after the death of Æneas. During these four centuries, the kingdom had been governed by the descendants of Æneas, generally in a peaceful and prosperous manner, although some difficulties occurred in the establishment of the succession immediately after Æneas's death. It will be remembered that Æneas was drowned during the continuance of the war. He left one son, and perhaps others. The one who figured most conspicuously in the subsequent history of the kingdom, was Ascanius, the son who had accompanied Æneas from Troy, and who had now attained to years of maturity. He, of course, on his father's death, immediately succeeded him.

Question in regard to the succession.
Origin of the name Silvius.

There was some question, however, whether, after all, Lavinia herself was not entitled to the kingdom. It was doubtful, according to the laws and usages of those days, whether Æneas held the realm in his own right, or as the husband of Lavinia, who was the daughter and heir of Latinus, the ancient and legitimate king. Lavinia, however, seemed to have no disposition to assert her claim. She was of a mild and gentle spirit; and, besides, her health was at that time such as to lead her to wish for retirement and repose. She even had some fears for her personal safety, not knowing but that Ascanius would be suspicious and jealous of her on account of her claims to the throne, and that he might be tempted to do her some injury. Her husband had been her only protector among the Trojans, and now, since he was no more, and another, who was in some sense her rival, had risen to power, she naturally felt insecure. She accordingly took the first opportunity to retire from Lavinium. She went away into the forests in the interior of the country, with a very few attendants and friends, and concealed herself there in a safe retreat. The family that received and sheltered her was that of Tyrrheus, the chief of her father's shepherds, whose children's stag Ascanius had formerly killed. Here, in a short time, she had a son. She determined to name him from his father; and in order to commemorate his having been born in the midst of the wild forest scenes which surrounded her at the time of his birth, she called him in full, Æneas of the woods, or, as it was expressed in the language which was then used in Latium, Æneas Silvius. The boy, when he grew up, was always known by this name in subsequent history.