the name of the person who took them up. Pursuant to his orders, he put the children into a small trough or cradle, and went down toward the river with a design to cast them in; but seeing it very rough, and running with a strong current, he was afraid to approach it. He therefore laid them down near the bank, and departed. The flood increasing continually set the trough afloat, and carried it gently down to a pleasant place now called Cermanum, but formerly (as it should seem) Germanum, because they call brothers "Germani.'

Near this place was a wild fig-tree, which they called Ruminalis, either on account of Romulus (as is generally supposed) or because the cattle there ruminated, or chewed the cud, during the noon-tide in the shade or rather because of the suckling of the children there; for the ancient Latins called the breast ruma, and the goddess who presides over the nursery Rumilia", whose rites they celebrated without wine", and only with libations of milk. The infants, as the story goes, lying there were suckled by a she-wolf, and fed and taken care of by a wood-pecker. These animals are sacred to Mars; and the wood-pecker is held in great honour and veneration by the Latins. Such wonderful events contributed not a little to gain credit to the mother's report, that she had the children by Mars; though in this they inform us she was herself deceived, having suffered violence from Amulius, who came to her and lay with her in armour. Some say, the ambiguity

"The Romans called that goddess not Rumilia, but Romina. (L.) Heyne, in his Excurs. IV. on Virg. Æn. vii, rejects this derivation, and the fable of the wolf as grafted upon it; and thinks it much more probable that the city had it's name from Rumon, the old appellation of the Tiber. (Serv. ad Æn. viii. 90, &c.) * 13 As pernicious to that period of life. *

of the nurse's name gave occasion to the fable: for the Latins call not only she-wolves, but prostitutes, lupa; and such was Acca Larentia, the wife of the children's foster-father Faustulus. To her also the Romans offer sacrifice, and the priest of Mars honours her with libations in the month of April, when they celebrate her feast Larentalia.

13

They worship also another Larentia ", on the following account: The keeper of the temple of Hercules, having it seems little else to do, proposed to play a game at dice with the god, upon condition that, if he won, he should receive something valuable from that deity; but, if he lost, he should provide a noble entertainment for him, and a beautiful woman to sleep with him. Then throwing the dice, first for the god and next for himself, it appeared that he had lost. Willing therefore to stand to his bargain, and to perform the stipulated conditions, he prepared a supper; and engaging for the purpose one Larentia, who was very handsome but as yet little known, treated her in the temple, where he had provided a bed, and after supper left her for the enjoyment of the god. Accordingly the deity (it is said) had intercourse with her, and ordered her to go early in the morning

13 This lady, M. Ricard remarks, should be called Acca Taruntia, from the name of her keeper. She is supposed to be the same with Flora, who bequeathed her infamous wealth to the Roman people, and was honoured in return with the institution of the licentious Floral games. (See Varr. de L. L. v. 3., Macrob. Saturn. i. 10. and Ovid. Fast. iv. 947. v. 331)

All this however the acute and classical Gifford, in a long note upon Juv. vi. 249., pronounces "an idle story;" affirms that the flowers of Italy had a presiding power, ages before Rome or her senate was heard of;" and states the perplexities of some of the Roman writers upon this subject, as well as the date of the first legal sanction extended to the Floralia, and his own opinion of their remote and barbarous origin, with the time and manner of their celebration, &c.*

to the market-place, salute the first man whom she should meet, and make him her friend. The first that met her was one far advanced in years, and in opulent circumstances, Tarrutius by name, who had no children and had never been married. This man took Larentia to his bed, and loved her so well, that at his death he left her heir to his whole estate, which was very considerable; and she afterward bequeathed the greatest part of it by will to the people. It is added, that at the time when she was in high reputation, and considered as the favourite of a god, she suddenly disappeared about the place where the former Larentia was laid. It is now called Velabrum, because the river often overflowing, they passed it at this place in ferry-boats, to go to the Forum. This kind of passage they call velatura". Others derive the name from velum (' a sail') because they, who have the exhibiting of the public shows, beginning at Velabrum, overshadow all the way that leads from the Forum to the Hippodrome

"This etymology is confirmed by Varro de L. L. iv. 7., who derives velabrum (as contracted from vehelabrum) from veho.

The subsequent conjecture, which would deduce it's origin from velum (as M. Dacier rightly observes) must be wrong; because the custom alluded to of stretching canvas at the public shows commenced, long after the date of the name Velabrum, at the time when Q. Catulus dedicated the Capitol (Plin. H. N. xix. 1.)

M. Ricard gives a long note in this place, upon the fanciful theory of M. le Comte de Gebelin, who resolving the whole story of Romulus and Remus into an allegory, from considerations (whimsically ingenious) of date, derivation, &c. identified them respectively with the summer and winter sun. Hercules is likewise by a strong effort brought in "head and shoulders," as a parallel to Romulus: but the reader will not be sorry to escape the perusal of Egyptian or Phoenician calendars and etymologies. The number of the Dii Majores, twelve, was indeed temptingly critical for one disposed to allegorize about months, &c. *

1

with canvas. Upon these accounts, is the second Larentia so much honoured among the Ro

mans.

15

In the mean time Faustulus, Amulius's herdsman, brought up the children entirely undiscovered; or rather, as others with more probability assert, Numitor knew it from the first and privately supplied the necessaries for their maintenance. It is also said that they were sent to Gabii, and there instructed in letters, and other branches of education suitable to their birth and history informs us, that they had the names of Romulus and Remus, from the teat of the wild animal which they had been seen to suck. The beauty and dignity of their persons, even in their childhood, promised a generous disposition; and as they grew up, they both discovered great bravery, with an inclination to hazardous attempts, and a spirit which nothing could subdue. But Romulus seemed more to cultivate the powers of reason, and to excel in political knowledge; while, by his deportment among his neighbours in the employments of pasturage and hunting, he convinced them that he was born to command rather than to obey. To their equals and inferiors they behaved most courteously; but they despised the king's bailiffs and chief herdsmen, as not loftier than themselves in courage, though they were higher in authority, disregarding at once their threats and their resentment. They ap

15 Numitor might build upon this the hopes of his re-establishment; but his knowing the place where the children were educated, and supplying them with necessaries, is quite inconsistent with the manner of their discovery when grown up, which is the most interesting part of the story.

16 An Alban colony, twelve miles from Rome, where (according to Dion. Halic. i. 19.) they were instructed in Greek literature, the Belles Lettres, and the use of arms. *

plied themselves to generous exercises and pursuits, considering not idleness and inactivity, but hunting, running, banishing or apprehending robbers, and delivering those who were oppressed, as liberal and praiseworthy. By these things they acquired considerable renown.

A dispute arising between the herdsmen of Numitor and Amulius, and the former having driven away some cattle belonging to the latter, Romulus and Remus fell upon them, put them to flight, and recovered the greatest part of the booty. At this conduct Numitor was highly offended; but they little regarded his resentment. The first steps which they took upon this occasion, were to collect and receive into their company persons of desperate fortunes, and a number of slaves; a measure which gave alarming proofs of their bold and seditious inclinations. It happened that when Romulus was employed in sacrificing, for to that and to divination he was much inclined, Numitor's herdsmen met with Remus, as he was walking with a small retinue, and attacked him. After some blows exchanged, and wounds given and received, Numitor's people prevailed and took Remus prisoner. He was carried before Numitor, and had several things laid to his charge; but Numitor did not choose to punish him himself, from apprehension of his brother's resentment. To him, therefore, he confidently applied for justice; since, though brother to the reigning prince, he had been injured by some of the royal servants. The people of Alba moreover expressing their uneasiness, and thinking that Numitor suffered great indignities, Amulius moved with their complaints delivered Remus to him, to be treated as he should think proper. When the youth was conducted to his house, Numitor was deeply struck with his appearance,