Caius Marcius Coriolanus

For some found fault both with him and with what he had done; but others, who were favourably disposed towards a peaceful settlement of the dispute, with neither; while some, though displeased with his proceedings, nevertheless could not look upon Marcius as a bad man, but thought it pardonable in him to be broken down by such strong compulsions. No one, however, opposed him, but all followed him obediently, though rather out of admiration for his virtue than regard for his authority.[*](Compare Livy’s story of this interview and its results (ii. 40, 3-9). Plutarch agrees rather with Dionysius, viii. 39-54. )

But the Roman people showed more plainly, when they were set free from the war, the greatness of their fear and peril while it lasted. For as soon as those who manned the walls descried the Volscians drawing their forces off, every temple was thrown open, and the people crowned themselves with garlands and offered sacrifices as if for victory. But the joy of the city was most apparent in the honour and loving favour which both the senate and the whole people bestowed upon the women, declaring their belief that the city’s salvation was manifestly due to them.

When, however, the senate passed a decree that whatsoever they asked for themselves in the way of honour or favour, should be furnished and done for them by the magistrates, they asked for nothing else besides the erection of a temple of Women’s Fortune, the expense of which they offered to contribute of themselves, if the city would undertake to perform, at the public charge, all the sacrifices and honours, such as are due to the gods.

The senate commended their public spirit, and erected the temple and its image at the public charge,[*](Cf.Livy, ii. 40,11. ) but they none the less contributed money themselves and set up a second image of the goddess, and this, the Romans say, as it was placed in the temple, uttered some such words as these:

Dear to the gods, O women, is your pious gift of me.