Ab urbe condita

After the whole army had been drawn up there, he purified it by the triple sacrifice of a swine, a sheep, and an ox.[*](As in the case of Tullus Hostilius (see note 9). This sacrifice was afterwards regularly offered on the completion of each five-year period (lustrum).) This was called “a closed lustrum,” because with it the census was completed. Eighty thousand citizens are said to have been included in that census. Fabius Pictor, the oldest of our historians states that this was the number of those who could bear arms.

To[*](Enlargement of the City.) contain that population it was obvious that the City would have to be enlarged. He added to it the two hills —the Quirinal and the Viminal —and then made a further addition by including the Esquiline, and to give it more importance he lived there himself. He surrounded the City with a mound and moats and wall; in this way he extended the “ pomoerium.”

Looking only to the etymology of the word, they explain “ pomoerium ” as “ postmoerium;” but it is rather a “ circamoerium.” For the space which the Etruscans of old, when founding their cities, consecrated in accordance with auguries and marked off by boundary stones at intervals on each side, as the part where the wall was to be carried, was to be kept vacant so that no buildings might connect with the wall on the inside (whilst now they generally touch), and on the outside some ground might remain virgin soil untouched by cultivation.

This space, which it was forbidden either to build upon or to plough, and which could not be said to be behind the wall any more than the wall could be said to be behind it, the Romans called the “ pomoerium.” As the City grew, these sacred boundary stones were always moved forward as far as the walls were advanced.

After[*](League with the Latins.) the State was augmented by the expansion of the City and all domestic arrangements adapted to the requirements of both peace and war, Servius endeavoured to extend his dominion by state-craft, instead of aggrandising it by arms, and at the same time made an addition to the adornment of the City.

The temple of the Ephesian Diana was famous at that time, and it was reported to have been built by the cooperation of the states of Asia. Servius had been careful to form ties of hospitality and friendship with the chiefs of the Latin nation, and he used to speak in the highest praise of that cooperation and the common recognition of the same deity. By constantly dwelling on this theme he at length induced the Latin tribes to join with the people of Rome in building a temple to Diana in Rome.

Their doing so was an admission of the predominance of Rome; a question which had so often been disputed by arms. Though the Latins, after their many unfortunate experiences in war, had as a nation laid aside all thoughts of success, there was amongst the Sabines one man who believed that an opportunity presented itself of recovering the supremacy through his own individual cunning.

The story runs that a man of substance belonging to that nation had a heifer of marvellous size and beauty. The marvel was attested in after ages by the horns which were fastened up in the vestibule of the temple of Diana.

The creature was looked upon as-what it really was-a prodigy, and the soothsayers predicted that, whoever sacrificed it to Diana, the state of which he was a citizen should be the seat of empire.

This prophecy had reached the ears of the official in charge of the temple of Diana. When the first day on which the sacrifice could properly be offered arrived the Sabine drove the heifer to Rome, took it to the temple and placed it front of the altar. The official in charge was a Roman, and, struck by the size of the victim which was well known by report he recalled the prophecy and addressing the Sabine said, “Why, pray, are you, stranger, preparing to offer a polluted sacrifice to Diana? Go and bathe yourself first in running water. The Tiber is flowing down there at the bottom of the valley.”