Some interesting observations on Livy's telling of the story may be made. Livy acknowledges the tradition that the Vestal Rhea Silvia claimed to have been impregnated by the god Mars, but seems dubious as to the veracity of that claim. He also takes some exception to the story of the she-wolf suckling the twins, and explains that Larentia, the wife of Faustulus, was, herself, the lupa who cared for the twins, lupa being the colloquial term for a prostitute. Throughout his narrative, Livy seems determined to offer alternative views to anything too mystical or supernatural, emphasising human endeavour over divine intervention.
Some elements of the story have clear parallels in Greek myth. For example, Romulus and Remus are illegitimate, their mother is a princess and a virgin, their father a god or unknown, the children are exposed (left to die) and survive by being suckled by a wild animal, they are reared by shepherds, arrogant in their youth, found a city, and experience an extraordinary death and, in the case of Romulus, subsequent deification.[11] Some or all of these characteristics align with the patterns and archetypes in a great many myths, including the myths of Perseus, Paris of Troy, Oedipus, and others.[12]
However, the story, while strongly influenced by Greek myth, is distinctively Roman, particularly when one includes the further foundation story of the rape of the Sabine women. Livy wrote that Rome, while growing and thriving, lacked women, so Romulus sent out envoys to the neighbouring countryside to seek permission to seek brides among them. As none of Rome's neighbours were interested in allowing their womenfolk to marry the Romans, the Romans decided to resort to force. They invited the neighbouring populations to a celebration, and, eager to see the new city, all the neighbours came, including the entire Sabine population. Filled with drink and food and invited to view entertainments, the guests settled down to watch, and it was then that the Romans dashed in and carried off all the young women, resulting in chaos and confusion and causing much indignation and distress for the women and for their parents.
Romulus personally convinced the girls that they were getting a splendid opportunity to be properly and respectfully married, while also putting the blame on the girls' families for refusing the Romans' initial requests to seek brides amongst them. The abducted women were placated by their abductors charmingly pleading “the irresistable force of their passion” which was “effective beyond all others in appealing to a woman's nature”.[13]
The girls were appeased, but the parents who had lost their daughters to the Romans were not so easily placated, and they petitioned their king and other neighbours for help, but the Romans simply gathered an army and “taught them that anger is futile without strength.”[14]
Many have found this story troubling. First, and most obviously to the modern mind, is the demeaning way in which the young women are treated, and the ridiculous ease with which they are brought to heel through cajoling, blame, and flattery. To the objection of the parents who have lost their daughters, the response is typically Roman: mount an army and teach them a lesson. Might makes right. Later in Livy's narrative, he goes so far as to blame the women for causing further war between the Sabines and the Romans, and the women, themselves, accept the blame.[15]
Greek culture was also patriarchal, putting great restrictions on women. The Greek myth of the first woman, Pandora, maintains that woman was created by the gods as punishment on mankind, bringing with her an entire host of ills, curses, and problems. However, while rape features prominently in a number of Greek myths, it is not celebrated as it seems to be in the Roman foundation myth of the Sabine women. When centaurs rampage the Lapith wedding and attempt to commit mass rape, Theseus, the Greek hero, comes to the aid of the victims and fights the centaurs. In this Greek story, the would-be rapists are villains, the potential victims, despite being women, are protected, and the hero defeats the villains and saves the women from disgrace.
The Romans, however, seem to have regarded mass abduction, rape, and forced marriage as a sign of strength and a point of pride, which says much about Roman attitudes, especially when paired with the Roman self-identification with the wolf, a powerful and cunning predator. While the Roman foundation myths certainly have parallels with and were influenced by Greek myth, the underlying message is very different. The Roman hero, at least insofar as Livy was concerned, while perhaps aided by destiny, is a self-made man, strong, unyielding, self-justified, arrogant, and even predatory, being rewarded for his cunning. Any wrongdoing (murder, treachery, rape, warmongering, immorality, insurgence) is acceptable if the hero is victorious, and even laudable if Rome is victorious through his actions. The ends justify the means.
Rome was founded at least in part by the disaffected and the scurrilous,[16] and built upon treachery, violence, and the subjugation of women and neighbouring cities and states, and this is reflected in the Roman foundation myths, which, while influenced by Greek myth, are uniquely and unmistakably Roman.
Bibliography
Wiseman, T P 1995 Remus: A Roman Myth Cambridge University Press.
2012 Encyclopædia Britannica Encyclopædia Britannica Ultimate Reference Suite, Encyclopædia Britannica, Chicago.
J.N. Bremmer, N.M. Horsfall 1987 Roman Myth and Mythography Bulletin Supplement 52, University of London Institute of Classical Studies.
[1] T.P. Wiseman notes at least sixty different surviving accounts of Rome's founding which have nothing at all to do with Romulus or his twin, Remus, dating from the 3rd century BCE through the 12th century CE.
See: Wiseman, T P 1995 Remus: A Roman Myth Cambridge University Press. p 44, pp 160-168
[2] Aeneas is the primary hero of The Aenid by the Roman poet Virgil, composed very late in the first century BCE; the story and character of Aeneas must have been well-known and deeply embedded in the Roman consciousness at that time, which may be one reason why Livy included Aeneas and then tied Aeneas to Romulus and Remus in his History of Rome. It may also be argued that Livy included the connection to the legendary son of Aphrodite so that the divine ancestry claims of Augustus Caesar, who boasted descent from Romulus, might be confirmed. Whether or not Livy believed such a thing, it would certainly have been politically astute to support that claim.
See: "ancient Rome." 2012 Encyclopædia Britannica Encyclopædia Britannica Ultimate Reference Suite, Encyclopædia Britannica, Chicago.
[3] Livy History of Rome 1.1.1-3
[4] Livy, op. cit. 1.1.3-4
[5] Livy, op. cit. 1.1.3
[6] Lupercalia was associated with wolves (lupus is Latin for wolf), and there may also be an ancient association with a primitive deity who protected herds from wolves, as suggested by the festival's sacrifices (a dog and a goat) and some of the rites. It was also associated with the god Faunus, who was the son of Saturn and the father of Latinus, king of the Latins when Aenaes arrived. Faustilus, who raised the twins, may be a reference to the deity Faunus, at least in name.
See: “Lupercalia.” 2012 Encyclopædia Britannica Encyclopædia Britannica Ultimate Reference Suite, Encyclopædia Britannica, Chicago.
See: “Faunus.” 2012 Encyclopædia Britannica Encyclopædia Britannica Ultimate Reference Suite, Encyclopædia Britannica, Chicago.
[7] Livy, op. cit. 1.1.5
[8] Livy, op. cit. 1.1.6
[9] Livy, op. cit., 1.1.30
[10] Livy, op. cit. 1.1.6, 1.1.7
[11] Regarding the death of Romulus, Livy wrote that “A violent thunderstorm suddenly arose and enveloped the king in so dense a cloud that he was quite invisible to the assembly. From that hour Romulus was no longer seen on earth” and that “the whole of those present hailed Romulus as "a god, the son of a god, the King and Father of the City of Rome." They put up supplications for his grace and favour, and prayed that he would be propitious to his children and save and protect them.” See: Livy History of Rome 1.1.16
[12] J.N. Bremmer, N.M. Horsfall 1987 Roman Myth and Mythography Bulletin Supplement 52, University of London Institute of Classical Studies. pp 26-27
[13] Livy, op. cit., 1.1.9
[14] Livy, op. cit., 1.1.10
[15] Livy, op. cit., 1.1.13
[16] Livy mentions brigands often, placing the young twins in association with them, although Livy takes care to note that the twins stole ill-gotten spoils from brigands and thieves to share with their own community of rural shepherds. It was when Remus was accused of a the crimes of a brigand, by brigands, that he was placed in the custody of his grandfather, Numitor, and put in the position of overthrowing the king. It seems likely that the twins were, or were rumoured to be, brigands, and Livy is addressing this tradition. In any case, it is clear that the twins were well-known to and by outlaws and brigands, and their bands of followers and rustic youths may well have included more than a few. See: Livy, op. cit., 1.1.5, 1.1.6
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