During the Archaic period, Greeks established colonies on Sicily and in southern Italy that went on to influence the culture of Italy. By around 500 BCE, the inhabitants of central Italy, who spoke Latin, had adopted much of Greek culture as their own, including the idea that citizens should have a voice in the governance of the state. For example, the people of the small city-state of Rome referred to their state as res publica, meaning “public thing” (to distinguish it from the res privata, or “private thing,” that had characterized oligarchical and monarchical rule under the Etruscans). Res publica—from which the word “republic” derives—signified that government happens in the open, for everyone to see. Early Romans also adopted Greek gods and myths as well as other elements of Greek culture. The Romans passed down many traditions about the early history of their republic, recorded by historians such as Livy in the first century BCE. These stories often reflected the values that the Romans revered. According to Roman tradition, the city was founded in 753 BCE by the twin brothers Romulus and Remus, sons of Mars, the god of war (Figure 6.28). It was said that Romulus killed his brother when Remus mocked his construction of a wall around the new city and jumped over it. This story brought into focus for Romans their respect for boundaries and private property. Figure 6.28 This sixteenth-century engraving illustrates the legend that the infants Romulus and Remus, later the founders of Rome, were suckled by a she-wolf after a jealous king ordered them abandoned to die. (credit: modification of work “Speculum Romanae Magnificentiae: Romulus and Remus” by Metropolitan Museum of Art, Rogers Fund, Transferred from the Library, 1941/Wikimedia Commons, CC0 1.0) Romulus assembled a group of criminals and debtors to inhabit his city, and, to secure wives for them, he invited the neighboring Sabines to attend a festival with their unmarried daughters and sisters. The Romans seized the women, and when the Sabines returned with an army to recover them, the women, now Roman wives, said they had been treated with respect and wished to remain. The Sabines and the Romans then joined together in a single city-state. This story showed that a person did not have to be born a Roman to receive the rights of citizenship. It also reflected women’s social status in Rome, which was higher than their status in other ancient cultures. They couldn’t vote or hold public office, but they could own property and freely participate in public events such as banquets. These stories also include details of Roman ideas about government. For example, they note that in its early centuries, Rome was a monarchy, with the first king being Romulus. After the passing of the fourth king, the throne was assumed by Lucius Tarquinius Priscus, an Etruscan. The next two kings were also Etruscan. The last of these, Tarquin the Proud, was the final king of Rome, whose son raped a young Roman woman named Lucretia. This act triggered a rebellion against the monarchy, which ultimately ousted the Etruscan king. In 509 BCE, the victorious Romans declared their government to be a republic and vowed never to be subject to tyranny again. This story emphasized the Roman respect for the rule of law. No one, no matter how powerful, was above it. In Their Own Words Lucretia’s Sacrifice for Rome Like many stories about Rome’s early history, the story of the rape of Lucretia emphasizes Roman values, in this case, virtue. Revered as a model Roman woman, Lucretia embodied sexual purity and loyalty to her husband at the expense of her safety, her autonomy, and even her life. According to the story, Sextus Tarquinius, the son of the king, is staying at Collatinus and Lucretia's home. During the night, Tarquinius enters Lucretia's chambers with his sword in hand, He threatens her with successive acts of violence and disgrace before raping her. While recounting the events, Lucretia asks her family to pledge that they will avenge her, and then she dies by suicide. Scholars debate the reason for her suicide, with some indicating it was related to shame, others viewing it as Lucretia asserting control, while still others see it as an allegory for the death of the Roman monarchy. The historian Livy’s account of Lucretia’s suicide, written in the first century BCE, shows the story’s enduring value in Roman culture. It begins as Lucretia’s husband and father run to her aid after hearing she has been raped by Sextus Tarquinius, son of the king. Lucretia they found sitting sadly in her chamber. The entrance of her friends brought the tears to her eyes, and to her husband’s question, “Is all well?” She replied, “Far from it; for what can be well with a woman when she has lost her honor? The print of a strange man, Collatinus [her husband], is in your bed. Yet my body only has been violated; my heart is guiltless, as death shall be my witness. But pledge your right hands and your words that the adulterer shall not go unpunished. Sextus Tarquinius is he that last night returned hostility for hospitality, and armed with force brought ruin on me, and on himself no less—if you are men—when he worked his pleasure with me.” They give their pledges, every man in turn. They seek to comfort her, sick at heart as she is, by diverting the blame from her who was forced to the doer of the wrong. They tell her it is the mind that sins, not the body; and that where purpose has been wanting there is no guilt. “It is for you to determine,” she answers, “what is due to him; for my own part, though I acquit myself of the sin, I do not absolve myself from punishment; not in time to come shall ever unchaste woman live through the example of Lucretia.” Taking a knife that she had concealed beneath her dress, she plunged it into her heart, and sinking forward upon the wound, died as she fell. The wail for the dead was raised by her husband and her father. —Livy, Ab Urbe Condita (The History of Rome) Why does Lucretia choose death? What does her choice say about Roman values concerning the conduct of women, chastity, and reputation? Archaeological evidence seems to indicate at least some historical basis for these accounts of Rome's founding. In 1988, a wall was discovered around the Palatine Hill where Romulus reportedly built his fortification. Archaeologists also found Greek pottery from this period at the same location, suggesting trade took place. The city of Rome is located along the Tiber River where it was no longer navigable to sea-going vessels. Greek merchants would have sailed up the Tiber from the Mediterranean Sea and traded with the native peoples there. Greek merchants and colonists arriving in Italy at this time influenced the Iron Age culture in northern and central Italy, which then evolved though Greek influence into the Latin and Etruscan cultures. Around 600 BCE, the Etruscans colonized Rome, which became an Etruscan city-state. The story of the Tarquin dynasty reflects this Etruscan period of Roman history. Modern historians maintain that the story of the expulsion of the Tarquins is loosely based on historical events, which saw the Roman city-state free itself from Etruscan domination and establish an independent republic around 500 BCE. In the early republic, Rome was ruled by elected magistrates instead of kings, and by a Council of Elders or Senate. Roman society was divided into two classes or orders, patricians and plebeians. The patricians were the aristocratic elite, who alone could hold public office and sit in the Senate. From the beginning of the republic through the third century BCE, the plebeians, or common people, worked to achieve equality before the law in Roman society. The political conflict between these two classes is known as the Struggle of the Orders. Rome was located on a coastal plain known as Latium. East of it were the foothills of the Apennine Mountains, inhabited by warlike tribes that made periodic raids. When Rome was under threat, the plebeians could gain leverage with the patricians by refusing to fight until their demands were met. In 450 BCE, the plebeians went on strike for the first time. They feared that patrician judges were interpreting Rome’s unwritten laws to take advantage of ignorant plebeians, so they demanded the laws be written down. The patricians agreed. In the Twelve Tables, published in the Forum, Rome’s laws were written for the first time and were then accessible to all citizens. Link to Learning Read excerpts from Rome’s Twelve Tables of law from Fordham University’s Ancient History Sourcebook. What do these laws tell us about Roman society in 450 BCE, when they were first written down? After 450 BCE, the plebeians met in a Plebeian Assembly that annually elected ten officials known as tribunes. These tribunes attended meetings of Rome’s assemblies, the Senate, and the law courts. If they saw any public body or official taking action that would bring harm to plebeians, they could say “Veto” or “I forbid” and stop that action. This power to veto gave plebeians a way to protect themselves and put a check on the power of patrician officials. In the fourth and third centuries BCE, plebeians won more concessions by again seceding from the patrician state. After 367 BCE, one of the two consuls, the highest officials in the republic, had to be a plebeian. After 287 BCE, the Plebeian Assembly could pass laws for the republic that were introduced to it by the tribunes, and their laws applied to all Roman citizens. By the third century BCE, the Struggle of the Orders had effectively concluded, since it was now possible for plebeians to pass laws, serve as elected officials, and sit in the Senate, equals of the patricians under Roman law. The Struggle of the Orders did not bring equality to everyone in Rome, however. Rather, it gave well-off plebeians access to positions of power. Romans were a very conservative people who greatly venerated the mos maiorum or “way of the ancestors.” Their political system was a combination of written laws and political traditions and customs that had evolved since the birth of the Republic. By the third century BCE, this system was being administrated by a combination of public assemblies, elected officials, and the Senate. The Roman Republic had three main public assemblies—the Plebeian Assembly, the Tribal Assembly, and the Centuriate Assembly—that elected various officials every year. Only plebeians could attend the Plebeian Assembly, organized into thirty-five regional tribes with a single vote each. It was this assembly that annually elected the ten tribunes, who possessed veto power and could present laws to the assembly for approval. The Tribal Assembly was likewise divided into thirty-five tribes based on place of residence, with each tribe casting one vote, but both plebeians and patricians could attend. Every year, the Tribal Assembly elected the Quaestors, treasurers in charge of public money. Only the Centuriate Assembly could declare war, though the Senate remained in control of foreign policy. Both plebeians and patricians could attend this assembly, which was organized into blocs. The number of votes assigned to each bloc was based on the number of centuries—meaning a group of one hundred men in a military unit—that bloc could afford to equip with weapons and armor. Wealthier citizens had more votes because they could pay more to support the military. This assembly also elected military commanders, judges, and the censor, whose main task was to conduct the census to assess the wealth of Rome’s citizens. All elected officials joined the Roman Senate as members for life after their term in office. By far the most powerful institution in the Roman state, the Senate decided how public money was to be spent and advised elected officials on their course of action. Elected officials rarely ignored the Senate’s advice since many of them would be senators themselves after leaving office. The patron-client system was another important element in the Roman political system. A patron was usually a wealthy citizen who provided legal and financial assistance to his clients, who were normally less affluent citizens. In return, clients in the Roman assemblies voted as directed by their patrons. Patrons could inherit clients, and those with many wielded great influence in Rome.