The Lifestyle of Vestal Virgins, Plutarch, Numa 10.1-3

Plutarch on the Origin of the Vestal Virgins

Name:    Plutarch Date:      46 – 119 CE Region:    Chaeronea [modern Greece]   Citation:     Life of Numa 10.1-3

Numa determined the term of the Vestal Virgins would be thirty years long. In the first decade, Vestal Virgins learn about their duties; in the second decade, they practice them; and in their third, they teach them. After that time, they are allowed to get married, and start whatever lifestyle they choose. They say that not many women choose to do so, and those that do, do not end up happy, but are full of regret and sorrow. Therefore, the bulk of Vestals retain their chaste lifestyle for the rest of their life.

Numa bestowed great honors to the Vestal Virgins. They are allowed to create their own wills independent of their fathers. They are allowed to manage their own household without a male guardian (just like those who have mothered three children). When Vestals go out in public, they have lictors [an honor guard] with them. If someone on death row is brought to their presence, they are not killed, provided that they can make an oath that the meeting was an accident and not actively planned. Moreover, if someone bumps into their vehicle, they are put to death.

ὡρίσθη δὲ ταῖς ἱεραῖς παρθένοις ὑπὸ τοῦ βασιλέως ἁγνεία τριακονταέτις, ἐν ᾗ τὴν μὲν πρώτην δεκαετίαν ἃ χρὴ δρᾶν μανθάνουσι, τὴν δὲ μέσην ἃ μεμαθήκασι δρῶσι, τὴν δὲ τρίτην ἑτέρας αὐταὶ διδάσκουσιν. εἶτα ἀνεῖται τῇ βουλομένῃ μετὰ τὸν χρόνον τοῦτον ἤδη καὶ γάμου μεταλαμβάνειν καὶ πρὸς ἕτερον τραπέσθαι βίον, ἀπαλλαγείσῃ τῆς ἱερουργίας, λέγονται δὲ οὐ πολλαὶ ταύτην ἀσπάσασθαι τὴν ἄδειαν, οὐδὲ ἀσπασαμέναις χρηστὰ πράγματα συντυχεῖν, ἀλλὰ μετανοίᾳ καὶ κατηφείᾳ συνοῦσαι τὸν λοιπὸν βίον ἐμβαλεῖν τὰς ἄλλας εἰς δεισιδαιμονίαν, ὥστε μέχρι γήρως καὶ θανάτου διατελεῖν ἐγκαρτερούσας καὶ παρθενευομένας.

Praescripsit autem rex Vestalibus triginta annorum castimoniam. Primo decennio discunt ea quae sint sui officii, altero ea exercent, tertio alias ipsae eadem docent. Secundum hoc tempus permissum est illis, quae velint, deposito sacerdotio nubere, aut aliud vitae genus diligere; non multas tamen narrant hac licentia usas et iis, quae eam amplexae fuissent, adversas res evenisse, poenitentiaque et maestitia reliquum vitae tempus vexatas, reliquas in eam superstitionem adduxisse, ut ad senectutem potitus exitumque vitae virginitatem conservarent.

τιμὰς δὲ μεγάλας ἀπέδωκεν αὐταῖς, ὧν ἔστι καὶ τὸ διαθέσθαι ζῶντος ἐξεῖναι πατρὸς καὶ τἆλλα πράττειν ἄνευ προστάτου διαγούσας, ὥσπερ αἱ τρίπαιδες. ῥαβδουχοῦνται δὲ προϊοῦσαι: κἂν ἀγομένῳ τινὶ πρὸς θάνατον αὐτομάτως συντύχωσιν, οὐκ ἀναιρεῖται, δεῖ δὲ ἀπομόσαι τὴν παρθένον ἀκούσιον καὶ τυχαίαν καὶ οὐκ ἐξεπίτηδες γεγονέναι τὴν ἀπάντησιν.

Magnos honores his sacerdotibus tribuit Numa, e quorum numero est, quod licebat vivo adhuc patre testamentum condere, quod sine tutore omnia agere poterant, haud secus quam ius trium liberorum adeptae. Cum in publicum progrediuntur, lictores secum habent, ac si tum forte ad capitale supplicium aliquis ducatur, is non necatur; iusiurandum tamen ab ipsis exigitur, forte fortuna se, non data opera, intervenisse. Porro autem qui subit lecticae,qua ipsae vehuntur, moritur.  Translated into Latin by Theodore Doener

Plutarch [46 – 119 CE, modern Greece] was a Greek author from Chaeronea, and Roman citizen who lived during the 1st century CE. He had minor governmental and religious administrative roles during his lifetime, but he is best known for his writings. He has numerous philosophical and historical works still extant, including the Parallel Lives, in which he compares the lives of a Roman and Greek statesman for moralistic purposes.

A Rejection of Purity Culture: A Christian Author Lambasts Vestal Virgins, Prudentius Contra Symmachum 2.1064-1079

Rejecting Purity Culture: A Christian Author Lambasts Vestal Virgins

Name: Prudentius Date:  4th century CE Region:  Tarraconensis [modern Spain] Citation:  Against Symmachus 2.1064-1079

Now I’ll discuss the honor given to the chastity of the Vestal Virgins,

And how this “honor” reflects all of their [Roman polytheists’] “respect” for chastity.

First of all, little girls are taken in their tender years

Before they are old enough to understand and consent.

All hyped up with religious zeal and purity culture,

They reject the natural bonds of matrimony.

They become slaves to their chastity and are dragged to ungrateful altars.

These poor girls lose their sense of bodily pleasure

Not because it’s the right thing to do,

But because their free will was taken from them.

Their bodies might remain chaste,

But their minds are not kept pure.

They stay up at night restlessly and sigh in their unwed beds

The blind wounds and the wedding denied to them.

And since their secret hope doesn’t extinguish their fire completely

(For they can get married in their old age)

They run to the altar as gray-haired women.

Vesta demands purity for her maidens

For an allotted time,

but they immediately reject her as old maids.

Rejecting Purity Culture: A Christian Author Lambasts Vestal Virgins

Quae nunc Vestalis sit virginitatis honestas

discutiam, qua lege regat decus omne pudoris.

ac primum parvae teneris capiuntur in annis,

ante voluntatis propriae quam libera secta,

laude pudicitiae fervens et amore deorum,

iusta maritandi condemnet vincula sexus,

captivus pudor ingratis addicitur aris,

nec contempta perit miseris sed adempta voluptas

corporis intacti: non mens intacta tenetur,

nec requies datur ulla toris, quibus innuba caecum

vulnus et amissas suspirat femina taedas;

tum quia non totum spes salva interficit ignem,

nam resides quandoque faces adolere licebit

festaque decrepitis obtendere flammea canis;

tempore praescripto membra intemerata requirens

tandem virgineam fastidit Vesta senectam. 

Prudentius [Aurelius Prudentius Clemens; 348 – 413 CE, modern Spain] was a Christian author from Roman Hispania who had great influence in the court of Emperor Theodosius I. Most of his works deal with using his Christian beliefs to counter Roman polytheism and mythology.

Primary Sources on Vestal Virgins: Aulus Gellius, Noct. Att. I.12

Aulus Gellius on the Selection and Lifestyle of Vestal Virgins

Name: Aulus Gellius  Date: 125 – 180 CE Region:  Rome [modern Italy] Citation:  Athenian Nights 1.12

Regarding Vestal Virgins: On the Appropriate Age, Family Background, Initiation Ceremony, How They are Claimed by the Pontifex Maximus, How they Take their Oath and Become “Taken” ; Also How, as Labeo says, They Can neither Inherit nor Bequeath Property in their Wills

Those who describe the “taking” of a Vestal Virgin [and Labeo Antistius describes this the most elaborately] state that it is inappropriate to take one:

·        younger than six years old, or one that is older than ten

·        if she has lost her mother or father

·        if she has a speech impediment or is hard of hearing, or has any other disability

·        if either she or her father is emancipated, even if her father is alive, but her grandfather is her patriarch

·        or if either (or both) parents are currently a slave, or are involved in shady business practices.

Furthermore, it is also noted that she is exempt if

·        her sister has been chosen for a priesthood

·        her father is a flamen augur, a Salian priest, one of the fifteen overseers of the Sibylline books, or one of the seven overseers of the holy banquets.

Other exemptions include

·        if she is engaged to a priest

·        if she is a daughter of the sacred Trumpeters.

Moreover, in his writings, Capito Ateius stated that a daughter should not be selected from a family that does not have residency in Italy, as well as a family that doesn’t have three children.

Once a Vestal Virgin is chosen, she is led to the Temple of Vesta and handed over to its priests. As soon as that happens, she is immediately freed from her patriarch’s control without an official emancipation declaration and without losing control of her rights; she is also able to make her own will.

There are no ancient sources on the selection of a Vestal Virgin, but [it is known] that the first ones were selected by King Numa. I have, however, found the Papian Law that twenty maidens are selected from the general population under the oversight of the Chief Priest, and from that number, a lottery is held. The women selected by the Chief Priest become Vestal Virgins. Nowadays, this lottery set up by the Papian Law is no longer necessary. If someone of noble birth approaches the Chief Priest and offers his daughter to the priesthood, provided that religious observances are maintained, he can be exempt from the Papian Law.

A Vestal Virgin is said to be “taken,” because she is taken by the hand of the Chief Priest from the control of her parents, the way that a hostage is taken in wartime. In Book 1 of his work on history, Fabius Pictor preserves the oath that a Chief Priest is supposed to say when he “takes” a Vestal Virgin.  This is the oath: “Beloved one, I hereby seize you as one worthy to be a Vestal Virgin, who shall perform rites on behalf of the Roman people.” 

Many people think that the word “taken” should only apply to Vestal Virgins; however, Flamen Dialis, priests, and augurs are also said to be “taken.” In the second book of his history, L. Sulla wrote: “P. Cornelius, the first to be named Sulla, was taken as a Flamen Dialis.” When M. Cato accused Servius Galba, he said the following about the Lusitanians: “They say that they wanted to rebel. I really want to know the priestly ways, so does that mean I can be made a priest? If I really wanted to know augury, does that mean I can be an augur?”  Moreover, in Labeo’s commentaries On the Twelve Tables, the following quote exists: “A Vestal Virgin nether an heir to anyone intestate, nor does her property go to another; instead, her property is liquidated by the state.”

She is called “Beloved,” [Amata] when she is taken by the Chief Priest because that was the name of the first Vestal Virgin taken.

 

Aulus Gellius on the Selection and Lifestyle of Vestal Virgins

Virgo Vestae quid aetatis et ex quali familia et quo ritu quibusque caerimoniis ac religionibus ac quo nomine a pontifice maximo capiatur et quo statim iure esse incipiat, simul atque capta est; quodque, ut Labeo dicit, nec intestato cuiquam nec eius intestatae quisquam iure heres est.

Qui de virgine capienda scripserunt, quorum diligentissime scripsit Labeo Antistius, minorem quam annos sex, maiorem quam annos decem natam negaverunt capi fas esse; item quae non sit patrima et matrima, item quae lingua debili sensuve aurium deminuta aliave qua corporis labe insignita sit; item quae ipsa aut cuius pater emancipatus sit, etiamsi vivo patre in avi potestate sit; item cuius parentes alter ambove servitutem servierunt aut in negotiis sordidis versantur. Sed et eam, cuius soror ad id sacerdotium lecta est, excusationem mereri aiunt; item cuius pater flamen aut augur aut quindecimvirum sacris faciundis aut septemvirum epulonum aut Salius est. Sponsae quoque pontificis et tubicinis sacrorum filiae vacatio a sacerdotio isto tribui solet. 

Praeterea Capito Ateius scriptum reliquit neque eius legendam filiam, qui domicilium in Italia non haberet, et excusandam eius, qui liberos tres haberet. Virgo autem Vestalis, simul est capta atque in atrium Vestae deducta et pontificibus tradita est, eo statim tempore sine emancipatione ac sine capitis minutione e patris potestate exit et ius testamenti faciundi adipiscitur. De more autem rituque capiundae virginis litterae quidem antiquiores non exstant, nisi, quae capta prima et, a Numa rege esse captam. Sed Papiam legem invenimus, qua cavetur, ut pontificis maximi arbitratu virgines e populo viginti legantur sortitioque in contione ex eo numero fiat et, cuius virginis ducta erit, ut eam pontifex maximus capiat eaque Vestae fiat. Sed ea sortitio ex lege Papia non necessaria nunc videri solet.

Nam si quis honesto loco natus adeat pontificem maximum atque offerat ad sacerdotium filiam suam, cuius dumtaxat salvis religionum observationibus ratio haberi possit, gratia Papiae legis per senatum fit. 

“Capi” autem virgo propterea dici videtur, quia pontificis maximi manu prensa ab eo parente, in cuius potestate est, veluti bello capta abducitur. In libro primo Fabii Pictoris, quae verba pontificem maximum dicere oporteat, cum virginem capiat, scriptum est. Ea verba haec sunt: “Sacerdotem Vestalem, quae sacra faciat, quae ius sit sacerdotem Vestalem facere pro populo Romano Quiritibus, uti quae optima lege fuit, ita te, Amata, capio.” Plerique autem “capi” virginem solam debere dici putant. Sed flamines quoque Diales, item pontifices et augures “capi” dicebantur. L. Sulla rerum gestarum libro secundo ita scripsit: “P. Cornelius, cui primum cognomen Sullae impositum est, flamen Dialis captus.” M. Cato de Lusitanis, cum Servium Galbam accusavit: “Tamen dicunt deficere voluisse. Ego me nunc volo ius pontificium optime scire; iamne ea causa pontifex capiar? Si volo augurium optime tenere, ecquis me ob eam rem augurem capiat?” 

Praeterea in commentariis Labeonis, quae ad duodecim tabulas composuit, ita scriptum est: “Virgo Vestalis neque heres est cuiquam intestato, neque intestatae quisquam, sed bona eius in publicum redigi aiunt. Id quo iure fiat, quaeritur.” “Amata” inter capiendum a pontifice maximo appellatur, quoniam, quae prima capta est, hoc fuisse nomen traditum est.   

Challenging Gender Roles: The Rights of Vestal Virgins, Caius, Inst. 130, 144, 145

130. A male child shall be liberated from their parents if he becomes a Flamen Dialis; a female child shall be liberated from their parents if they are chosen to become a Vestal Virgin.

144. It is allowed for parents to provide a guardian for the children under their care, including minor male children, and women of any age, even if they are married. For our ancestors wished for women (despite reaching the age of maturity) to be in the care of a guardian due to the fickleness of their mind.

145. And so if someone leaves their son *and* their daughter in the care of a guardian in their will, when both reach the age of maturity, the son will stop having a guardian, but the daughter will remain in the guardian’s care. This is how it is in the Lex Julia & Papia Popaea, that a woman is only freed from guardianship by the right of motherhood [iure liberorum].  I must add this: this does not apply to Vestal Virgins, whom our ancestors wished to remain free as a perk of their priesthood, as per the Twelve Tables.

130. Praeterea exeunt liberi virilis sexus de parentis potestate, si flamines Diales inaugurentur, et feminini sexus, si virgines Vestales capiantur. 

144. Permissum est itaque parentibus liberis, quos in potestate sua habent, testamento tutores dare: Masculini quidem sexus inpuberibus, feminini vero inpuberibus puberibusque, vel cum nuptae sint. Veteres enim voluerunt feminas, etiamsi perfectae aetatis sint, propter animi levitatem in tutela esse. 

145. Itaque si quis filio filiaeque testamento tutorem dederit, et ambo ad pubertatem pervenerint, filius quidem desinit habere tutorem, filia vero nihilo minus in tutela permanet: Tantum enim ex lege Iulia et Papia Poppaea iure liberorum a tutela liberantur feminae. Loquimur autem exceptis virginibus Vestalibus, quas etiam veteres in honorem sacerdotii liberas esse voluerunt: Itaque etiam lege XII tabularum cautum est.’’

--Caius, Institutiones I.130, 144, 145

 Little is known about the life of Caius / Gaius, except that he was an expert on Roman law. His citation of laws from the 2^nd century CE serve as an indication of the time period during which he lived. His four volume work, the Institutes, provide crucial insight into primary sources of Roman law.

Women's Longings and Mixing Metaphors: Propertius 4.4

Name:  Propertius Date:  50 – 15 BCE Region:   Assisium [modern Italy] Citation:    Elegies 4.4

This poem showcases a range of women committing sexual transgressions. Although the Roman girl (puella) Tarpeia is universally hated for her betrayal of Rome, in this poem her transgression is seeking legitimate marriage—something Roman girls were expected to do.  This is seen as a criminal act because her legitimate desire goes against the path society has alotted her, as she has been chosen (lecta) to serve as a Vestal Virgin. Despite the fact that the men of her community have recently transgressed sexual boundaries by stealing the Sabine women from their homes to populate their city, Tarpeia alone bears the consequences of committing a sexual taboo. Moreover, the portrayal of the domestic goddess of chastity Vesta as a rampaging bare-breasted Amazon shows the confusion of male perspectives of women’s sexuality by blurring the bounds of asexuality and sexual wantonness.

I’ll tell you a tale of the grove of Tarpeia, and her wicked tomb, too, as well as the siege of Jupiter’s ancient stronghold.

There was once a blessed grove situated in an ivy-covered grotto, where many trees resounded with the echo of local waters.

This was the branch-covered home of Silvanus, where his sweet pan-flutes called his sheep out of the heat and back to their leafy greens.

Tatius had barricaded this spring with a maple-wood palisade, and surrounded his fortifications with stable earth-works.

What was Rome like then,

When Cures’ herald shook the nearby hills of Jupiter with foreboding noise?

Where today’s Rome had conquered this territory, there used to be Sabine spears parading through our Roman Forum.

Where the portico-covered Senate House stands today, there were only hills for protective walls.

This was where Tatius’ warhorse took its drink.

This is where Tarpeia, too, took libations for her goddess; she bore a handmade pitcher balanced upon her head.

Vesta, is only one death enough for this wicked young girl, for wanting to cheat on your flame?

Tarpeia saw Tatius training on the sandy plains. She saw him lift off his sculpted helmet, and she was blown away by the king’s face, his royal presence.

She let the vessel drop from her hands—her task forgotten.

Often, she feigned the moon as an omen and said she went to the stream to “wash her hair” [just to see him].

Often, she brought silver lilies in offering to the graceful water nymphs, praying that Roman spears might never scar Tatius’ pretty face.

While she climbed the Capitoline hill veiled in morning mist, she came back with arms covered in the scratches from its brambles.

She mourned, sitting upon the opposite citadel. She wept, a wound that Jupiter could not let go unpunished.

She prayed,

“Campfires, tents of Tatius’ squadrons, simply stunning Sabine armor in my eyes, if only I could be captive to your gods! As your prisoner, I might look upon my Tatius’ face.

Farewell, Roman hills!

Farewell, Rome!

And Farewell to you, too, Vesta, embarrassed by my sin!

Tatius’ horse, with his mane plaited by his master’s own hands, will return me to his camp and my lover’s arms.

Why is anyone surprised that Scylla hurt her father Nisus’ magical hair, when her pale loins were turned to savage dogs? Why is anyone surprised that Ariadne showed the way with a spool of thread [leading Theseus] to her monstrous brother’s horns?

Although I was chosen to serve the virgin goddess’ flame, I’ll become the shame of Ausonian girls.

If anyone questions Pallas’ extinguished flames [Minerva’s asexuality], then please forgive me! The altar is drenched in my tears.

From what I’ve heard, tomorrow the entire city will be ritually cleansed. You, Tatius, take dewy path up to that thorny hill. The whole journey will be slippery and treacherous, and hidden pools of water are on your path.

If only I knew songs of magic Muses, then I could help you, my handsome man. You are worthy of royal robes. Unlike Romulus, no harsh teat of a she-wolf nursed you; you had an actual legitimate mother.

Sir, why should I fear being queen in the royal palace? My dowry is not meager—it is Rome itself!

Or “kidnap me,” and follow the precedent of the Sabine women, taken without consequence. Let no consequence occur to me as well! I can stop the coming battle. Brides, join me in treaty as I get married; bring Hymenaeus to offer his blessing, and let the herald proclaim it, too. Trust that my wedding will cause an armistice.

Now the fourth reveille heralds the coming dawn. The stars fall into the Ocean. Let me dream, and seek dreams of you. May pleasant shade come to my eyes.”

She spoke, and allowed her body to succumb to troubled sleep, not knowing she slept among nightmares.

For Vesta, the blessed guardian of Troy’s embers, nursed the girl’s obsession and poured fires into her bones. Then the goddess rushed away the way an Amazon races along the Thermodon River, with her mutilated breast exposed.

There was a holiday in the city (our ancestors called it “Parilia”). I was the first day of the construction of the city walls, and the annual festival of pastoral festivities held in the city. Villager’s plates were dripping with rich and fatty foods, and drunken crowds dragged their dirty feet over scattered heaps of burning hay.

Romulus decreed that the night watch could have the night off, and the camps were empty; everyone was off doing their revels. Tarpeia thought this was her chance to meet the enemy. She made her bargain, she bound herself to its conditions.

The hill was difficult to climb, but unguarded because of the holiday.

Tatius’ first act was to silence the yappy guard dogs with his sword. Everything at this time was asleep, but Jupiter alone kept watch, mindful of his own justice.

Tarpeia betrayed the trust of the city’s gate; she betrayed her sleeping country, too, while seeking the wedding day that SHE wanted. But even the enemy gives no honor to a criminal: Tatius told her, “Put on the veil, and enter the bedroom of my reign.” He spoke and tossed down heaps of his companion’s weaponry.

This was your dowry, woman, appropriate for your status. The Tarpeian hill is a name given appropriately; o tourist, consider the consequences of her unjust lot.

Tarpeium nemus et Tarpeiae turpe sepulcrum
    fabor et antiqui limina capta Jouis.
Lucus erat felix hederoso conditus antro,
    multaque nativis obstrepit arbor aquis,
Silvani ramosa domus, quo dulcis ab aestu
    fistula poturas ire iubebat ovis.
Hunc Tatius fontem vallo praecingit acerno,
    fidaque suggesta castra coronat humo.
Quid tum Roma fuit, tubicen vicina Curetis
    cum quateret lento murmure saxa Jouis?
Atque ubi nunc terris dicuntur iura subactis,
    stabant Romano pila Sabina Foro.
Murus erant montes: ubi nunc est curia saepta,
    bellicus ex illo fonte bibebat equus.
Hinc Tarpeia deae fontem libavit: at illi
    urgebat medium fictilis urna caput.
Et satis una malae potuit mors esse puellae,
    quae voluit flammas fallere, Vesta, tuas?
Vidit harenosis Tatium proludere campis
    pictaque per flavas arma levare iubas:
obstipuit regis facie et regalibus armis,
    interque oblitas excidit urna manus.
Saepe illa immeritae causata est omina lunae,
    et sibi tingendas dixit in amne comas:
saepe tulit blandis argentea lilia Nymphis,
    Romula ne faciem laederet hasta Tati.
Dumque subit primo Capitolia nubila fumo,
    rettulit hirsutis bracchia secta rubis,
et sua Tarpeia residens ita fleuit ab arce
    vulnera, vicino non patienda Jovi:
"Ignes castrorum et Tatiae praetoria turmae
    et formosa oculis arma Sabina meis,
o utinam ad vestros sedeam captiva Penatis,
    dum captiva mei conspicer ora Tati!
Romani montes, et montibus addita Roma,
    et valeat probro Vesta pudenda meo:
ille equus, ille meos in castra reponet amores,
    cui Tatius dextras collocat ipse iubas!
Quid mirum in patrios Scyllam saevisse capillos,
    candidaque in saevos inguina versa canis?
Prodita quid mirum fraterni cornua monstri,
    cum patuit lecto stamine torta via?
Quantum ego sum Ausoniis crimen factura puellis,
    improba virgineo lecta ministra foco!
Pallados exstinctos si quis mirabitur ignis,
    ignoscat: lacrimis spargitur ara meis.
Cras, ut rumor ait, tota potabitur urbe:
    tu cape spinosi rorida terga iugi.
Lubrica tota via est et perfida: quippe tacentis
    fallaci celat limite semper aquas.
O utinam magicae nossem cantamina Musae!
    haec quoque formoso lingua tulisset opem.
Te toga picta decet, non quem sine matris honore
    nutrit inhumanae dura papilla lupae.
Hic, hospes, patria metuar regina sub aula?
    Dos tibi non humilis prodita Roma venit.
Si minus, at raptae ne sint impune Sabinae:
    me rape et alterna lege repende vices!
Commissas acies ego possum solvere: nuptae
    vos medium palla foedus inite mea.
Adde Hymenaee modos, tubicen fera murmura conde:
    credite, vestra meus molliet arma torus.
Et iam quarta canit venturam bucina lucem,
    ipsaque in Oceanum sidera lapsa cadunt.
Experiar somnum, de te mihi somnia quaeram:
    fac venias oculis umbra benigna meis."
Dixit, et incerto permisit bracchia somno,
    nescia se furiis accubuisse novis.
Nam Vesta, Iliacae felix tutela favillae,
    culpam alit et plures condit in ossa faces.
Illa ruit, qualis celerem prope Thermodonta
    Strymonis abscisso fertur aperta sinu.
Urbi festus erat (dixere Parilia patres),
    hic primus coepit moenibus esse dies,
annua pastorum convivia, lusus in urbe,
    cum pagana madent fercula divitiis,
cumque super raros faeni flammantis acervos
    traicit immundos ebria turba pedes.
Romulus excubias decrevit in otia solvi
    atque intermissa castra silere tuba.
Hoc Tarpeia suum tempus rata convenit hostem:
    pacta ligat, pactis ipsa futura comes.
Mons erat ascensu dubius festoque remissus
    nec mora, vocalis occupat ense canis.
Omnia praebebant somnos: sed Juppiter unus
    decrevit poenis invigilare suis.
Prodiderat portaeque fidem patriamque iacentem,
    nubendique petit, quem velit, ipsa diem.
At Tatius (neque enim sceleri dedit hostis honorem)
    "Nube" ait "et regni scande cubile mei!"
Dixit, et ingestis comitum super obruit armis.
    Haec, virgo, officiis dos erat apta tuis.
A duce Tarpeia mons est cognomen adeptus:
    o vigil, iniustae praemia sortis habes.

Propertius [Sextus Propertius; 50-15 BCE, modern Italy] was an Italian-born Roman lyric poet whose love poetry provides insight into the customs of Augustan Rome. Like Catullus and Tibullus, Propertius used a pseudonym for the object of his attention; many of his love poems were addressed to “Cynthia.”