Thus in the time of the Greek historian the barbarism of the old times was forgotten, and to the primitive constitution was attributed all the civilization which it required centuries to bring about.

As fair Helen brought woe to Troy, so the abduction of the Sabine maidens was followed by the bitter vengeance of their indignant masculine relatives. If we may believe the old historians, the women soon became reconciled to their enforced condition as wives of the Romans. Doubtless the writers drew this conclusion more from their knowledge of the yielding disposition of feminine nature than from any precise acquaintance with the facts. It being totally uncustomary for the woman to be allowed any decision in the matter, it was a thing of small importance to her whether she was taken by her husband, without either her consent or that of her father, or whether she was given by her father to her husband, equally without being consulted.

The Sabines waited patiently for a favorable opportunity; and when it came, they attacked the Romans with good success. They even gained possession of the strongest fortifications of the city. But, according to the legend, they could not have won such advantage had it not been for the love of gaud of Tarpeia, the daughter of one of the captains of Romulus. Tatius, the King of the Sabines, induced her to open for him the gates, promising as a reward the golden bracelets which his soldiers wore upon their left arms. It is noticeable that the difficulties which must have surrounded an interview between the king and the maiden are discreetly ignored by the tradition. She agreed to open the gate, on the pretence of going forth to draw water for the sacrifice, and the Sabine men were thereupon to rush in. Everything took place as arranged, except that the misguided Tarpeia received much more than she had bargained for. Her request was for "that which they wore upon their left arms," not remembering the fact that upon that arm they also carried their shields. The soldiers, as they entered, either through haste, or because they hated treachery though willing to avail themselves of it, threw at her their shields as well as their bracelets, and the girl was crushed to death beneath their weight. A part of the hill which the Sabines thus gained was ever afterward called the Tarpeian Rock; and it became a place of execution, traitors being hurled from its summit. There is much about this story which justifies the suspicion that it arose from, or at least was adopted by, a desire on the part of the Romans to explain a defeat, rather than from any verifiable historical foundation. It looks like a case of the natural vanity of warlike men saving itself by means of an ungallant slur on the characteristic vanity of women.

Taking the account as it stands, matters were now very serious for the Romans. The enemy had gained the citadel, and a bloody conflict ensued. But the women whose abduction had brought on these troubles were also to be the means of making peace. As the battle was raging, the two armies were astounded to behold the Sabine women rushing from the homes of the Romans, not to make their escape, but to throw themselves between the combatants. With tears, they entreated their fathers and brothers to hear them. Their plea was voiced by a captive named Hersilia, who some historians hold was the wife of that Hostilius who afterward became King of Rome, while others claim that she had been taken by Romulus himself. Plutarch gives us her speech--of course, drawing from his own imagination, though he is not far from what might have been the truth; for anyone may guess what would be likely on such an occasion. She said: "It is true we were ravished away unjustly and violently by those whose wives we now are; but that being done, we are bound to them by the strictest bonds, so that it is impossible for us not to weep and tremble at the danger of the men whom once we hated. You now come to force away wives from their husbands, and mothers from their children. Which shall we call the worse, their love making or your compassion? Restore to us our parents and kindred, but do not rob us of our husbands and children. We entreat you not to make us twice captive." Whereupon, the Sabines learning that their daughters were not yearning to be rescued, and having no other good reason for carrying on the fight, a truce was declared. With a zealous determination to leave nothing unaccounted for, the tradition relates how the women took their kindred into the city and proudly exhibited the comforts and indulgences they enjoyed with their husbands, whose wooing had been so unmannerly. This might well be, as the Sabines were a pastoral people and unaccustomed to what were to them the luxuries of city life. So peace was made; and we are told that it was in commemoration of this event that the ladies of Rome ever afterward celebrated the festival of the Matronalia on the first of March. It was their custom to ascend in the morning in procession to the temple of Juno, and place at the feet of the goddess the flowers with which their heads were crowned. In the evening, in memory of the tokens of gratitude which the Sabine women received from their Roman husbands, they remained at home, adorned in their best attire, waiting for the customary gifts of their husbands and friends. At a date far later, we find Tibullus debating with himself, in an exquisite little poem, what gift he shall send to his beloved Neæra on the Calends of March. With the customary valuation which an author sets upon his own productions, he decides that he can give her nothing more acceptable than a copy of his poems, beautifully bound and adorned.

Every nation has its traditional Golden Age, a period to which the poetic philosophers of degenerate after times love to refer in the assumption that then all things were at their best and men were perfectly happy. So all Roman ideals of civic concord are concentrated in and derived from the legendary reign of Numa Pompilius. He is described as not seeking the kingdom, but preferring the pleasures of reflection in a quiet life with Tatia, his like-minded and noble wife. But the honor was forced upon him, and he reigned in the spirit of a true philosopher. He formulated laws and established a system of morals in accordance with principles worthy of Marcus Aurelius. To him is given the credit of organizing the religious institutions of the Romans, and especially the college of Vestal Virgins. We have seen that, before his time, to certain maidens was assigned the duty of guarding the sacred fire, and at the same time their virgin purity. But Numa was said to have formulated the rules of the order, to have assigned precisely its duties, and to have built a house for Vesta. But there is not the least doubt that around the name Numa have clustered, and to him have been attributed, many advances in civilization which were the growth of centuries. This seems especially probable in view of the fact that Numa was a Sabine, one of the pastoral race which was naturally less advanced in culture than the people who were gathered in cities.

What improvement may have found its way into the conditions of feminine life during this period, it is difficult to determine. The useful arts are said to have grown greatly in favor. Numa is credited with having instituted guilds for the encouragement of flute blowers, goldsmiths, coppersmiths, carpenters, fullers, dyers, potters, and shoemakers. Life would thus become more comfortable, and also be brightened by that which was pleasurable and ornamental. This supposes an enlargement of the sphere of the home, a consequent increasing of the interests and responsibilities of the women, and a softening effect upon their nature. There is also an indication that, as in ancient Germany, though the women may have had no part in the direct government of the State, yet the counsels of certain of their sex were followed by the lawmakers with a reverence akin to religion. There is a strong suggestion of feminine influence in the legends concerning the marital relations of Numa.