The Story of Rome From the Earliest Times to the End of the Republic - Arthur Gilman (top 20 books to read txt) 📗

spokesman on the occasion was Menenius Agrippa Lanatus, who was popular with the people and had a reputation for eloquence. In the course of his argument he related the famous apologue which Shakespeare has so admirably used in his first Roman play. He said: “At a time when all the parts of the body did not, as now, agree together, but the several members had each its own scheme, its own language, the other parts, indignant that every thing was procured for the belly by their care, labor, and service, and that it, remaining quiet in the centre, did nothing but enjoy the pleasures afforded it, conspired that the hands should not convey food to the mouth, nor the mouth receive it when presented, nor the teeth chew it. They wished by these measures to subdue the belly by famine, but, to their dismay, they found that they themselves and the entire body were reduced to the last degree of emaciation. It then became apparent that the service of the belly was by no means a slothful one; that it did not so much receive nourishment as supply it, sending to all parts of the body that blood by which the entire system lived in vigor.”

 

Lanatus then applied the fable to the body politic, showing that all the citizens must work in unity if its greatest welfare is to be attained. The address of this good man had its desired effect, and the people were at last willing to listen to a proposition for their return. It was settled that there should be a general release of all those who had been handed over to their creditors, and a cancelling of debts, and that two of the plebeians should be selected as their protectors, with power to veto objectionable laws, their persons being as inviolable at all times as were those of the sacred messengers of the gods. These demands, showing that the plebeians did not seek political power, were agreed to, the Valerian laws were reaffirmed, and a solemn treaty was concluded, each party swearing for itself and its posterity, with all the formality of representatives of foreign nations. The two leaders of the commons, Caius Licinius and Lucius Albinius, were elected the first Tribunes of the People, as the new officers were called, with two Ædiles to aid them. [Footnote: The duties of the ædiles were various, and at first they were simple assistants of the tribunes. Ædes means house or temple, and the ædiles seem to have derived their name from the fact that they had the care of the temple of Ceres, goddess of agriculture, a very important divinity in Rome as well as in Greece.] They were not to leave the city during their term of office; their doors being open day and night, that all who needed their protection might have access to them. The hill upon which this treaty had been concluded was ever after known as the Sacred Mount; its top was enclosed and consecrated, an altar being built upon it, on which sacrifices were offered to Jupiter, the god of terror and deliverance, who had allowed the commons to return home in safety, though they had gone out in trepidation. Henceforth the commons were to be protected; they were better fitted to share the honors as well as the benefits of their country, and the threatened dissolution of the nation was averted.

 

Towards the end of the year, Lanatus, the successful intercessor, died, and it was found that his poverty was so great that none but the most ordinary funeral could be afforded. Thereupon the plebeians contributed enough to give him a splendid burial; but the sum was afterwards presented to his children, because the senate decreed that the funeral expenses should be defrayed by the state. (B.C. 494.)

VII.

 

HOW THE HEROES FOUGHT FOR A HUNDRED YEARS.

 

There is a long story connected with the young stripling who, at the battle of Lake Regillus received the oaken crown for saving the life of a Roman citizen. The century after that event was filled with wars with the neighboring peoples, and in one of them this same Caius Marcius fought so bravely at the taking of the Latin town of Corioli that he was ever after known as Coriolanus (B.C. 493). He was a proud patrician, and on one occasion when he was candidate for the office of consul, behaved with so much unnecessary haughtiness toward the plebeians that they refused him their votes. [Footnote: The whole interesting story is found in Plutarch’s Lives, and in Shakespeare’s play which bears the hero’s name.] After a while a famine came to Rome,—famines often came there,—and though in a former emergency of the kind Coriolanus had himself obtained corn and beef for the people, he was now so irritated by his defeat that when a contribution of grain arrived from Syracuse, in Sicily (B.C. 491), he actually advocated that it should not be distributed among the people unless they would consent to give up their tribunes which had been assured to them by the laws of the Sacred Mount! This enraged the plebeians very much, and they caused Coriolanus to be summoned for trial before the comitia of the tribes, which body, in spite of his acknowledged services to the state, condemned him to exile. When he heard this sentence, Coriolanus angrily determined to cast in his lot with his old enemies the Volscians, and raised an army for them with which he marched victoriously towards Rome. As he went, he destroyed the property of the plebeians, but preserved that of the patricians. The people were in the direst state of anxious fear, and some of the senators were sent out to plead with the dreaded warrior for the safety of the city. These venerable ambassadors were repelled with scorn. Again, the sacred priests and augurs were deputed to make the petition, this time in the name of the gods of the people; but, alas, they too entreated in vain. Then it was remembered that the stern man had always reverenced his mother, and she with an array of matrons, accompanied by the little ones of Coriolanus, went out to add their efforts to those which had failed. As they appeared, Coriolanus exclaimed, as Shakespeare put it: “I melt, and am not

Of stronger earth than others.—My mother bows; As if Olympus to a molehill should

In supplication nod; and my young boy Hath an aspect of intercession, which, Great Nature cries: ‘Deny not.’ Let the Volsces Plow Rome and harrow Italy; I’ll never Be such a gosling to obey instinct; but stand, As if a man were author of himself,

And knew no other kin!”*

 

The strong man is finally melted, however, by the soft influences of the women, and as he yields, says to them: “Ladies, you deserve

To have a temple built you; all the swords In Italy, and her confederate arms,

Could not have made this peace!”

 

A temple was accordingly built in memory of this event, and in honor of Feminine Fortune, at the request of the women of Rome, for the senate had decreed that any wish they might express should be gratified. As for Coriolanus, he is said to have lived long in banishment, bewailing his misfortune, and saying that exile bore heavily on an old man. The entire story, heroic and tragic as it is related to us, is not substantiated, and we do not really know whether if true it should be assigned to the year 488 B.C., or to a date a score of years later.

 

During all the century we are now considering, the plebeians were slowly gaining ground in their attempts to improve their political condition, though they did not fail to meet rebuffs, and though they were many times unjustly treated by their proud opponents. These efforts at home were complicated, too, by the fact that nearly all the time there was war with one or another of the adjoining nations.

Treaties were made at this period with some of the neighboring peoples, by a good friend of the plebeians, Spurius Cassius, who was consul in the year 486, and these to a certain extent repaired the losses that had followed the war with Porsena after the fall of the Tarquins.

Cassius tried to strengthen the state internally, too, by dividing certain lands among the people, and by requiring rents to be paid for other tracts, and setting the receipts aside to pay the commons when they should be called out as soldiers. This is known as the first of the many Agrarian Laws (_ager_, a meadow, a field) that are recorded in Roman history, though something of the same nature is said to have existed in the days of Servius Tullius.

 

There were public and private lands in Roman territory, just as there are in the territory of the United States, and in those days, just as in our own, there were “squatters,” as they have been called in our history, who settled upon public lands without right, and without paying any thing to the government for the privileges they enjoyed.

Laws regulating the use and ownership of the public lands were passed from time to time until Julius Cæsar (B.C. 59) enacted the last. They had for their object the relief of poverty and the stopping of the clamors of the poor, the settling of remote portions of territory, the rewarding of soldiers, or the extension of the popularity of some general or other leader. The plan was not efficient in developing the country, because those to whom the land was allotted were often not at all adapted to pursue agriculture successfully, and because the evils of poverty are not to be met in that way.

 

It was a sign of the power of the people that this proposition of Cassius should have been successful; but it irritated the patricians exceedingly, because they had derived large wealth from the improper use of the public lands. The following year consuls came into power who were more in sympathy with the patricians, and they accused Cassius of laying plans to be made king. His popularity was undermined, and his reputation blasted. Finally he was declared guilty of treason by his enemies, and condemned to be scourged and beheaded, while his house was razed to the ground. For seven years after this one of the consuls was always a member of the powerful family of the Fabii, which had been influential in thus overthrowing Cassius. The Fabians had opposed the laws dividing the lands, and they now refused to carry them out. The result was that the commons, deprived of their rights, again went to the extreme of refusing to fight for the state; and when on one occasion they were brought face to face with an enemy, they refused to conquer when they had victory in their hands. A little later they went one step further, and attempted to stop entirely the raising of an army. One of the patrician family just mentioned, Marcus Fabius, proved too noble willingly to permit such strife between the classes to interfere with the progress of the state, and determined to conciliate the commons. He succeeded, and led them to battle, and, though his army won victory, was himself killed in the combat (B.C. 481). The other members of the family took up the cause, cared kindly for the wounded, and thus still further ingratiated themselves with the army. The next year (B.C. 480) another Fabian was consul, and he too determined to stand up for the laws of Spurius Cassius. He was treated with scorn by his fellow patricians, and finding that he could not carry out his principles and live at peace in Rome, determined to exile himself.

Going out with his followers, he established a camp on the side of