ДРЕВНИ РИМ, ПОЧЕТАК

[Pumpaj Dinstanović]

 

[Khal Drogo]

Када постављамо видео прилог није лоше то пропратити са коментраром у виду једне или неколико реченица, осим ако видео прилог није зајебанција.
Форумаш Slaven777 је кроз прилог пренио живот робова у древном Риму. Први део прилога је посвећен гладијаторима и Спартку. Спартак нема своју тему на овом пдф, мораћу то исправити и првом приликом ћу отворити тему о овом изванредном човјеку, по много чему значајном и посебном.
Сам дио о гладијаторима и не спада у ову тему јер сам замислио да се више фокусирамо на период римских краљева, гладијатори се у Риму јављају касније (око 264. п.н.е.) за времена републике, но не мари.

Када смо се већ дотакли гладијатора, о древном Риму постоји пуно заблуда, постоји пуно заблуда и када су гладијатори у питању. Људи то гледају кроз филмове и серију Spartacus: Blood and Sand, гдје све пршти од крви и одсјечених глава, но није то тако било.
Испрва се и нису водиле борбе до смрти (прије њих Етрурци јесу практиковали зарад забаве те борбе робова до смрти, сами Римљани су у тим временима имали презир према том обичају), временом би то добијало на суровости, но и када су борбе гладијатора доживјеле кулминацију, од времена Веспазијана до времена Комода (око 70-192 н.е.), не би увијек, заправо рјеђе би борбе завршавале смрћу, гладијазор би имао 90% шанси да преживи борбу. Ту мислим на борбе у аренама, на приватним забавама или импровизованим борилиштима дуж лимеса то је вјероватно било суровије.
Један од разлога је и што се смрт гладијатора у арени скупо плаћала гладијаторској школи, ту онај који спонзорише спектакл (да би плебсу дао игара) не би радо плаћао додатни екстра трошак. Но то је већ друга тема, како написах није везано за ову тему, јер се гладијатори јављају касније.

Што се тиче других робова, како и стоји у прилогу, њима живот бјеше суров и често кратак животни вијек, неки би имали среће па би добили лакше послове (рецимо учитеља младих господара или занатлије), а ту би пуно зависило и какве би били среће, каквог би добили господара.
Погрешно је то гледати из данашње визуре, ми можемо осуђивати, згражавати се али тада је владао други систем вриједности, ропство бјеше нешто уобичајено. И сами Римљани испрва бејаху нација разбојника, убица, проблематичних типова и одбјеглих робова, и они су само наслиједили вриједносни систем који је владао и гдје постоје двије врсте људи, они који тлаче и они који су тлачени.
Како и стоји у прилогу (од 6;00) робови би постојали припадници поражене војске или припадници народа који је рат изгубио и Римљани су то сматрали природним правом побједника. Не само Римљани.

 

[АнаиванГорд]

Sama tema nije loša, bilo je sličnih na forumu, a dobro je nakon nekog vremena početi stvari ab ovo. Sa druge strane, mislim da je tema malo preširoko otvorena, što će ostaviti previše prostora za raspravu, bez jasnijih ciljeva na koje bi se fokusirala

Drugo, ne slažem se sa početnom premisom. Jedna od kvaliteta koju ističu svi istoričari koji se bave Rimom jeste prilagodljivost okolnostima i prihvatanje tuđih iskustava, bilo kulturnih, gde su obilato "pokrali" Grke, bilo vojnih gde su svoju vojsku neprestano prilagođavali neprijateljskoj taktici mnogo više nego što je neprijatelj bio spreman da se prilagodi rimskoj do prihvatanja religijskih tradicija (a religija je često u osnovi identiteta) orijentalnih naroda.

Možda bi se osnova rimskih uspeha mogla tražiti u nepisanom skupu pravila koja su regulisala status čoveka u ondašnjem Rimu, Mos maiorum, no verujem da je taj skup erodirao već do kraja punskih ratova pa ni on ne bi bio odgovarajuće objašnjenje za usph Rimskog carstva.

Možda je najbolje objašnjenje da je sintagma:"Cilj ne bira sredstva" potekla sa Apeninskog poluostrva

I ja se nadam da će tema, ako ne zaživeti, a ono makar s vremena na vreme biti zanimljiva i poticajna za razmišljanje, i da će biti poruka koje će pokušati povezati današnje vreme i vreme starog Rima

Слажем се да су искористили знања других народа, што се војске тиче мислим да су били озбиљна машинерија у отвореним биткама. Комбинацију копља, кратког мача и штита они су озбиљно укомповали да чини једну готово непобедиву тактику..

 

[Khal Drogo]

Имамо овдје у видео прилогу више аудио запис који говори о самом почетку Рима и седам римских краљева;

 

[Khal Drogo]

Када нека држава почиње свој ход кроз историју важно је у тим зачецима имати предање о узвишеним дјелима, примјере посвећености вишем циљу који ће бити надахнуће будућим генерацијама.
Једна од таквих прича бјеше предање о Гају Муцију који ће касније добити надимак Скевола.
Када су Римљани протјерали задњег краља, Етрурца Тарквинија Охолог, он је потражио заштиту и помоћ моћног краља етрурског града Клузија, Ларса Порсине. Који ће са наумом да казни Римљане предузео војну кампању и почео опсједати Рим.
Када је почела опсада, један млади Римљанин, како пише Тит Ливије у свом дјелу Историја Рима од оснивања града, стр 108-109, одлучио се на подухват и да покуша убити етрурског краља Ларса Порсину;

Грешком убија писара и када је доведен пред краља Порсину, и пркосећи смрти у мукама рече; "Ја сам римски грађанин и зовем се Гај Муције. Хтео сам да те убијем као непријатељ непријатеља, и исто толико имам срчаност да умрем као што сам је имао да убијем: извршити дело и испаштати за то, римска је врлина", потом дода "Ево ти прилике да видиш како је безвредно тело онима који гледају у велике идеале" и стави руку у ватру да изгори.
Ово предање бјеше дубоко укоријењена у свијест Римљана свих каснијх вијекова, примјер истинских врлина Римљанна, а послужиће и као инспирациј умјетницима.

Гај Муције ставља руку у ватру пред етрурским краљем Ларсом Порсином, Ђовани Батиста Тијеполо, слика из 1752-53.године

 

[Khal Drogo]

Документарац уз пратећу анимацију који нас води кроз предање о Ромулу и Рем, те који нам описује догађаје у првим деценијама Рима под владавином Ромула;

 

[Khal Drogo]

Доументарац који нам описује живот Нума Помилија;

Легендарног другог римског краља (овдје)

Spojler: Numa Pompilius

Numa Pompilius

Numa Pompilius
King of Rome
Numa Pompilius shown as an effigy on a Roman coin minted by Gnaeus Calpurnius Piso during the reign of Emperor Augustus. Piso himself claimed descent from the king.
Reign	715–673 BC
Predecessor	Romulus
Successor	Tullus Hostilius
Spouse	Tatia
Issue	Pompillia
Father	Pomponius
Religion	Ancient Roman Religion

Numa Pompilius (/ˈnuːmə pɒmˈpɪliəs/; 753–673 BC; reigned 715–673 BC) was the legendary second king of Rome,[1] succeeding Romulus after a one-year interregnum.[2] He was of Sabine origin, and many of Rome's most important religious and political institutions are attributed to him, such as the Roman Calendar, Vestal Virgins, the cult of Mars, the cult of Jupiter, the cult of Romulus, and the office of Pontifex Maximus.[2]

Genealogy

According to Plutarch, Numa was the youngest of Pomponius's[3] four sons, born on the day of Rome's founding (traditionally, 21 April 753 BC). He lived a severe life of discipline and banished all luxury from his home. Titus Tatius, king of the Sabines and a colleague of Romulus, gave in marriage his only daughter, Tatia, to Numa. After 13 years of marriage, Tatia died, precipitating Numa's retirement to the countryside. According to Livy, Numa resided at Cures immediately before being elected king.[4]

Titus Livius (Livy) and Plutarch refer to the story that Numa was instructed in philosophy by Pythagoras but discredit it as chronologically and geographically implausible.[4]

Plutarch reports that some authors credited him with only a single daughter, Pompilia. Pompilia's mother is variously identified as Numa's first wife Tatia or his second wife Lucretia. She is said to have married the future first pontifex maximus Numa Marcius, and by him gave birth to the future king Ancus Marcius.[5]

Other authors, according to Plutarch, gave Numa, in addition, five sons, Pompo (or Pomponius), Pinus, Calpus, Mamercus, and Numa, from whom the noble families (gentes) of the Pomponii, Pinarii, Calpurnii, Aemilii, and Pompilii respectively traced their descent. Still other writers, writes Plutarch, believed these were fictional genealogies to enhance the status of these families.[6]

Kingship
After the death of Romulus, there was an interregnum of one year in which the royal power was exercised by members of the Senate in rotation for five days in a row. In 715 BC, after much bickering between the factions of Romulus (the Romans) and Tatius (the Sabines), a compromise was reached, and the Sabine Numa was elected by the senate as the next king.

At first he refused the offer. His father and Sabine kinsmen, including his teacher and the father of Numa's son-in law, Marcus, along with an embassy of two senators from Rome, banded together to persuade him to accept. In the account of Plutarch and Livy, Numa, after being summoned by the Senate from Cures, was offered the tokens of power amid an enthusiastic reception by the people of Rome. He requested, however, that an augur should divine the opinion of the gods on the prospect of his kingship before he accepted. Jupiter was consulted and the omens were favourable.[4] Thus approved by the Roman and Sabine people as well as the heavens, he took up his position as King of Rome.

According to Plutarch, Numa's first act was to disband the personal guard of 300 so-called "Celeres" (the "Swift") with which Romulus permanently surrounded himself.[7] The gesture is variously interpreted as self-protection in the face of their questionable loyalty, a sign of humility, or a signal of peace and moderation.

Based on Roman chronology, Numa died of old age in 673 BC. He was succeeded by Tullus Hostilius.

Agent of the gods
Numa was traditionally celebrated by the Romans for his wisdom and piety. In addition to the endorsement by Jupiter, he is supposed to have had a direct and personal relationship with a number of deities, most famously the nymph Egeria, who according to legend taught him to be a wise legislator. According to Livy, Numa claimed that he held nightly consultations with Egeria on the proper manner of instituting sacred rites for the city.[8] Plutarch suggests that he played on superstition[9] to give himself an aura of awe and divine allure, in order to cultivate more gentle behaviours among the warlike early Romans, such as honoring the gods, abiding by law, behaving humanely to enemies, and living proper, respectable lives.

Numa was said to have authored several "sacred books" in which he had written down divine teachings, mostly from Egeria and the Muses. Plutarch[10] (citing Valerius Antias) and Livy[11] record that at his request he was buried along with these "sacred books", preferring that the rules and rituals they prescribed be preserved in the living memory of the state priests, rather than preserved as relics subject to forgetfulness and disuse. About half of these books—Plutarch and Livy differ on their number—were thought to cover the priesthoods he had established or developed, including the flamines, pontifices, Salii, and fetiales and their rituals. The other books dealt with philosophy (disciplina sapientiae). According to Plutarch,[10] these books were recovered some four hundred years later (in reality almost five hundred years, i. e. in 181 BC according to Livy 40:29:3-14) at the occasion of a natural accident that exposed the tomb. They were examined by the Senate, deemed to be inappropriate for disclosure to the people, and burned. Dionysius of Halicarnassus[12] hints that they were actually kept as a very close secret by the pontifices.

Numa is reputed to have constrained the two minor gods Picus and Faunus into delivering some prophecies of things to come.[13]

Numa, supported and prepared by Egeria, reportedly held a battle of wits with Jupiter himself, in an apparition whereby Numa sought to gain a protective ritual against lightning strikes and thunder.[13]

Once, when a plague was ravaging the population, a brass shield fell from the sky and was brought to Numa. He declared that Egeria had told him it was a gift from Jupiter to be used for Rome's protection. He ordered ceremonies to give thanks for the gift and quickly brought about an end to the plague. The Ancile became a sacred relic of the Romans[14] and was placed in the care of the Salii.

Institutions attributed to Numa


Numa Pompilius, from Promptuarii Iconum Insigniorum

One of Numa's first acts was the construction of a temple of Janus as an indicator of peace and war. The temple was constructed at the foot of the Argiletum, a road in the city. After securing peace with Rome's neighbours, the doors of the temples were shut[8] and remained so for the duration of Numa's reign, a unique case in Roman history.

Another creation attributed to Numa was the cult of Terminus, a god for boundaries. Through this rite, which involved sacrifices at private properties, boundaries and landmarks, Numa reportedly sought to instill in Romans the respect of lawful property and non-violent relationships with neighbours. The cult of Terminus, preached Numa, involved absence of violence and murder. The god was a testament to justice and a keeper of peace.[15] In a somehow comparable,[16] more moral rather than legal fashion, Numa sought to associate himself with one of the roles of Vegoia in the religious system of the neighbouring Etruscans by deciding to set the official boundaries of the territory of Rome, which Romulus had never wanted, presumably with the same concern of preserving peace.[15]

Recognizing the paramount importance of the Ancile, King Numa had eleven matching shields made,[14] so perfect that no one, even Numa, could distinguish the original from the copies. These shields were the Ancilia, the sacred shields of Jupiter, which were carried each year in a procession by the Salii priests. Numa also established the office and duties of Pontifex Maximus and instituted (Plutarch's version[7]) the flamen of Quirinus, in honour of Romulus, in addition to those of Jupiter and Mars that already existed. Numa also brought the Vestal Virgins to Rome from Alba Longa.[17] Plutarch adds that they were then at the number of two, were later augmented to four by Servius Tullius and stayed so through the ages.

By tradition, Numa promulgated a calendar reform that adjusted the solar and lunar years, introducing the months of January and February.[8]

In other Roman institutions established by Numa, Plutarch thought he detected a Laconian influence, attributing the connection to the Sabine culture of Numa, for "Numa was descended of the Sabines, who declare themselves to be a colony of the Lacedaemonians."

Livy and Dionysius give a largely concordant picture of the vast founding work carried out by Numa concerning Roman religion and religious institutions. Livy's account is concise: it occupies the whole chapters 20 and 21 of his first book.

Livy begins with the priesthoods which Numa established.

He created a residentiary flamen to Jupiter endowed with regal insignia, who could carry out the sacred functions of the royal office, which usually he himself discharged: he did so to avoid the neglect of the rites whenever the king went to war, for he saw the warlike attitude of the Romans. He also created the flamines of Mars and Quirinus, the Vestal virgins, who were salaried by the state treasury, the twelfth Salii of Mars Gradivus with their peculiar custom and ritual. Then he chose Numa Marcius as pontiff. To him he bestowed all the sacred ceremonies, his books and seals. The following words of this passage have been considered a systematic summary exposition of Roman religion:

quibus hostiis, quibus diebus, ad quae templa sacra fierent atque unde in eos sumptus pecunia erogaretur. Cetera quoque omnia publica privataque sacra pontificis scitis subiecit, ut esset quo consultum plebes veniret, ne quid divini iuris negligendo patrios ritus peregrinosque adsciscendo turbaretur. Nec celestes modo caerimonias sed iusta quoque funebria placandosque manes ut idem pontificem edoceret, quaeque prodigia fulminibus a Iove quo visu missa susciperentur atque curarentur.

...[showing] with what victims, upon what days, and at what temples the sacred rites were to be performed, and from what funds the money was to be taken to defray the expenses. He also placed all other religious institutions, public and private, under the control of the decrees of the pontiff, to the end that there might be some authority to whom the people should come to ask advice, to prevent any confusion in the divine worship being caused by their neglecting the ceremonies of their own country, and adopting foreign ones. He further ordained that the same pontiff should instruct the people not only in the ceremonies connected with the heavenly deities, but also in the due performance of funeral solemnities, and how to appease the shades of the dead; and what prodigies sent by lightning or any other phenomenon were to be attended to and expiated.[18]

Livy lists the hostiae, victims, as the first competence of the pontiffs: following come the days, temples, money, other sacred ceremonies, funerals and prodigies. The potential for classification inherent in this text has been remarked by modern historians of Roman religion, even though some, as Bouché-Leclercq, think of a tripartite structure, rather than a division into five (Turchi) or seven parts (Peruzzi). At any rate it is an important document of pontifical derivation that establishes a sort of hierarchic order of competences.

Livy continues saying Numa dedicated an altar to Jupiter Elicius as the source of religious knowledge and consulted the god by means of auguries as to what should be expiated; instituted a yearly festival to Fides (Faith) and commanded the three major flamines to be carried to her temple in an arched chariot and to perform the service with their hands wrapt up to the fingers, meaning Faith had to be sacred as in men's right hand; among many other rites he instituted he dedicated places of the Argei.

Dionysius of Halicarnassus devotes much more space to Numa's religious reforms. In his account the institution of eight priesthoods is attributed to Numa: curiones, flamines, celeres, augurs, vestals, salii, fetials, pontiffs. However, the space he devotes to the description of these priesthoods and the official duties they discharged is very uneven. He says only a few words about the curiones, who were in charge of tending the sacrifices of the curiae; the flamines; the tribuni celerum,[19] who were the bodyguard of the king but who also took part in some religious ceremonies; and the augurs, who were in charge of official divination. He devotes much more attention to the last four priesthoods of his list, particularly the vestals and the salii.

His minute prescriptions about the ceremonies and sacrifices were certainly written down in order to remember them correctly. Plutarch records some of these[20] such as sacrificing an uneven number of victims to the heavenly gods and an even number to the nether gods; the prohibition of making libations to the gods with wine; the prohibition of sacrificing without flour; the necessity of making a complete turn on oneself while praying and worshiping the gods.

The ritual of the spolia opima is ascribed to Numa too by ancient sources.

Finally Arnobius states the indigitamenta were attributed to him.

Numa was credited with dividing the immediate territory of Rome into pagi and establishing the traditional occupational guilds of Rome:

"So, distinguishing the whole people by the several arts and trades, he formed the companies of musicians, goldsmiths, carpenters, dyers, shoemakers, skinners, braziers, and potters; and all other handicraftsmen he composed and reduced into a single company, appointing every one their proper courts, councils, and observances." (Plutarch)
Plutarch, in like manner, tells of the early religion of the Romans, that it was imageless and spiritual. He says Numa "forbade the Romans to represent the deity in the form either of man or of beast. Nor was there among them formerly any image or statue of the Divine Being; during the first one hundred and seventy years they built temples, indeed, and other sacred domes, but placed in them no figure of any kind; persuaded that it is impious to represent things Divine by what is perishable, and that we can have no conception of God but by the understanding".

William Blackstone says that Numa may be credited with "originally inventing" corporations: "They were introduced, as Plutarch says, by Numa; who finding, upon his accession, the city torn to pieces by the two rival factions of Sabines, and Romans, thought it a prudent and politic measure, to subdivide these two into many smaller ones, by instituting separate societies of every manual trade and profession."[21]

Story of the books of Numa
Livy narrates that, in 181BC, while digging in the field of the scriba L. Petilius at the foot of the Ianiculum, peasants found two stone coffers, eight feet long and four feet wide, inscribed both in Latin and in Greek characters, one stating that Numa Pompilus, son of Pompon, king of the Romans was buried (there) and the other that Numa's books were inside it. When Petilius after the advice of his friends opened it, the one that was inscribed with the name of the king was found empty, the other containing two bundles each of seven books, not complete but looking very recent, seven in Latin dealing with pontifical law and seven in Greek of philosophy as it was in that remote past.

The books were shown to other people and the fact became public. Praetor Q. Petilius, who was friends with L. Petilius, requested them, found them very dangerous to religion and told Lucius he would have them burnt, but he allowed him to try and recover them by legal or other means. The scriba brought the case to the tribunes of the plebs, and the tribunes in turn brought it to the senate. The praetor declared he was ready to swear an oath that it was not a good thing either to read or to store those books, and the senate deliberated that the offer of the oath was sufficient by itself, that the books be burnt on the Comitium as soon as possible and that an indemnity fixed by the praetor and the tribunes be paid to the owner. L. Petilius though declined to accept the sum. The books were burnt by the victimarii.

The action of the praetor has been seen as politically motivated, and in accord with the Catonian reaction of those years.[22] It is relevant though that some of the annalists of those times or only a few years later, do not seem to show any doubt about the authenticity of the books.[23] The whole incident has been critically analyzed again by philologist E. Peruzzi, who by comparing the different versions, strives to demonstrate the overall authenticity of the books.[24] By contrast, M.J. Pena's position is more reserved and critical.[25]

Francophone scholars A. Delatte and J. Carcopino believe the incident to be the result of a real initiative of the pythagoric sect of Rome.[26] The fears of the Roman authorities should be explained in connection to the nature of the doctrines contained in the books, which are supposed to have contained a type of physikòs lógos, a partly moral and partly cosmological interpretation of religious beliefs that has been proven by Delatte to be proper of the ancient pythagorism. Part of it must have been in contradiction with the beliefs of fulgural and augural art and of the procuratio of the prodigies.[27] Most ancient authors relate the presence of treatises of pythagoric philosophy, but some, as Sempronius Tuditanus,[28] mention only religious decrees.[29]

Поријеклом Сабињанина којем се приписују важне религијске и политичке институције у древном Риму као што су Римски календар, Весталке, Марсов култ, култ Јупитера и култ Ромула.

Numa Pompilio riceve dalla ninfa Egeria le leggi di Roma, Felice Giani, 1806.

 

[Khal Drogo]

За разлику од филма Il primo re (2019) кроз који је испоштовано предање о самом зачетку Рима, кроз серију Romulus (завршено 8 од 10 епизода)

Имамо један алтернативни приказ самог зачетка Рима. Наравно има ту пуно фикције а и сама прихваћена легенда о постанку Рима је више фикција и предање које је остало у рукопису писаном много вијекова послије тих догађаја него ли има потврду у неком поузданом примарном извору.
Не улазећи у саму вриједност ове филмске серије, оно што jе занимљиво, кроз ову серију, први Римљани нису изгнаници из града-државе Алба Лонго и околних латинских градова, значи нису Латини како је прихваћено, већ су такође изгнаници али Оски који су уточиште нашли у латинској земљи.
Оски су били значајна етничка скупина која је у том времену, VIII вијек п.н.е. имала пребивалиште на простору јужне Италије. Временом како је Рим јачао потпали су под власт Рима.
Осачким језиком, поред Оска говорили су још неки народи на том простору од којих су најзначајнији Самнити и Аурунци.

Осачки се задржао дуго времена на Апенинском полуострву, све до око 80.године п.н.е. када је забрањена употреба осачког у службеној преписци у Римској републици, иако има неких рукописа који су остали и из каснијег времена. До данас је откривено око 800 углавном краћих текстова на осачком, а ако погледамо ријечник познатих ријечи осачког (овдје) примијетићемо да је доста ријечи јако слично или истовјетно латинском. Но оно што је занимљиво, имамо код доста ријечи запањујуће разлике у односу на латински, што је јако необично ако пођемо од претпоставке да су у питању сродни језици.
Објашњење би могло бити, а ако би пошли од тога да све у овој серији и није фикција, да је класични латински који се говорио у времену касне републике и почетка принципата заправо мјешавина раног латинског и осачког након што су се ови Оски изгнаници стопили са Латинима.
Наравно, 7 вијекова је и у историји и у генези језика јако дуг период, осачким су зборили и Самнити, итекако значајан народ који би повремено живио у кохабитацији са Римљанима, тј Латинима

Али су вођена и три велика рата, први самнитски рат вођен је од 343-341. године п.н.е,, други самнитски рат 327-304. п.н.е., и трећи самнитски рат 298-291. године п.н е., након којег је моћ Самнита била сломљена. Остали су вјерни Риму све до устанка у Савезничком рату 90-88. године п.н.е. који је завршен додјелом пуног римског грађанског права Самнитима.
И кроз читаво то вријеме кохабитације и борби за превласт, могуће је да су Римљани преузели и неке осачке ријечи од Самнита (и обрнуто), и одатле те сличности латинског и осачког.

У сваком случају, занимљив поглед у поменутој сетији на сам постанак Рима.

 

[Khal Drogo]

Документарац који нам описује живот и дјела легендарног трећег римског краља Тула Хостилија

Трећи римски краљ Тул Хостилије (овдје)

Spojler: Tullus Hostilius

Tullus Hostilius

Tullus Hostilius (r. 673–642 BC) was the legendary third king of Rome. He succeeded Numa Pompilius and was succeeded by Ancus Marcius. Unlike his predecessor, Tullus was known as a warlike king who according to the Roman Historian Livy, believed the more peaceful nature of his predecessor had weakened Rome. It has been attested that he sought out war and was even more warlike than the first king of Rome, Romulus.[1] Accounts of the death of Tullus Hostillus vary. In the mythological version of events Livy describes, he had angered Jupiter who then killed him with a bolt of lightning.[2] Non mythological sources on the other hand describe that he died of plague.[3]
Tullus Hostilius was the grandson of Hostus Hostilius, who had fought with Romulus and died during the Sabine invasion of Rome.[4]
The principal feature of Tullus' reign was the defeat of Alba Longa. After Alba Longa was beaten (by the victory of three Roman champions over three Albans), Alba Longa became Rome's vassal state.
Hostilius during his reign created the college of the Fetiales that concluded all treaties in the name of Rome.

Historical Events
Two distinctive events are traditionally ascribed to Tullus's reign. Historians regard the events as having taken place during the early regal period, but the question of whether the events should be directly associated with Tullus is debatable.

The first event is the destruction of Alba Longa. The historical record shows that the Alban Hills were the site of a large settlement and that this settlement fell under Roman power during the regal period. Details are uncertain about when and by whom Alba Longa was destroyed. It was almost certainly subjugated at a later date than that given by Livy and it may have been destroyed by the Latins and not by the Romans (who might have regarded the destruction of their own traditional mother-country as impious).[citation needed]

The Battle of Alba Longa
The battle for Alba Longa was settled by having two rare set of triplets that were born both to the cities of Alba Longa and Rome battle in mortal combat for the honor of their city. The last person standing alive would be the winner, and his city would win the war without having their armies engage in battle. The story states that these triplets were singled out as champions of both cities[5]. According to Livy, it is generally believed that the triplets were named Horatii and Curiatii but it is not known which belonged to which side. However his account does say that the majority believed that the Horatii belonged to Rome, and the Curiatii, Alba Longa.[6] After battling a long time, the last Roman brother emerged as victor, thus Rome and Tullus Hostilius won the battle for Alba Longa. After battling a long time, the last Horatii brother emerged as victor, thus Rome and Tullus Hostilius won the battle for Alba Longa.[7]

The Alban dictator Mettius Fufetius subsequently betrayed Rome, and Tullus ordered Alba Longa to be destroyed and forced the migration of the Alban citizenry to Rome, where they were integrated and became Roman citizens.

Mettius Fufetius betrayed Rome during the war with the Etruscans, where Rome requested Alban military assistance, which Mettius agreed to, but also had a secret agreement with the Etruscans to desert Rome in the heat of battle, leaving Tullus alone to fight the battle. Mettius also betrayed the Etruscans by not joining in the battle at all.[8] But Tullus won the battle despite the betrayal. Mettius was taken prisoner by Tullus.[4]

For the betrayal against Rome, Tullus had Mettius Fufetius tied between two chariots and had the horses behinds smacked, had the horses ripped Mettius Fufetius apart, into two pieces.[9] Per Jaclyn Neel, this was the first and last time the Romans used this method of execution.[10]

The Construction of the Curia Hostilia
Tullus's second alleged historical accomplishment was the construction of the original Roman Senate House, the Curia Hostilia. After the incorporation of leaders from Alba Longa into the senate, it became necessary to erect a new building to accommodate the now much bigger Roman Senate. Thus the Curia Hostilla was built.[11] It was universally held by tradition to have been built by—and named in honor of—Tullus, and its remains on the northwestern edge of the Forum have been dated to around 600 BC.[12] Although that date falls well outside the traditionally-ascribed period of Tullus Hostilius' reign, scholars are dubious regarding the tales of the overly-long reigns of the Roman kings—with an average reign of 34 years-per-king, the traditional chronology would be without historical parallel (the royal rulers of the remarkably stable and healthy English monarchy have an average reign of 21 years each). Recent archaeological research supports historian Tim Cornell's proposal of a more-plausible chronology which contracts the regal period from 240 years to around 120 years. This places the historical accomplishments of the kings between 625 BC—the date that the archaeological record shows the first signs of Rome's urbanisation and unification—and 500 BC.[12] Using this timeframe, the construction of the Curia Hostilia is possible during the reign of Tullus Hostilius. It would also explain things which are otherwise puzzling: Tullus's name being attached to the building, and how, as Roman traditions attest, Tullus could have led Rome's successful wars against the Fidenae and Veii and the Sabines.

Myth

Tullus Hostilius defeating the army of Veii and Fidenae, modern fresco.

As with those of all the early kings of Rome, the events ascribed to the reign of Tullus Hostilius are treated with scepticism by modern historians. Part of this is due to obvious flaws in the literary tradition describing the kings: much like the confusion the Ancients exhibited in attributing identical accomplishments to both Tarquinius Priscus and Tarquinius Superbus, the accomplishments of Tullus Hostilius are thought by many scholars to be rhetorical doublet of those of Romulus. Both are brought up among shepherds, carry on war against Fidenae and Veii, double the number of citizens, and organize the army. Additionally, Tullus Hostilius' warlike and ferocious character seems to be little more than a contrasting stereotype to that of the peaceable, devout Numa Pompilius; the first Roman annalists may merely have imputed aggressive qualities to Hostilius by naively parsing his gentile name (Hostilius meaning "hostile" in Latin).

Hostilius was probably a historical figure, however, in the strict sense that a man bearing the name Tullus Hostilius likely reigned as king in Rome. The most compelling evidence is his name: "Tullus" is a unique praenomen in Roman culture, and his gentile name is obscure and linguistically archaic enough to rule out the possibility that he was a crude later invention.

Death of Tullus Hostilius
According to Livy, Tullus paid little heed to religious observances during his reign, thinking them unworthy of a king's attention. However, at the close of his reign, Rome was affected by a series of prophecies including a shower of stones on the Alban Mount (in response to which a public religious festival of nine days was held – a novendialis), a loud voice was heard on the summit of the mount complaining that the Albans had failed to show devotion to their former gods, and a pestilence struck in Rome. King Tullus became ill and was filled with superstition. He reviewed the commentaries of Numa Pompilius and attempted to carry out sacrifices recommended by him. However, Tullus did not undertake the ceremony to Jupiter Elicius correctly, and both he and his house were struck by lightning and reduced to ashes as a result of the anger of Jupiter..

There are two versions concerning the death of Tullus Hostilius and his family, the first one consists of a myth that his house was hit by lightning and everyone with the house was killed and the house burnt to the ground with no survivors. The second account is that Ancus Marcius and some of his followers went to Tullus Hostilius's home with the intent of killing the whole family to ensure that there was no heir to the throne. They somehow hid their swords under their robes, and once entry into the home was attained, proceeded to kill Tullus and his entire family and servants, then razed the house to the ground.[13][14]

In fiction
Incidents from legends surrounding Tullus Hostilius were used as the basis of opera librettos during the baroque period in music, beginning with a Tullo Ostilio opera performed in Rome in 1694 with music of Giovanni Bononcini. Operatic pastiches with the title Tullo Ostilio performed in Prague in 1727 and Brno in 1735 included music of Antonio Vivaldi. Consistent with contemporary conventions, the stories concentrate on concocted love stories involving members of the principal character's family.

Tullus Hostilius was played by Robert Keith in the 1961 film Duel of Champions, which centered around the Horatii.

Tullus is briefly mentioned in the Aeneid in the description of Aeneas' shield. He is described as hauling away the remains of the liar Mettius through the brush.

He is a character in Philip Jose Farmer's novel Riverworld. After the Resurrection, he has teamed up with Hermann Göring to run a slave-state.

Наслijедио је Нуму Помпилија и владао 673-642.године п.н.е. За разлику од претходника Тул Хостилије бјеше ратоборан краљ, водио је успjешне ратове против Фидена, Сабињана и етрурског града Веји.
За његовог времена Рим је по први пута проширио своју териториу ван граница града. Такође, ту су и ратови против великог ривала, града-државе Алба Лонго, први рат је завршио, како сам и примијетио nа претходој страници, мегданом по тројице одаbраних мегданџија, тројица браће, на римској страни Хорацији а на страни Алба Лонго Куријацији, гдје је један од браће Хорацији однио коначну побједу.
Касније је Тул Хостилије на кваран начин заробио и убио краља Алба Лонге, поробио војску, град разрушио а становништво превео у Рим. Тај чин се правдао наводном издајом што је мало вјероватно.

Battle of Tullus Hostilius and the Veientes, Giuseppe Cesari, painted c.1595.

 

[Statler and Waldorf]

Не улазећи у саму вриједност ове филмске серије, оно што jе занимљиво, кроз ову серију, први Римљани нису изгнаници из града-државе Алба Лонго и околних латинских градова, значи нису Латини како је прихваћено, већ су такође изгнаници али Оски који су уточиште нашли у латинској земљи.
Оски су били значајна етничка скупина која је у том времену, VIII вијек п.н.е. имала пребивалиште на простору јужне Италије. Временом како је Рим јачао потпали су под власт Рима.
Осачким језиком, поред Оска говорили су још неки народи на том простору од којих су најзначајнији Самнити и Аурунци.

сећам се да сам гледао, прилично давно, неку документарну емисију, која се бавила археолошким истраживањима најдубљих слојева историје града Рима. оно што је и за саме археологе било изненађење су налази који су потврдили да најстарији становници града нису били ни Латини нити њихови суседи, него дошљаци из прекоморских крајева, чиме се легенда о Енеји и његовим избеглим Тројанцима неочекивано потврдила.

 

[suave]

Ne znam kakvi su stavovi Salmedina Mesihovića po nekim drugim pitanjima, ali što se tiče vremena starih Rimljana pravi odlične knjige. Sastavio je odličnu hrestomatiju antičkih tekstova o počecima starog Rima

https://archive.org/details/Hrestomatija.Origines./page/n9/mode/2up

 

[Khal Drogo]

Италијански играни филм "Duel of Champions" из 1961.године који обрађује догађаје током рата између Рима и града-државе Алба Лонго и мегдан по тројице одабраних мегданџија, браће Хорацији испред Рима и браће Куријацији испред Алба Лонге;

 

[Pumpaj Dinstanović]

Ne mogu da nađem neku svežiu temu...mislim da ju je postavljač imao.

 

[suave]

Ne mogu da nađem neku svežiu temu...mislim da ju je postavljač imao.

Za ovo bi pre trebalo otvoriti posebnu temu "Rimljani na Balkanu" ili "Odnos Rimljana i Grka" (gde bi se govorilo i o drevnim Makedoncima)

 

[NickFreakyrgios]

 

[Khal Drogo]

Документарац који нам описује живот и дјела легендарног четвртог римског краља Анка Марција;

Анко Марције (овдје), четврти римски краљ

Spojler: Ancus Marcius

Ancus Marcius

King of Rome
Ancus Marcius or Martius
Ancus Martius, fictional 16th-century depiction published by Guillaume Rouillé
Reign	642–617 BC[1]
Predecessor	Tullus Hostilius
Successor	Lucius Tarquinius Priscus
Father	Numa Marcius or (Marcius)
Mother	Pompilia

Ancus Marcius (c. 677–617 BC;[2] reigned 642–617 BC)[1] was the legendary fourth king of Rome.[3][4][5]Upon the death of the previous king, Tullus Hostilius, the Roman Senate appointed an interrex, who in turn called a session of the assembly of the people who elected the new king.[6] Ancus is said to have ruled by waging war as Romulus did, while also promoting peace and religion as Numa did.[7]
Ancus Marcius was believed by the Romans to have been the namesake of the Marcii, a Plebeian family.[8][9][10]

O: diademed head of Ancus Marcius, lituusbehind ANCVS	R: equestrian statue on 5 arches of aqueduct (Aqua Marcia) PHILIPPVS A-Q-V-A-(MAR)
Silver denarius struck by Lucius Marcius Philippus in Rome 56 BC.

Contents

• 1 Background
• 2 First acts as King
• 3 War
• 4 Death and successor
• 5 References

Background
Ancus was the son of Marcius (whose father, also named Marcius, had been a close friend of Numa Pompilius, who may be identified with Numa Marcius,[11] and Pompilia (daughter of Numa Pompilius).[6] Ancus Marcius was also the grandson of Numa and therefore a Sabine.[12][13][14]According to Festus, Marcius had the surname of Ancus from his crooked arm (ancus signifying "bent" in Latin).

First acts as King
According to Livy, Ancus's first act as king was to order the Pontifex Maximus to copy the text concerning the performance of public ceremonies of religion from the commentaries of Numa Pompilius to be displayed to the public on wooden tablets, so that the rites of religion should no longer be neglected or improperly performed.[6][15]He reinstated the religious edicts that were created by Numa that had been removed when Tullus was king.[16]

War
Ancus waged war successfully against the Latins, and a number of them were settled on the Aventine Hill.[17] According to Livy the war was commenced by the Latins who anticipated Ancus would follow the pious pursuit of peace adopted by his grandfather, Numa Pompilius. The Latins initially made an incursion on Roman lands. When a Roman embassy sought restitution for the damage, the Latins gave a contemptuous reply. Ancus accordingly declared war on the Latins. The declaration is notable since, according to Livy, it was the first time that the Romans had declared war by means of the rites of the fetials.[6]



A coin depicting Ancus Marcius and Numa Pompilius side-by-side


Ostia on a map of Rome (highlighted in bright red)

Ancus Marcius marched from Rome with a newly levied army and took the Latin town of Politorium (situated near the town of Lanuvium) by storm. Its residents were removed to settle on the Aventine Hill in Rome as new citizens, following the Roman traditions from wars with the Sabines and Albans. When the other Latins subsequently occupied the empty town of Politorium, Ancus took the town again and demolished it.[17] The Latin villages of Tellenae and Ficana were also sacked and demolished.

The war then focused on the Latin town of Medullia. The town had a strong garrison and was well fortified. Several engagements took place outside the town and the Romans were eventually victorious. Ancus returned to Rome with a large amount of loot. More Latins were brought to Rome as citizens and were settled at the foot of the Aventine near the Palatine Hill, by the temple of Murcia. Ancus Marcius incorporated the Janiculum into the city, fortifying it with a wall and connecting it with the city by a wooden bridge across the Tiber,[18] the Pons Sublicius. To protect the bridge from enemy attacks, Ancus had the end that was facing the Janiculum fortified.[19] Ancus also took over Fidenea to expand Romes influence across the Tiber[20] On the land side of the city he constructed the Fossa Quiritium, a ditch fortification. He also built Rome's first prison, the Mamertine prison.[17]

He extended Roman territory to the sea, founding the port of Ostia,[21] establishing salt-works around the port,[18] [22]and taking the Silva Maesia, an area of coastal forest north of the Tiber, from the Veientes. He expanded the temple of Jupiter Feretrius to reflect these territorial successes.[17] According to a reconstruction of the Fasti Triumphales, Ancus Marcius celebrated at least one triumph, over the Sabines and Veientes.

Death and successor
Ancus Marcius is reported to have died of natural causes in the 24th year of his reign, at the age of 60.[23] He had two sons, one of which would likely take the throne. A member of Ancus' court, Lucius Tarquinius Priscus, ensured that Ancus' sons would be out of Rome so he could put together an election where he would gain the support of the Roman people[24]

Ancus Marcius was succeeded by his friend Lucius Tarquinius Priscus,[25][26] who was ultimately assassinated by the sons of Ancus Marcius.[27] Later, during the Republic and the Empire, the prominent Gens Marcia claimed descent from Ancus Marcius.

Владао је од 642. до 617.године п.н.е., унук Нума Помпилије, што ће рећи да је био други Сабиљанин на римском пријестољу, остао је упамће као краљ који је објединио врлине Ромула и Нуме, ратовао је бескромисно попут Ромула и за свог владања тежио миру, просперитету и промоцији религије попут Нуме.

Анко Марције одаје почаст Тарквининју Приску, који ће га наслиједити на римском пријестољу.

 

[Pumpaj Dinstanović]

 

[Khal Drogo]

Мегдан браће Хорација против браће Куријација (овдје)

Spojler: Horatii and Curiatii

Horatii and Curiatii

In the ancient Roman legend of the kingdom era, the Horatii were triplet warriors who lived during the reign of Tullus Hostilius. The accounts of their epic clash with the Curiatii and the murder of their sister by Publius, the sole survivor of the battle, appear in the writings of Livy.[1]


War with Alba Longa
Livy recounts this tale in the first book of his History of Rome. During the Roman king Tullus Hostilius' war with the neighboring city of Alba Longa, it was agreed that fighting a costly war between their armies would leave the door open for an Etruscan invasion. Sabine dictator Mettius Fufetius appealed to Tullus Hostilius that the conflict should be settled by a fight to the death between the Roman Horatii triplets and their Alban counterparts, known as the Curiatii. They met on the battlefield between the lines as the two armies and their countrymen looked on.

With so much at stake, both sides fought bravely. The Horatii had wounded all three Curiatii, but two of the Romans were killed in the process. That left their brother Publius alone and surrounded by the three Albans. Though he was uninjured, Publius realized he stood no chance against all three of his enemies together. So he began to run across the battlefield instead. The Albans pursued him, each as fast as their individual injuries permitted. This was exactly what he had hoped they would do, and after they had gone far enough, he saw that the Curiatii had become staggered and were separated from each another. His plan had worked perfectly. He turned and launched a furious attack on the first, least-injured Curiatius and slew him.

The Roman spectators, who, moments before, had been sure of defeat, began cheering wildly as the Albans began shouting at the Curiatii to regroup in the face of Publius' onslaught. But before they could, the Horatius caught up to the second Curiatius and killed him as his brother, helpless, looked on. The final Curiatius was physically spent from his wounds and the chase. His hope had been crushed by watching both of his brothers die. He managed to unsteadily stand his ground and faced the Horatius, who was heartened by his wildly successful strategy and confident of his imminent victory. Publius declared that he had killed the first two Curiatii for his fallen brothers. He would kill this last one for the Roman cause and their rule over the Albans. He thrust his sword down the Alban's throat and took the armor of his slain enemies as the spoils of his victory.

Afterwards, the Alban dictator Mettius honored the treaty and Alba Longa briefly accepted Roman rule, before provoking a war with the Fidenates and betraying Rome.

Homecoming of Publius

The victorious Horatius returned to a hero's welcome. Before the war had broken out, Publius' sister, Camilla, had been engaged to one of the Alban triplets. When she saw the cloak that she herself had woven and given to the Curiatius on her brother's shoulder, now stained with his blood, she realized that her betrothed had been slain. Camilla was overcome with grief and began wailing and crying out his name. Proclaiming that no Roman woman should mourn Rome's fallen enemies, Publius killed his sister on the spot.

For his crime, he was condemned to death. On the advice of a jurist named Tullus, Publius appealed to one of the popular assemblies. In defense of his son, the Horatius' father, also Publius, spoke of the recent victory and entreated them to spare his last surviving son (his fourth son, a brother of the Horatii, had also died). The assembly was persuaded and Publius' sentence was commuted. This may be the source of the Roman tradition of allowing the condemned to appeal their sentences to the populace.

Publius the elder was required to offer a sacrifice to atone for his son's crime and from that time forward, the Horatia family made it a tradition to offer the same. The spoils of the victory were hung in a place that became known as Pila Horatia. A wooden beam was erected on the slope of the Oppian Hill, which was called the Sororium Tigillum (Sister's Beam). It symbolized a yoke, under which Publius the younger was made to pass. It remained standing long after his death.

Којим је окончан рат Рима и Алба Лонге половином VII вијека, убиство сестре Публија Хорација која је заплакала над тијелом вољеног, једног од браће Куријација, коју је брат оптужио да Римљанка не би смјела плакати за палим непријатељима Рима и убио, бјеше честа инспирација умјетницима који су кроз своје слике овјековјечили те догађаје.

The Oath of the Horatii, Jacques-Louis David, painted 1784.

Combat of the Horatii and the Curiatii, Fulchran-Jean Harriet, painted 1798.

Horatius Slays his Sister, Louis-Jean-François Lagrenée, painted 1750-54.

Horatius Killing his Sister, Victor Maximilien Potain, painted 1785.

Horatius Slaying His Sister after the Defeat of the Curiatii, Francesco de Mura, painted c 1760.

 

[Khal Drogo]

Документарац који описује живот и дјела легендарног петог римског краља Луција Тарквинија Приска;

Луције Тарквиније Приск (лат. Lucius Tarquinius Priscus) или Тарквиније I (овдје);

Spojler: Lucius Tarquinius Priscus

Lucius Tarquinius Priscus

King of Rome
Lucius Tarquinius Priscus
Lucius Tarquinius Priscus, 16th-century depiction published by Guillaume Rouillé
Reign	616–579 BC
Predecessor	Ancus Marcius
Successor	Servius Tullius
Spouse	Tanaquil
Issue	Tarquinia Lucius Tarquinius Arruns Tarquinius
Father	Demaratus of Corinth

Lucius Tarquinius Priscus, or Tarquin the Elder, was the legendary fifth king of Rome and first of its Etruscan dynasty. He reigned from 616 to 579 BC. Tarquinius expanded Roman power through military conquest and grand architectural constructions. His wife was the prophet Tanaquil.[1]
Not much is known about the early life of Lucius Tarquinius Priscus. According to Livy, Tarquin came from Etruria. Livy claims that his original Etruscan name was Lucumo, but since lucumo (Etruscan Lauchume) is the Etruscan word for "king", there is reason to believe that Priscus' name and title have been confused in the official tradition. After inheriting his father's entire fortune, Lucius attempted to gain a political office. However, he was prohibited from obtaining political office in Tarquinii because of the ethnicity of his father, Demaratus, who came from the Greek city of Corinth. As a result, his wife Tanaquil advised him to relocate to Rome. Legend has it that on his arrival in Rome in a chariot, an eagle took his cap, flew away and then returned it back upon his head. Tanaquil, who was skilled in prophecy, interpreted this as an omen of his future greatness. In Rome, he attained respect through his courtesy. King Ancus Marcius noticed Tarquinius and, by his will, appointed Tarquinius guardian of his own sons.[2]

King of Rome
Rise to Power
Although Ancus Marcius, was the grandson of Numa Pompilius, the second King of Rome, the principle of hereditary monarchy was not yet established at Rome; none of the first three kings had been succeeded by their sons, and each subsequent king had been acclaimed by the people. Upon the death of Marcius, Tarquin addressed the Comitia Curiata and convinced them that he should be elected king over Marcius' natural sons, who were still only youths.[3] Making him the first Roman king to ever to actively succeeded at lobbying for the throne.[4] In one tradition, the sons were away on a hunting expedition at the time of their father's death, and were thus unable to affect the assembly's choice.[5]

Political Reform
According to Livy, Tarquin increased the number of the Senate to 300 by adding one hundred men from the leading minor families.[5] Among these was the family of the Octavii, from whom the first emperor, Augustus, was descended.[6] He did so with the hope that those added to the Senate would be grateful for their position and so loyalty to him, thus strengthening his rule as king.[7]


Tarquin and the Eagle
Military Conquest
Lucius Tarquinius Priscus is accredited with Expanding Rome's borders. He did so through conquest of the surrounding tribes. Those tribes were the Latins, Sabines, and Etruscans.

War With The Latins
Tarquin's first war was waged against the Latins. Tarquinius took the Latin town of Apiolae by storm and took great booty from there back to Rome.[5] According to the Fasti Triumphales, this war must have occurred prior to 588 BC. The Latins claimed that peace treaties developed by Romulus and the other Roman kings no longer applied and such launched the first set of attacks. Seeing the opportunity to incorporate the Latins into Rome's ranks, Tarquin quickly responded conquering multiple Latin cities. As a result, the Latins requested help from the Sabines and Etruscans. Choosing not to split up his military power, Tarquin choose to keep the attack on the Latins leading to a Roman victory.[8]

War With The Sabines
After conquering the Latins Tarquin began his assault on the Sabines. having their basecamp at the corner of two rivers. The Sabines were able to move their troops quickly and efficiently. Using his military cunning Tarquin choose to launch a surprise attack on the base at night. He did this by setting a fleet of small boats a flame and then sending them down the river to set the Sabine camp on fire. While the Sabines' were focused on dowsing the flames, Tarquin and his troops moved in to dismantle the camp.[9]

Later his military ability was then tested by an attack from the Sabines.Tarquin doubled the numbers of equites to help the war effort.[2] The Sabines were defeated after difficult street fighting in the city of Rome.[10] In the peace negotiations that followed, Tarquin received the town of Collatia, and appointed his nephew, Arruns Tarquinius, better known as Egerius, as commander of the garrison there. Tarquin returned to Rome and celebrated a triumph on September 13, 585 BC.[11]

Subsequently, the Latin cities of Corniculum, old Ficulea, Cameria, Crustumerium, Ameriola, Medullia, and Nomentum were subdued and became Roman.[12]

War With The Etruscans
Tarquin also wished to seek peace with the Etruscans, but they refused. Since Tarquin had kept the captured Etruscan auxiliaries prisoners for meddling in the war with the Sabines, the five Etruscan cities who had taken part declared war on Rome.[13] Seven other Etruscan cities joined forces with them. The Etruscans soon captured the Roman colony at Fidenae, which thereupon became the focal point of the war. After several bloody battles, Tarquin was once again victorious, and he subjugated the Etruscan cities who had taken part in the war. At the successful conclusion of each of his wars, Rome was enriched by Tarquin's plunder. [14]

Construction

Tarquin the Elder consulting Attus Nevius the Augur

Tarquin is said to have built the Circus Maximus, the first and largest stadium at Rome, for chariot racing.[15] The Circus Maximus started out as an underwhelming piece of land, but was built into a grand and beautiful stadium. Raised seating was erected privately by the senators and equites, and other areas were marked out for private citizens. There the king established a series of annual games; according to Livy, the first horses and boxers to participate were brought from Etruria.[5] It received the name Circus Maximus as a way to set it apart from the other stadiums built at this time in a similar fashion.[16]

After a great flood, Tarquin drained the damp lowlands of Rome by constructing the Cloaca Maxima, Rome's great sewer.[15] The arch was constructed in 578 B.C and stole inspiration from Etruscan structures of the earlier period.[17] He also constructed a stone wall around the city, and began the construction of a temple in honour of Jupiter Optimus Maximus on the Capitoline Hill. The latter is said to have been funded in part by the plunder seized from the Sabines.[12]

Shows of Triumph
Tarquinius was the first Roman ruler to ever celebrate a Roman triumph. According to Florus, Tarquin celebrated his triumphs in the Etruscan fashion, riding a golden chariot drawn by four horses,[15] while wearing a gold-embroidered toga and the tunica palmata, a tunic upon which palm-leaves were embroidered. He also introduced other Etruscan insignia of civilian authority and military distinction: the sceptre of the king; the trabea, a purple garment that varied in form, but was perhaps most often used as a mantle; the fasces carried by the lictors; the curule chair; the toga praetexta, later worn by various magistrates and officials; the rings worn by senators; the paludamentum, a cloak associated with military command; and the phalera, a disc of metal worn on a soldier's breastplate during parades, or displayed on the standards of various military units.[18] Strabo reports that Tarquin introduced Etruscan sacrificial and divinitory rites, as well as the tuba, a straight horn used chiefly for military purposes.[19] As a result, most classical Roman symbols for war harken back to his time as king.

Death and succession
Tarquin is said to have reigned for thirty-eight years. According to legend, the sons of his predecessor, Ancus Marcius, believed that the throne should have been theirs. They arranged the king's assassination, disguised as a riot, during which Tarquin received a fatal blow to the head by an ax. However, the queen, Tanaquil, gave out that the king was merely wounded, and took advantage of the confusion to establish Servius Tullius as regent; when the death of Tarquin was confirmed, Tullius became king, in place of Marcius' sons, or those of Tarquin.

Tullius, said to have been the son of Servius Tullius, a prince of Corniculum who had fallen in battle against Tarquin, was brought to the palace as a child with his mother, Ocreisia. According to legend, Tanaquil discovered his potential for greatness by means of various omens, and therefore preferred him to her own sons.[20] Tullius married Tarquinia, one of Priscus daughters, thus providing a vital link between the families. Tullius' own daughters were subsequently married to the king's sons (or, in some traditions, grandsons), Lucius and Arruns.[21]

Most ancient writers regarded Tarquin as the father of Lucius Tarquinius Superbus, the seventh and last King of Rome, but some stated that the younger Tarquin was his grandson. As the younger Tarquin died about 496 BC, more than eighty years after Tarquinius Priscus, chronology seems to support the latter tradition. An Etruscan legend related by the emperor Claudius equates Servius Tullius with Macstarna (apparently the Etruscan equivalent of the Latin magister), a companion of the Etruscan heroes Aulus and Caelius Vibenna, who helped free the brothers from captivity, slaying their captors, including a Roman named Gnaeus Tarquinius. This episode is depicted in a fresco at the tomb of the Etruscan Saties family at Vulci, now known as the François Tomb. This tradition suggests that perhaps the sons of the elder Tarquin attempted to seize power, but were defeated by the regent, Servius Tullius, and his companions; Tullius would then have attempted to end the dynastic struggle by marrying his daughters to the grandsons of Tarquinius Priscus. However, this plan ultimately failed, as Tullius was himself assassinated at the instigation of his son-in-law, who succeeded him.

Владао је од 617.год. п. н. е. до 579. год. п. н. е..
Према предању, Луције Приск се мигрирао у Рим из етрурског града Тарквинија са својом женом као врло богат и амбициозан човјек зато што му није била одобрена нека висока дужност у његовом родном граду. Предање каже да чим је стигао у Рим, знао је да ће постати краљ. Своју каријеру у Риму почео је као адвокат синова тадашњег краља Анка Марција. По краљевој смрти успио је увјерити народну скупштину да га изаберу за краља.
За свог владања изградио је Циркус Максимус, хиподром за коњичке трке, Јупитеров храм на Капитолу. каналима је послије једне велике поплаве исушио простор за Римски Форум.
Ратовао је успјешно са Сабињанима, освојио више градова и значајно увећао териториј Рима.
Након тридесетосмогодишње владавине, бива убијен по наређењу синова Анка Марција. За насљедника бива изабран Сервије Тулије, једна од најзначајнијих личности древног Рима.

Tarquin the Elder consulting Attus Nevius the Augur, Sebastiano Ricci

Lucius Tarquinius Priscus assassinated

 

[Bren]

Sjajna tema. Odavno nisam naleteo na ovako edukativnu i zanimljivu temu. Pohvalio bih gospodina @Khal Drogo a i sve ostale na impresivnim objašnjenjima i tumačenjima. Sjajno...

 

[suave]

Na Courseri se mogu pronaći zanimljivi tečajevi. Jedan od njih je i "The changing landscape of ancient Rome. Archaeology and history of the Palatine Hill" koji se bavi pitanjima pokrenutim na ovoj temi, kako je nastao Rim i kako se od naselja brončanog doba pretvorio u veliki grad sa trajnom istorijskom reputacijom. Ovo je deo predavanja sa drugog časa "Rome from bronze age to iron age", a zainteresovanima su dostupni i prethodni i naknadni časovi. Ne znam koliko znači moja preporuka, ali toplo preporučujem pomenuto predavanje

https://www.coursera.org/lecture/pa...ry/2-3-rome-from-bronze-age-to-iron-age-XWPvb

 

[Meliot]

21. aprila 753. godine p.n.e. prema istoričaru Marku Terenciju Varonu, osnovan je Rim. Rimljani od tada počinju računanje vremena ako se dobro sećam.

Marko Terencije Varon izračunao je, prema legendi, da je Romul – jedan od dvojice sinova Ree Silvije i boga Marsa, baš na taj dan osnovao grad na mestu na kom je vučica, prema legendi takođe, dojila njega i njegovog brata Rema nakon što je kralj Amulije naredio svom robu da ih baci u reku Tibar.

Nešto slično imaju i Grci, odnosno i oni počinju računanje vremena od prvih antičkih Olimpijskih igara 776. godine p.n.e. Za vreme trajanja Olimpijskih igara vladao je mir među grčkim gradovima polisima.

Kulture antičkog Rima i Grčke imaju dosta sličnosti. Svi znamo da grčka božanstva imaju svoje pandane u rimskoj mitologiji.

Možda na osnovu ovih sličnosti možemo pretpostaviti da su antički Grci i osnivači antičkog Rima?

 

[Meliot]

Drago mi je da se još neki forumaši slažu sa mojom pretpostavkom.

 

[Meliot]

A što se tiče Grka njihovo poreklo po meni treba tražiti na Bliskom Istoku, ili na području Mesopotamije. I Feničani i antički Grci su bili poznati kao dobri morepolovci i trgovci. Kao i osnivači kolonija po Sredozemlju.

FENIKIJA I NJENE KOLONIJE

PODRUČJA GRČKE KOLONIZACIJE

 

[Meliot]

Genetska mapa Evrope i distribucija halogrupe E. Pa uporedite i sami donesite zaključak.