In the meantime Rome increased by the destruction of Alba. The number of citizens was doubled. The Coelian Mount was added to the city, and, in order that it might be more thickly populated, Tullus selected it as a site for his palace, and subsequently took up his abode there. The leading men of the Albans he enrolled among the patricians, that that division of the state also might increase, the Tullii, Servilii, Quinctii, Geganii, Curiatii, Cloelii; and as a consecrated place of meeting for the order thus augmented by himself he built a senate-house, which was called Hostilia[30] even down to the time of our fathers. Further, that all ranks might acquire some additional strength from the new people, he chose ten troops of horsemen from among the Albans: he likewise recruited the old legions, and raised new ones, by additions from the same source. Trusting to this increase of strength, Tullus declared war against the Sabines, a nation at that time the most powerful, next to the Etruscans, in men and arms. On both sides wrongs had been committed, and satisfaction demanded in vain. Tullus complained that some Roman merchants had been seized in a crowded market near the temple of Feronia:[31] the Sabines that some of their people had previously taken refuge in the asylum, and had been detained at Rome. These were put forward as the causes of the war. The Sabines, well aware both that a portion of their strength had been settled at Rome by Tatius, and that the Roman power had also been lately increased by the accession of the Alban people, began, in like manner, to look around for foreign aid themselves. Etruria was in their neighbourhood; of the Etruscans the Veientes were the nearest. From thence they attracted some volunteers, whose minds were stirred up to break the truce, chiefly in consequence of the rankling animosities from former wars. Pay also had its weight with some stragglers belonging to the indigent population. They were assisted by no aid from the government, and the loyal observation of the truce concluded with Romulus was strictly kept by the Veientes: with respect to the others it is less surprising. While both sides were preparing for war with the utmost vigour, and the matter seemed to turn on this, which side should first commence hostilities, Tullus advanced first into the Sabine territory. A desperate battle took place at the wood called Malitiosa, in which the Roman army gained a decisive advantage, both by reason of the superior strength of their infantry, and also, more especially, by the aid of their cavalry, which had been recently increased. The Sabine ranks were thrown into disorder by a sudden charge of the cavalry, nor could they afterward stand firm in battle array, or retreat in loose order without great slaughter.
After the defeat of the Sabines, when the government of Tullus and the whole Roman state enjoyed great renown, and was highly flourishing, it was announced to the king and senators, that it had rained stones on the Alban Mount. As this could scarcely be credited, on persons being sent to investigate the prodigy, a shower of stones fell from heaven before their eyes, just as when balls of hail are pelted down to the earth by the winds. They also seemed to hear a loud voice from the grove on the summit of the hill, bidding the Albans perform their religious services according to the rites of their native country, which they had consigned to oblivion, as if their gods had been abandoned at the same time as their country; and had either adopted the religious rites of Rome, or, as often happens, enraged at their evil destiny, had altogether renounced the worship of the gods. A festival of nine days was instituted publicly by the Romans also on account of the same prodigy, either in obedience to the heavenly voice sent from the Alban Mount—for that, too, is reported—or by the advice of the soothsayers. Anyhow, it continued a solemn observance, that, whenever a similar prodigy was announced, a festival for nine days was observed. Not long after, they were afflicted with an epidemic; and though in consequence of this there arose an unwillingness to serve, yet no respite from arms was given them by the warlike king, who considered besides that the bodies of the young men were more healthy when on service abroad than at home, until he himself also was attacked by a lingering disease. Then that proud spirit and body became so broken, that he, who had formerly considered nothing less worthy of a king than to devote his mind to religious observances, began to pass his time a slave to every form of superstition, important and trifling, and filled the people's minds also with religious scruples. The majority of his subjects, now desiring the restoration of that state of things which had existed under King Numa, thought that the only chance of relief for their diseased bodies lay in grace and compassion being obtained from the gods. It is said that the king himself, turning over the commentaries of Numa, after he had found therein that certain sacrifices of a secret and solemn nature had been performed to Jupiter Elicius, shut himself up and set about the performance of those solemnities, but that that rite was not duly undertaken or carried out, and that not only was no heavenly manifestation vouchsafed to him, but he and his house were struck by lightning and burned to ashes, through theanger of Jupiter, who was exasperated at the ceremony having been improperly performed.[32] Tullus reigned two-and-thirty years with great military renown.
On the death of Tullus, according to the custom established in the first instance, the government devolved once more upon the senate, who nominated an interrex; and on his holding the comitia, the people elected Ancus Marciusking. The fathers ratified the election. Ancus Marcius was the grandson of King Numa Pompilius by his daughter. As soon as he began to reign, mindful of the renown of his grandfather, and reflecting that the last reign, glorious as it had been in every other respect, in one particular had not been adequately prosperous, either because the rites of religion had been utterly neglected, or improperly performed, and deeming it of the highest importance to perform the public ceremonies of religion, as they had been instituted by Numa, he ordered the pontiff, after he had recorded them all from the king's commentaries on white tables, to set them up in a public place. Hence, as both his own subjects, and the neighbouring nations desired peace, hope was entertained that the king would adopt the conduct and institutions of his grandfather. Accordingly, the Latins, with whom a treaty had been concluded in the reign of Tullus, gained fresh courage; and, after they had invaded Roman territory, returned a contemptuous answer to the Romans when they demanded satisfaction, supposing that the Roman king would spend his reign in indolence among chapels and altars. The disposition of Ancus was between two extremes, preserving the qualities of both Numa and Romulus; and, besides believing that peace was more necessary in his grandfather's reign, since the people were then both newly formed and uncivilized, he also felt that he could not easily preserve the tranquility unmolested which had fallen to his lot: that his patience was being tried and being tried, was despised: and that the times generally were more suited to a King Tullus than to a Numa. In order, however, that, since Numa had instituted religious rites in peace, ceremonies relating to war might be drawn up by him, and that wars might not only be waged, but proclaimed also in accordance with some prescribed form, he borrowed from an ancient nation, the Æquicolae, and drew up the form which the heralds observe to this day, according to which restitution is demanded. The ambassador, when he reaches the frontiers of the people from whom satisfaction is demanded, having his head covered with a fillet—this covering is of wool—says: "Hear, O Jupiter, hear, ye confines" (naming whatsoever nation they belong to), "let divine justice hear. I am the public messenger of the Roman people; I come deputed by right and religion, and let my words gain credit." He then definitely states his demands; afterward he calls Jupiter to witness: "If I demand these persons and these goods to be given up to me contrary to human or divine right,