342 STRABO. CASAUB. 230. city], a dispute arose in which Remus lost his life. The city being built, Romulus assembled men from every quarter, and instituted for an asylum a grove between the citadel and the Capitol, to which whoever fled from the neighbouring states, he proclaimed as Roman citizens. Not having wives for these men, he appointed a horse-race in honour of Neptune, which is celebrated to this day. Numbers [of spectators] having assembled, particularly of the Sabini, he commanded that each of those who were in want of a wife, should carry off one of the assembled maidens. Titus Tatius, king of the Quirites, took up arms to avenge the insult, but made peace with Romulus on condition that their kingdoms should be united, and that they should divide the sovereignty between on various occasions under the emperors to make vows and offer up thanksgivings, an enumeration of which is given in Forcellini. Strabo indeed informs us that, in the reign of Tiberius, these priests performed sacrifices called the Ambarvalia at various places on the borders of the Ager Romanus, or original territory of Rome; and amongst others, at Festi. There is no boldness in supposing that this was a custom handed down from time immemorial ; and, moreover, that it was a duty of this priesthood to invoke a blessing upon the whole territory of Rome. It is proved by inscriptions that this college existed till the reign of the em- peror Gordian, or A. D. 325, and it is probable that it was not abolished till A. D. 400, together with the other colleges of the pagan priesthoods. The private Ambarvalia were certainly of a different nature to those mentioned by Strabo, and were so called from the victim hostia Ambar- valis that was slain on the occasion, being led three times round the corn-fields, before the sickle was put to the corn. This victim was ac- companied by a crowd of merry-makers, (choriis et socii,) the reapers and farm-servants, dancing and singing, as they marched along, the praises of Ceres, and praying for her favour and presence while they offered her the libations of milk, honey, and wine. (Virg. Georg. i. 338.) This cere- mony was also called a lustratio, (Virg. Eel. v. 83,) or purification ; and for a beautiful description of the holiday, and the prayers and vows made on the occasion, the reader is referred to Tibullus (ii. 1). It is perhaps worth while to remark that Polybius (iv. 21, 9) uses language almost applicable to the Roman Ambarvalia in speaking of the Mantineians, who, he says, (specifying the occasion,) made a purification, and carried victims round the city and all the country. There is, however, a still greater resemblance to the rites we have been describing, in the ceremonies of the Rogation or gang-week of the Latin church. These consisted of processions through the fields, accompanied with prayers (rogationes) for a blessing on the fruits of the earth, and were continued during three days in Whitsun-week. The custom was abolished at the Reformation in consequence of its abuses, and the peram- bulation of the parish boundaries substituted in its place. ( Vide Hooker, Eccl. Pol. v. 61, 2; Wheatley, Com. Pray. v. '20. Bohn's Standard Library edition.)
