Plutarch: Entire and universal cessation of war
From Numa Pompelius
Translated by John Dryden
To the other months they gave denominations according to their order; so the fifth was called Quintilis, Sextilis the sixth, and the rest, September, October, November, and December. Afterwards Quintilis received the name of Julius, from Caesar, who defeated Pompey; as also Sextilis that of Augustus, from the second Caesar, who had that title. Domitian, also, in imitation, gave the two other following months his own names, of Germanicus and Domitianus; but, on his being slain, they recovered their ancient denominations of September and October. The two last are the only ones that have kept their names throughout without any alteration. Of the months which were added or transposed in their order by Numa, February comes from februa; and is as much a Purification month; in it they make offerings to the dead, and celebrate the Lupercalia, which, in most points, resembles a purification. January was also called from Janus, and precedence given to it by Numa before March, which was dedicated to the god Mars; because, as I conceive, he wished to take every opportunity of intimating that the arts and studies of peace are to be preferred before those of war. For this Janus, whether in remote antiquity he were a demigod or a king, was certainly a great lover of civil and social unity, and one who reclaimed men from brutal and savage living; for which reason they figure him with two faces, to represent the two states and conditions out of the one of which he brought mankind, to lead them into the other. His temple at Rome has two gates, which they call the gates of war, because they stand open in the time of war, and shut in the times of peace; of which latter there was very seldom an example, for, as the Roman empire was enlarged and extended, it was so encompassed with barbarous nations and enemies to be resisted, that it was seldom or never at peace. Only in the time of Augustus Caesar, after he had overcome Antony, this temple was shut; as likewise once before, when Marcus Atilius and Titus Manlius were consuls; but then it was not long before, wars breaking out, the gates were again opened. But, during the reign of Numa, those gates were never seen open a single day, but continued constantly shut for a space of forty-three years together; such an entire and universal cessation of war existed. For not only had the people of Rome itself been softened and charmed into a peaceful temper by the just and mild rule of a pacific prince, but even the neighbouring cities, as if some salubrious and gentle air had blown from Rome upon them, began to experience a change of feeling, and partook in the general longing for the sweets of peace and order, and for life employed in the quiet tillage of soil, bringing up of children, and worship of the gods. Festival days and sports, and the secure and peaceful interchange of friendly visits and hospitalities prevailed all through the whole of Italy. The love of virtue and justice flowed from Numa’s wisdom as from a fountain, and the serenity of his spirit diffused itself, like a calm, on all sides; so that the hyperboles of poets were flat and tame to express what then existed; as that –
“Over the iron shield the spiders hang their threads,” or that –
“Rust eats the pointed spear and double-edged sword.
No more is heard the trumpet’s brazen roar,
Sweet sleep is banished from our eyes no more.”
For during the whole reign of Numa, there was neither war, nor sedition, nor innovation in the state, nor any envy or ill-will to his person, nor plot or conspiracy from views of ambition. Either fear of the gods that were thought to watch over him, or reverence for his virtue, or divine felicity of fortune that in his days preserved human innocence, made his reign, by whatever means, a living example and verification of that saying which Plato, long afterwards, ventured to pronounce, that the sole and only hope of respite or remedy for human evils was in some happy conjunction of events which should unite in a single person the power of a king and the wisdom of a philosopher, so as to elevate virtue to control and mastery over vice. The wise man is blessed in himself, and blessed also are the auditors who can bear and receive those words which flow from his mouth; and perhaps, too, there is no need of compulsion or menaces to affect the multitude, for the mere sight itself of a shining and conspicuous example of virtue in the life of their prince will bring them spontaneously to virtue, and to a conformity with that blameless and blessed life of good-will and mutual concord, supported by temperance and justice, which is the highest benefit that human means can confer; and he is the truest ruler who can best introduce it into the hearts and practice of his subjects. It is the praise of Numa that no one seems ever to have discerned this so clearly as he.