roducing general confusion originated with the
woman. She, accustomed to the secret conversations of the other's
husband, refrained not from using the most contumelious language of her
husband to his brother, of her sister to (her sister's) husband, and
contended, that it were better that she herself were unmarried, and he
single, than that they should be matched unsuitably, so that they must
languish away through life by reason of the dastardly conduct of others.
If the gods had granted her the husband of whom she was worthy, that she
should soon see the crown in her own house, which she now saw at her
father's. She soon inspires the young man with her own daring notions.
Aruns Tarquinius and the younger Tullia, when they had, by immediate
successive deaths, made their houses vacant for new nuptials, are united
in marriage, Servius rather not prohibiting than approving the measure.

[Footnote 57: This is noticed as the first trace of the Agrarian
division by Niebuhr, i. p. 161.]

[Footnote 58: _His son_. Dionysius will have it that he was the
grandson. See Nieb. i. p. 367.]

47. Then indeed the old age of Servius began to be every day more
disquieted, his reign to be more unhappy. For now the woman looked from
one crime to another, and suffered not her husband to rest by night or
by day, lest their past murders might go for nothing. "That what she had
wanted was not a person whose wife she might be called, or one with whom
she might in silence live a slave; what she had wanted was one who would
consider himself worthy of the throne; who would remember that he was
the son of Tarquinius Priscus; who would rather possess a kingdom than
hope for it. If you, to whom I consider myself married, are such a one,
I address you both as husband and king; but if not, our condition has
been changed so far for the worse, as in that person crime is associated
with meanness. Why not prepare yourself? It is not necessary for you, as
for your father, (coming here) from Corinth or Tarquinii, to strive for
foreign thrones. Your household and country's gods, the image of your
father, and the royal palace, and the royal throne in that palace,
constitute and call you king. Or if you have too little spirit for this,
why do you disappoint the nation? Why do you suffer yourself to be
looked up to as a prince? Get hence to Tarquinii or Corinth. Sink back
again to your (original) race, more like your brother than your father."
By chiding him in