Φαυστύλος1 ὄνομα, ὃς ἐν τῇ πόλει κατὰ δή τι ἀναγκαῖον ἐγεγόνει καθ᾿ ὃν χρόνον ἡ φθορὰ τῆς Ἰλίας καὶ ὁ τόκος ἠλέγχετο, καὶ μετὰ ταῦτα κομιζομένων ἐπὶ τὸν ποταμὸν τῶν βρεφῶν τοῖς φέρουσιν αὐτὰ κατὰ θείαν τύχην ἅμα διεληλύθει τὴν αὐτὴν ὁδὸν εἰς τὸ Παλλάντιον ἰών· ὃς ἥκιστα τοῖς ἄλλοις καταφανὴς γενόμενος ὡς ἐπίσταταί τι τοῦ πράγματος ἀξιώσας αὑτῷ συγχωρηθῆναι τὰ βρέφη λαμβάνει τε αὐτὰ παρὰ τοῦ κοινοῦ καὶ φέρων ὡς τὴν 10γυναῖκα ἔρχεται. τετοκυῖαν δὲ καταλαβὼν καὶ ἀχθομένην ὅτι νεκρὸν αὐτῇ τὸ βρέφος ἦν παραμυθεῖταί τε καὶ δίδωσιν ὑποβαλέσθαι τὰ παιδία πᾶσαν ἐξ ἀρχῆς διηγησάμενος τὴν κατασχοῦσαν αὐτὰ τύχην. αὐξομένοις δὲ αὐτοῖς ὄνομα τίθεται τῷ μὲν Ῥωμύλον, τῷ δὲ Ῥῶμον. οἱ δὲ ἀνδρωθέντες γίνονται κατά τε ἀξίωσιν μορφῆς καὶ φρονήματος ὄγκον οὐ συοφορβοῖς καὶ βουκόλοις ἐοικότες, ἀλλ᾿ οἵους ἄν τις ἀξιώσειε τοὺς ἐκ βασιλείου τε φύντας γένους καὶ ἀπὸ δαιμόνων σπορᾶς γενέσθαι νομιζομένους, ὡς ἐν τοῖς πατρίοις ὕμνοις ὑπὸ 11Ῥωμαίων ἔτι καὶ νῦν ᾄδεται. βίος δ᾿ αὐτοῖς ἦν βουκολικὸς καὶ δίαιτα αὐτουργὸς ἐν ὄρεσι τὰ πολλὰ πηξαμένοις διὰ ξύλων καὶ καλάμων σκηνὰς αὐτορόφους·
swine, whose name was Faustulus, an upright man, who had been in town upon some necessary business at the time when the deflowering of Ilia and her delivery were made public. And afterwards, when the babes were being carried to the river, he had by some providential chance taken the same road to the Palatine hill and gone along with those who were carrying them. This man, without giving the least intimation to the others that he knew anything of the affair, asked that the babes might be delivered to him, and having received them by general consent, he carried them home to his wife. And finding that she had just given birth to a child and was grieving because it was still-born, he comforted her and gave her these children to substitute in its place, informing her of every circumstance of their fortune from the beginning. And as they grew older he gave to one the name of Romulus and to the other that of Remus. When they came to be men, they showed themselves both in dignity of aspect and elevation of mind not like swineherds and neatherds, but such as we might expect those to be who are born of royal race and are looked upon as the offspring of the gods; and as such they are still celebrated by the Romans in the hymns of their country. But their life was that of herdsmen, and they lived by their own labour, generally upon the mountains in huts which they built, roofs and all,1
- 1This meaning (on the analogy of such words as αὔτανδρος, αὐτόκλαδος, αὐτόρριζος) seems to be the one required here. The only meaning given in the lexicons, “self-covered” or “roofed by nature,” would imply huts depending for their roofs on natural shelters, such as overhanging rocks or overarching trees,—in other words, huts technically roofless. But the thatched roof of the “hut of Romulus” was to the Romans one of its most striking features; see next note. καλάμων, here rendered “reeds,” in accordance with its usual meaning, is also used sometimes for “straw,” which may be what Dionysius intended.