The result of the deliberation which followed, after the delivery of this address, was that the government of the state should be, like the government of Alba, under which the followers of Romulus had been born, a monarchy; and that Romulus himself should be king. He was a prince by birth, an inheritor of regal rank and power, by regular succession, from a line of kings. He had shown himself, too, by his deeds, to be worthy of power. He was courageous, energetic, sagacious, and universally esteemed. It was decided accordingly that he should be king, and he was proclaimed such by all the assembled multitude, with long and loud acclamations.
Notwithstanding the apparent unanimity and earnestness of the people, however, in calling Romulus to the throne, he evinced, as the story goes, the proper degree of that reluctance and hesitation which a suitable regard to appearances seems in all ages to require of public men when urged to accept of power. He was thankful to the people for the marks of their confidence, but he could not consent to assume the responsibilities and prerogatives of power until the choice made by his countrymen had been confirmed by the divinities of the land. So he resolved on instituting certain solemn religious ceremonies, during the progress of which he hoped to receive some manifestation of the divine will. These ceremonies consisted principally of sacrifices which he caused to be offered on the plain near the city. While Romulus was engaged in these services, the expected token of the divine approval appeared in a supernatural light which shone upon his hand. At least it was said that such a light was seen, and the appearing of it was considered as clearly confirming the right of Romulus to the throne. He no longer made any objection to assuming the government of the new city as its acknowledged king.
The first object to which he gave his attention was the organization of the people, and the framing of the general constitution of society. The community over which he was called to preside had consisted thus far of very heterogeneous and discordant materials. Vast numbers of the people were of the humblest and most degraded condition, consisting of ignorant peasants, some stupid, others turbulent and ungovernable; and of refugees from justice, such as thieves, robbers, and outlaws of every degree. But then, on the other hand, there were many persons of standing and respectability. The sons of families of wealth and influence in Alba had, in many cases, joined the expedition, and at last, when the building of the city had advanced so far as to make it appear that the enterprise might succeed, more men of age and character came to join it, so that Romulus found himself, when he formally assumed the kingly power, at the head of a community which contained the elements of a very respectable commonwealth. These elements were, however, thus far all mingled together in complete confusion, and the work that was first to be done was to adopt some plan for classifying and arranging them.
It is most probable, as a matter of fact, that the organization and the institutions which in subsequent times appeared in the Roman state, were not deliberately planned and formally introduced by Romulus at the outset, but that they gradually grew up in the progress of time, and that afterward historians and philosophers, in speculating upon them at their leisure, carried back the history of them to the earliest times, in order, by so doing, to honor the founder of the city, and also to exalt and aggrandize the institutions themselves in public estimation, by celebrating the antiquity and dignity of their origin.
The institutions which Romulus actually founded, were of a very republican character, if the accounts of subsequent writers are to be believed. He established, it is true, a gradation of ranks, but the most important offices, civil and military, were filled, it is said, by election on the part of the people. In the first place, the whole population was divided into three portions, which were called tribes, which word was formed from the Latin word tres, meaning three. These tribes chose each three presiding officers, selecting for the purpose the oldest and most distinguished of their number. It is probable, in fact, that Romulus himself really made the selection, and that the action of the people was confined to some sort of expression of assent and concurrence, for it is difficult to imagine how any other kind of election than this could be possible among so rude and ignorant a multitude. The tribes were then subdivided each into thirty counts or counties, and each of these likewise elected its head. Thus there was a large body of magistrates or chieftains appointed, ninety-nine in number, namely, nine heads of tribes and ninety heads of counties. Romulus himself added one to the number, of his own independent selection, which made the hundredth. The men thus chosen, constituted what was called the senate. They formed the great legislative council of the nation. They and the families descending from them became, in subsequent times, an aristocratic and privileged class, called the Patricians. The remaining portion of the population were called Plebeians.
The Plebeians comprised, of course, the industrial and useful classes, and were in rank and station inferior to the Patricians. They were, however, not all upon a level with each other, for they were divided into two great classes, called patrons and clients. The patrons were the employers, the proprietors, the men of influence and capital. The clients were the employed, the dependent, the poor. The clients were to perform services of various kinds for the patrons, and the patrons were to reward, to protect, and to defend the clients. All these arrangements Romulus is said to have ordained by his enactments, and thus introduced as elements in the social constitution of the state. It is more probable, however, that instead of being thus expressly established, by the authority of Romulus as a lawgiver, they gradually grew up of themselves, perhaps with some fostering attention and care on his part, and possibly under some positive regulation of law. For such important and complicated relations as these are not of a nature to be easily called into existence and action, in an extended and unorganized community, by the mere fiat of a military chieftain.
Perhaps, however, it is not intended by the ancient historians, in referring all these complicated arrangements of the Roman civil polity to the enactments of Romulus, to convey the idea that he introduced them at once in all their completeness, at the outset of his reign. Romulus continued king of Rome for nearly forty years, and instead of making formal and positive enactments, he may have gradually introduced the arrangements ascribed to him, as usages which he fostered and encouraged,-confirming and sanctioning them from time to time, when occasion required, by edicts and laws.
However this may have been, it is certain that Romulus, in the course of his reign, laid the foundation of the future greatness and glory of Rome, by the energy with which he acted in introducing order, system, and discipline into the community which he found gathered around him. He seems to have had the sagacity to perceive from the outset that the great evil and danger which he had to fear was the prevalence of the spirit of disorder and misrule among his followers. In fact, nothing but tumult and confusion was to have been expected from such a lawless horde as his, and even after the city was built, the presumption must have been very strong in the mind of any considerate and prudent man, against the possibility of ever regulating and controlling such a mass of heterogeneous and discordant materials, by any human means. Romulus saw, however, that in effecting this purpose lay the only hope of the success of his enterprise, and he devoted himself with great assiduity and care, and at the same time with great energy and success, to the work of organizing it. The great leading objects of his life, from the time that he commenced the government of the new city, were to arrange and regulate social institutions, to establish laws, to introduce discipline, to teach and accustom men to submit to authority, and to bring in the requirements of law, and the authority of the various recognized relations of social life, to control and restrain the wayward impulses of the natural heart.