User:PolluxMariusPetrus/sandbox

(FOR PEER REVIEWER TWO. MY MOST RECENT VERSION IS AT THE BOTTOM OF THE PAGE.)

Albertson, Fred C. “An Augustan Temple Represented on a Historical Relief Dating to the Time of

Claudius,” American Journal of Archaeology, Vol. 91, No. 3 (Jul., 1987), pp. 441-458. Published

by: Archaeological Institute of America Stable. Accessed February 5, 2020 doi: https://www.jstor.org/stable/505365.

Arnold, Thomas. The History of Rome. D. Appleton, 1886. Accessed February 5, 2020. doi: https://babel.hathitrust.org/cgi/pt?id=uc1.$b54884&view=1up&seq=9.

Barnes T. D. “The Composition of Cassius Dio's ‘Roman History,’” Phoenix, Vol. 38, No. 3 (Autumn, 1984),

pp. 240-255 Published by: Classical Association of Canada Stable. Accessed February 5, 2020. doi: https://www.jstor.org/stable/1088277.

Basto, Ronald. THE ROMAN FOUNDATION LEGEND AND THE FRAGMENTS OF THE

GREEK HISTORIANS: AN INQUIRY INTO THE DEVELOPMENT OF THE

LEGEND, 1980, ProQuest Dissertations and Theses. Accessed February 5, 2020. doi:https://search.proquest.com/docview/288219974?pq-origsite=primo.

Cary, Earnest, and Foster, Herbert Baldwin. Dio's Roman History. Loeb Classical Library;

32, 37, 53, 66, 82-83, 175-177. London, W. Heinemann;: Cambridge, Mass.,

Harvard University Press, 1914.

Cicero, Marcus Tullius, and Richter, Hans-J. Divinatio in Q. Caecilium. B.G. Teubner, 1870.

Accessed feburary 5, 2020. doi: https://babel.hathitrust.org/cgi/pt?id=hvd.hnjxfv&view=1up&seq=5.

Creighton, M. History of Rome. D. Appleton and Company, 1882. Accessed Feburary 5,

2020. doi: https://babel.hathitrust.org/cgi/pt?id=uc2.ark:/13960/t53f4r57t&view=1up&seq=7.

Dionysius, Polybius, and Spelman, Edward. The Roman Antiquities of Dionysius

Halicarnassensis. Printed and Sold by the Booksellers of London and Westminster,

1758. Accessed February 5, 2020. doi: https://babel.hathitrust.org/cgi/pt?id=nyp.33433081571923&view=1up&seq=4

Forsythe, Gary. A Critical History of Early Rome : From Prehistory to the First Punic War.

Berkeley: University of California Press, 2005. Accessed February 5, 2020. doi: https://ebookcentral.proquest.com/lib/acadia/detail.action?docID=231901.

Lamberton, Robert. Plutarch. Hermes Books. New Haven: Yale University Press, 2002.

Levick, Barbara. "Roman History." Greece and Rome 58, no. 1 (2011): 129-36. Accessed

Feburary 5, 2020. doi: https://search.proquest.com/docview/865925780?accountid=195399&rfr_id=info%3Axri%2Fsid%3Aprimo.

Livy the History of Early Rome.

McElroy, Ian, and Connolly, Serena. The Eternal Fire of Vesta: Roman Cultural Identity and

the Legitimacy of Augustus, 2016, ProQuest Dissertations and Theses. Accessed Feburary 5, 2020. doi: https://search.proquest.com/docview/1878890185/?pq-origsite=primo.

Michael P. Fronda. "A Critical History of Early Rome: From Prehistory to the First Punic War

by Gary Forsythe." Aestimatio : Critical Reviews in the History of Science 2 (2005): 94-103. Accessed February 5, 2020. doi: https://ircps.org/sites/ircps.org/files/aestimatio/2/2005-09-01_Fronda.pdf.

Niebuhr, B.G. Trans. Hare, Charles Julius and Connop Thirwall.The History of Rome.

Cambridge: Fellows of Trinity College, 1828. Accessed February 5, 2020. doi:https://ia800207.us.archive.org/35/items/historyromevolu00smitgoog/historyromevolu00smitgoog.pdf

Ovid, Tom, and Professor Tom Bishop. Amores. Manchester: Carcanet Press, 2006.

Accessed February 5, 2020. doi: https://ebookcentral.proquest.com/lib/acadia/reader.action?docID=1043981.

Pennell, Robert. History of Rome. Luton: Andrews UK, 2012. Accessed Febuary 5, 2020.doi: https://ebookcentral.proquest.com/lib/acadia/reader.action?docID=4460669

Smith, William. History of Rome. Luton: Andrews UK, 2010. http://web.b.ebscohost.com/ehost/detail/detail?vid=0&sid=44569132-0365-4d95-8402-8473bfdb17b3%40pdc-v-sessmgr03&bdata=JnNpdGU9ZWhvc3QtbGl2ZSZzY29wZT1zaXRl#db=nlebk&AN=410021

Tacitus, Cornelius, Church, Alfred John, and Brodribb, William Jackson. The Annals and The

Histories. Great Books of the Western World; v. 15. Chicago: Encyclopædia Britannica,

1952.

Mathisen, Ralph W. Ancient Roman Civilization: History and Sources. New York: Oxford University Press, 2019.

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Annotated Bibliography

Name: Thomas Keith Pierce Wikipedia Topic: Rhea Silvia (https://en.wikipedia.org/wiki/Rhea_Silvia )

1) Cary, Earnest, and Foster, Herbert Baldwin. Dio's Roman History. Loeb Classical Library;

32, 37, 53, 66, 82-83, 175-177. London, W. Heinemann;: Cambridge, Mass.,

Harvard University Press, 1914.

This Source will be used to supplement and enhance the story of Rhea Silvia’s conception of Romulus and Remus by Mars and well as provide more detail about her background and family. At the moment the section on her legend does not have much detail on the myth outside of the basic points.

Rhea Sivila was also known as Rhea Ilia or simply Sivilia---Dio’s History of Rome Book 1 pg 13

She was the daughter of Numtor of Alba Longa---Dio’s History of Rome Book 1 pg 13

Her uncle forced her to become a vestal Virgin to prevent her from having children ---Dio’s History of Rome Book 1 pg 13

According to Cassius Dio she became pregnant with her twin sons, Romulus and Remus, while she was getting water in a grove sacred to the god mars---Dio’s History of Rome Book 1 pg 13

When it was discovered that she was pregnant, her cousin (the daughter of Amulius) convinced her father not to execute her---Dio’s History of Rome Book 1 pg 13

2) Albertson, Fred C. “An Augustan Temple Represented on a Historical Relief Dating to the Time of Claudius,” American Journal of Archaeology, Vol. 91, No. 3 (Jul., 1987), pp. 441-458. Published by: Archaeological Institute of America Stable. Accessed February 5, 2020 doi: https://www.jstor.org/stable/505365.

This Source will be used to discuss how Rhea Silvia was portrayed in Roman Art. There is already a section on art, this will provide more information.

In the Museuo Nazionale Romano there Rhea Sivilia is depicted as sleeping during the conception of Romulus and Remus in a Relief---Journal Article: An Augustan temple represented on a historical relief dating to the time of Claudius pg 3 of 18 pg 443

3) Livy the History of Early Rome.

This source will be used to discuss the how Rhea Silvia was thought about by the Roman historian Livy as well as what happened to her after it was discovered that she was pregnant. There is currently little on the page that discusses how she was viewed by Roman historians, this could be used either to supplement the page’s legend section or else create a new section about views of Roman historians.

Rhea Sivilia said Mars was the father of her children, Livy thought that she may or may not have believed this and may have said it to cover up that she had been raped and to make her not feel guilt over it.---Livy 9

Rhea Sivilia was imprisoned for bearing children while a vestal virgin---Livy 9

4) Mathisen, R. W. (2019). Ancient Roman Civilization: History and Sources: 753 BCE to 640 CE. Oxford University Press.

This source will be used to discuss the how Rhea Silvia was discussed in ancient Roman Myths (outside of her own) as well as in Roman worship and well as why she may have said that mars was the father of her children.

According to Plutarch, Rhea Silvia thought that the father of her children was Mars because they were cared for by a wood pecker and a wolf which were sacred to Mars---Mathisen 69

Anchises, in the Anied prophesied that Rhea Silvia would give birth to Romulus by Mars---Mathisen 246

Rhea Sivilia’s bearing of Romulus in mentioned in the Roman Vigil of Venus---Mathisen 363

5) Niebuhr, B.G. Trans. Hare, Charles Julius and Connop Thirwall.The History of Rome.

Cambridge: Fellows of Trinity College, 1828. Accessed February 5, 2020. doi:https://ia800207.us.archive.org/35/items/historyromevolu00smitgoog/historyromevolu00smitgoog.pdf

This source will be used to provide more detail to the story of the Birth and conception of Romulus and Remus by Rhea Silvia which at the moment is very basic under the “legend” section.

The reason Rhea Silvia was in mar’s grove was to get water for use in the temple---History of Rome 184

When Romulus was born, the alter of Vesta was supposed to have shook and her statue closed it’s eyes and her sacred flame was supposed to have gone out over Rhea Silvia giving birth---History of Rome 184-185

Rhea Silivia saw mars in the form of a wolf and tried to get away from him by going into a cave where he ended up raping her, promising her that the children she conceived would be great---History of Rome 184

6) RIvKÁ GERSHT AND SONIA MUCZNIK .Rhea Silvia and Mars. Accessed February 13, 2020. Doi: https://core.ac.uk/download/pdf/38836389.pdf

This Source will provide information about the number of ways in which she is portrayed in Roman art. And will provide general information on research in the “In art and Literature” section.

In art, a paper by Revika Gersht and Sonia Muryink divides the images of Rhea Silvia’s conception by Mars into as many as seven different types, including how Mars coming down from the sky, walking towards her among others ----Mars and Rhea Silvia https://core.ac.uk/download/pdf/38836389.pdf pg 116-123

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Practice Citation Sentence: Rhea Sivilia's bearing of Romulus is mentioned in the Roman work, Vigil of Venus

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ROUGH DRAFT: Rhea Silvia

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Rhea Silvia /ˈriːə ˈsɪlviə/ (also written as Rea Silvia), and also known as Ilia /ˈɪliə/, was the mythical mother of the twins Romulus and Remus, who founded the city of Rome. (added citation) Her story is told in the first book of Ab Urbe Condita Libri of Livy (added citation) and in fragments from Ennius, Annales and Quintus Fabius Pictor. (no citation. need to verify. if can not be verified, will be deleted)

Etymology

The name Rhea Silvia suggests a minor deity, a demi-goddess of forests. Silva means woods or forest, and Rea may be related to res and regnum; Rea may also be related to Greek rheô, "flow", and thus relate to her association with the spirit of the river Tiber or Greek Titaness Rhea. Barthold Georg Niebuhr asserts that the word Rhea in the earliest sources was not a proper name at all, but simply the word rea, which he defines as culprit, in reference to the taking of virginity of a Vestal Virgin. (section deleted, does not match information found in the citation/taken out of context)

Legend

According to Livy's account of the legend she was the daughter of Numitor, king of Alba Longa, and descended from Aeneas. Numitor's younger brother Amulius seized the throne and killed Numitor's son, then forced Rhea Silvia to become a Vestal Virgin, a priestess of the goddess Vesta. As Vestal Virgins were sworn to celibacy for a period of thirty years, (bolded words deleted, information not found in original source) this would ensure the line of Numitor had no heirs. Rhea, however, became pregnant with the twins Romulus and Remus, ostensibly by the god Mars. According to Plutarch, she believed this because she saw her children being cared for a wood pecker and a wolf, animals sacred to Mars. The account says that Rhea Silvia went to a grove sacred to Mars to get water for use in the temple where she encountered Mars who attempted to rape her, she ran into a cave to escape him but to no avail. Mars then promised that her children would be great. These claims of her children's paternity were later doubted by the Roman historian Livy. Vesta, to show her displeasure at the birth of Rhea Silvia's children, caused the holy fire in her temple to go out, shook her alter and shut the eyes of her image. While according to Ennius, the goddess Venus was more sympathetic to her plight. (sentences added)

When Amulius learned of the birth he imprisoned Rhea Silvia and ordered a servant to kill the twins. But the servant showed mercy and set them adrift on the river Tiber, which, overflowing, left the infants in a pool by the bank. There, a she-wolf (lupa), who had just lost her own cubs, suckled them. Rhea Silvia was herself spared from death due to the intercession of Amulius' daughter. According to Ovid, Rhea Silvia ultimately threw herself into the Tiber. (sentence added) Subsequently Faustulus rescued the boys, to be raised by his wife Larentia. (deleted, not relevant to Rhea Silvia) The god of the Tiber, Tiberinus, rescued Rhea Silvia and took her to be his bride. (deleted plagarism/uncited)

Romulus and Remus overthrew Amulius and reinstated Numitor as king in 752 BCE. They would then go to found Rome.

In the Aeneid, Anchises gives a prophecy that Rhea Silvia would give birth to Romulus and Remus by Mars. (sentence added)

Rhea Sivilia’s bearing of Romulus in mentioned in the Roman work, Vigil of Venus (sentence added)

In Roman art and literature

Despite Livy's euhemerist and realist deflation of this myth, it is clear that the story of her seduction by Mars continued to be widely accepted. This is demonstrated by the recurring theme of Mars discovering Rhea Silvia in Roman arts: in bas-relief on the Casali Altar (Vatican Museums), in engraved couched glass on the Portland Vase (British Museum), or on a sarcophagus in the Palazzo Mattei. Mars' discovery of Rhea Silvia is a prototype of the "invention scene", or "discovery scene" familiar in Roman art; Greek examples are furnished by Dionysus and Ariadne or Selene and Endymion. The Portland Vase features a scene that has been interpreted as a depiction of the "invention", or coming-upon, of Rhea Sylvia by Mars.

In a version presented by Ovid, it is the river Anio who takes pity on her and invites her to rule his realm. (moved sentence to before citation)

A paper by Revika Gersht and Sonia Muryink divides the images of Rhea Silvia’s conception by Mars into as many as seven different types. (added information)

In the Museuo Nazionale Romano there is a depiction of Rhea Sivilia sleeping during the conception of Romulus and Remus in a Relief (sentence added)

Academia

• In an article by Rosanna Lauriola, Rhea Silvia is held up as an example of how rape victims in Roman myths are valued more as the mothers and catalysts for change than as individuals in their own right.

In literature

• Rhea Silvia appears as a minor goddess in Rick Riordan's fantasy novel The Mark of Athena. She and her husband Tiberinus assist demigod Annabeth Chase on her quest in Rome. She affects the appearance of Audrey Hepburn from the film Roman Holiday. (deleted plagiarism/uncited)
• In David Drake's science fiction story "To Bring the Light",the time travelling protagonist meets a completely human Rhea Silvia, a sympathetic peasant living in a small shepherd community on the Palatine Hill that would become the city of Rome. (moved words to before citation)

In popular culture

• "Rhea Silva" is used as a password numerous times in the Doctor Who spin-off series Torchwood. (deleted plagiarism/citation needed)

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Rough draft after 1st Peer Review

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Comments on 1st Peer Review

Regards the First Suggestion to remove the reference to Annales and Quintus Fabius Pictor in the lead, I have already stated my intention to remove this from the original article but I am still going to see if I can track down a copy of these works before the next Peer review, If I have not found any information by then, this will be deleted, if I do find information I will use it to flesh out the article. I am having the same problem with finding a copy of the works of Plutarch, or at least a copy of Plutarch that's in English. I would like to include information from these works in the article if at all possible, (hence why I defer making those changes at this time), but if I am unable, these references will be removed entirely. Thus far I have not been able to track down these works with inter-library loan and to be entirely honest I had forgotten about these two works.

I have added a mention of Cassius Dio's work into the lead and have added a summary of the page's information into the lead as suggested. All changes after the First Peer Review are in italics and are bolded.

On my own I also noticed that I could use more information on Rhea Silvia in academia and will see what i can find before the next review.

Changes or suggested changes that I plan on adding/taking away from before the first Peer Review are simply bolded.

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Rhea Silvia /ˈriːə ˈsɪlviə/ (also written as Rea Silvia), and also known as Ilia /ˈɪliə/, was the mythical mother of the twins Romulus and Remus, who founded the city of Rome. (added citation) Her story is told in the first book of Ab Urbe Condita Libri of Livy (added citation) and in fragments from Ennius, Annales and Quintus Fabius Pictor. (no citation. need to verify. if can not be verified, will be deleted) and in Cassius Dio's Roman History. The Legend of Rhea Silvia recounts how she was raped by Mars while she was a Vestal Virgin and as a result became the Mother of Romulus and Remus the founders of Rome. This event would be portrayed numerous times in Roman art and literature while modern academics have studied her to see how Romans viewed women. She has also been portrayed in modern litteriture.

Etymology

The name Rhea Silvia suggests a minor deity, a demi-goddess of forests. Silva means woods or forest, and Rea may be related to res and regnum; Rea may also be related to Greek rheô, "flow", and thus relate to her association with the spirit of the river Tiber or Greek Titaness Rhea. Barthold Georg Niebuhr asserts that the word Rhea in the earliest sources was not a proper name at all, but simply the word rea, which he defines as culprit, in reference to the taking of virginity of a Vestal Virgin. (section deleted, does not match information found in the citation/taken out of context)

Legend

According to Livy's account of the legend she was the daughter of Numitor, king of Alba Longa, and descended from Aeneas. Numitor's younger brother Amulius seized the throne and killed Numitor's son, then forced Rhea Silvia to become a Vestal Virgin, a priestess of the goddess Vesta. As Vestal Virgins were sworn to celibacy for a period of thirty years, (bolded words deleted, information not found in original source) this would ensure the line of Numitor had no heirs. Rhea, however, became pregnant with the twins Romulus and Remus, ostensibly by the god Mars. According to Plutarch, she believed this because she saw her children being cared for a wood pecker and a wolf, animals sacred to Mars. The account says that Rhea Silvia went to a grove sacred to Mars to get water for use in the temple where she encountered Mars who attempted to rape her, she ran into a cave to escape him but to no avail. Mars then promised that her children would be great. These claims of her children's paternity were later doubted by the Roman historian Livy. Vesta, to show her displeasure at the birth of Rhea Silvia's children, caused the holy fire in her temple to go out, shook her alter and shut the eyes of her image. While according to Ennius, the goddess Venus was more sympathetic to her plight. (sentences added)

When Amulius learned of the birth he imprisoned Rhea Silvia and ordered a servant to kill the twins. But the servant showed mercy and set them adrift on the river Tiber, which, overflowing, left the infants in a pool by the bank. There, a she-wolf (lupa), who had just lost her own cubs, suckled them. Rhea Silvia was herself spared from death due to the intercession of Amulius' daughter. According to Ovid, Rhea Silvia ultimately threw herself into the Tiber. (sentence added) Subsequently Faustulus rescued the boys, to be raised by his wife Larentia. (deleted, not relevant to Rhea Silvia) The god of the Tiber, Tiberinus, rescued Rhea Silvia and took her to be his bride. (deleted plagarism/uncited)

Romulus and Remus overthrew Amulius and reinstated Numitor as king in 752 BCE. They would then go to found Rome.

In the Aeneid, Anchises gives a prophecy that Rhea Silvia would give birth to Romulus and Remus by Mars. (sentence added)

Rhea Sivilia’s bearing of Romulus in mentioned in the Roman work, Vigil of Venus (sentence added)

In Roman art and literature

Despite Livy's euhemerist and realist deflation of this myth, it is clear that the story of her seduction by Mars continued to be widely accepted. This is demonstrated by the recurring theme of Mars discovering Rhea Silvia in Roman arts: in bas-relief on the Casali Altar (Vatican Museums), in engraved couched glass on the Portland Vase (British Museum), or on a sarcophagus in the Palazzo Mattei. Mars' discovery of Rhea Silvia is a prototype of the "invention scene", or "discovery scene" familiar in Roman art; Greek examples are furnished by Dionysus and Ariadne or Selene and Endymion. The Portland Vase features a scene that has been interpreted as a depiction of the "invention", or coming-upon, of Rhea Sylvia by Mars.

In a version presented by Ovid, it is the river Anio who takes pity on her and invites her to rule his realm. (moved sentence to before citation)

A paper by Revika Gersht and Sonia Muryink divides the images of Rhea Silvia’s conception by Mars into as many as seven different types. (added information)

In the Museuo Nazionale Romano there is a depiction of Rhea Sivilia sleeping during the conception of Romulus and Remus in a Relief (sentence added)

Academia

• In an article by Rosanna Lauriola, Rhea Silvia is held up as an example of how rape victims in Roman myths are valued more as the mothers and catalysts for change than as individuals in their own right.

In literature

• Rhea Silvia appears as a minor goddess in Rick Riordan's fantasy novel The Mark of Athena. She and her husband Tiberinus assist demigod Annabeth Chase on her quest in Rome. She affects the appearance of Audrey Hepburn from the film Roman Holiday. (deleted plagiarism/uncited)
• In David Drake's science fiction story "To Bring the Light",the time travelling protagonist meets a completely human Rhea Silvia, a sympathetic peasant living in a small shepherd community on the Palatine Hill that would become the city of Rome. (moved words to before citation)

In popular culture

• "Rhea Silva" is used as a password numerous times in the Doctor Who spin-off series Torchwood. (deleted plagiarism/citation needed)

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FOR PEER REVIEWER NUMBER TWO (see most recent work below)

PEER REVIEWER TWO START HERE

I have made some edits to this section and plan on making some of my own improvements to the one below until Friday around 6:00 pm after which I will leave it to you to bold and comment. You can see previous editions of the page and what i changed and why above. Look out especially how how I spell Rhea Silvia to ensure it is spelled properly and that there are periods at the end of sentences (this is a weak spot with me). any suggestions you can come up with are of course welcome.

PolluxMariusPetrus

Second Peer Review update summary

Hi Gardeneca. I have clarified my lead a bit as requested. I wasn't able to find much more on the portrayal of Rhea Silvia from the perspective of rape culture save for a students honors thesis which I wasn't to sure was relevant enough for wikipedia. I did however move some stuff around to ensure that the sections were fleshed out a bit more (and toi ensure that things were in their proper places, information on a paper about Rhea Silvia in Roman art probably belongs the academic section than in Roman art and Literature.) I considered taking everything and making everything outside the legend section into a larger general information section, but I ultimately decided against it. I know that there is more information out there when it comes to Rhea Silvia in academia and contemporary literature, so I thought I would save some work for future Wikipedians of re dividing the sections in the future, even if at the moment it still remains a rather thin page. I was able to find a possible citation for the torchwood reference, but I am unsure. please see my talk page for further details on the matter. Also just to confirm, my lead does not need a lot of citations correct? as for the etymology section i decided on deleting, I checked on the talk page of the wikipedia article and it was pretty obvious that not only were the wikipedians not citing things properly, they were clearly trying to make an argument at the same time. while I am sure that there may be information on the etymology of the name, I have not found too much on research into the origins of her name. While I am sure that someone could write a paper on the origins of her name I have not found such a paper to date (but I will keep looking). That being said, since the only thing I am completely sure about is that the citation was taken out of context and the thing I am next most sure of is that they were trying to make an argument, at this time I thought it best to delete it. Also I am not sure what you are talking about there being only one source for the Roman art and literature section. I just checked it and it has four different sources two of which were added by myself though I admittedly do rely heavily on Mathisen in that section. PolluxMariusPetrus

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Rhea Silvia /ˈriːə ˈsɪlviə/ (also written as Rea Silvia), and also known as Ilia /ˈɪliə/, was the mythical mother of the twins Romulus and Remus, who founded the city of Rome. Her story is told in the first book of Ab Urbe Condita Libri of Livy and in Cassius Dio's Roman History. The Legend of Rhea Silvia recounts how she was raped by Mars while she was a Vestal Virgin and as a result became the Mother of Romulus and Remus the founders of Rome. This event would be portrayed numerous times in Roman art while in the story was mentioned both in the Aenied, and in the works of Ovid. Modern academics considers both how Rhea Silvia is a relevant for the treatment of rape victims in Roman mythology as well as the different ways she is portrayed in Roman art.

Legend

According to Livy's account of the legend she was the daughter of Numitor, king of Alba Longa, and descended from Aeneas. Numitor's younger brother Amulius seized the throne and killed Numitor's son, then forced Rhea Silvia to become a Vestal Virgin, a priestess of the goddess Vesta. As Vestal Virgins were sworn to celibacy this would ensure the line of Numitor had no heirs. Rhea, however, became pregnant with the twins Romulus and Remus, ostensibly by the god Mars. According to Plutarch, she believed this because she saw her children being cared for a wood pecker and a wolf, animals sacred to Mars. The account says that Rhea Silvia went to a grove sacred to Mars to get water for use in the temple where she encountered Mars who attempted to rape her, she ran into a cave to escape him but to no avail. Mars then promised that her children would be great. These claims of her children's paternity were later doubted by the Roman historian Livy. Vesta, to show her displeasure at the birth of Rhea Silvia's children, caused the holy fire in her temple to go out, shook her alter and shut the eyes of her image. While according to Ennius, the goddess Venus was more sympathetic to her plight.

When Amulius learned of the birth he imprisoned Rhea Silvia and ordered a servant to kill the twins. But the servant showed mercy and set them adrift on the river Tiber, which, overflowing, left the infants in a pool by the bank. There, a she-wolf (lupa), who had just lost her own cubs, suckled them. Rhea Silvia was herself spared from death due to the intercession of Amulius' daughter. According to Ovid, Rhea Silvia ultimately threw herself into the Tiber.

Romulus and Remus overthrew Amulius and reinstated Numitor as king in 752 BCE. They would then go to found Rome.

Rhea Silvia portrayed on a Sarcophagus

In Roman art and literature

Despite Livy's euhemerist and realist deflation of this myth, it is clear that the story of her seduction by Mars continued to be widely accepted. This is demonstrated by the recurring theme of Mars discovering Rhea Silvia in Roman arts: in bas-relief on the Casali Altar (Vatican Museums), in engraved couched glass on the Portland Vase (British Museum), or on a sarcophagus in the Palazzo Mattei. Mars' discovery of Rhea Silvia is a prototype of the "invention scene", or "discovery scene" familiar in Roman art; Greek examples are furnished by Dionysus and Ariadne or Selene and Endymion. The Portland Vase features a scene that has been interpreted as a depiction of the "invention", or coming-upon, of Rhea Sylvia by Mars.

In a version presented by Ovid, it is the river Anio who takes pity on her and invites her to rule his realm.

In the Aeneid, Anchises gives a prophecy that Rhea Silvia would give birth to Romulus and Remus by Mars.

Rhea Silvia's bearing of Romulus in mentioned in the Roman work, Vigil of Venus.

In the Museuo Nazionale Romano there is a depiction of Rhea Silvia sleeping during the conception of Romulus and Remus in a Relief.

Academia

• In an article by Rosanna Lauriola, Rhea Silvia is held up as an example of how rape victims in Roman myths are valued more as the mothers and catalysts for change than as individuals in their own right.
• A paper by Revika Gersht and Sonia Muryink divides the images of Rhea Silvia’s conception by Mars into as many as seven different types.

In literature

• In David Drake's science fiction story "To Bring the Light",the time travelling protagonist meets a completely human Rhea Silvia, a sympathetic peasant living in a small shepherd community on the Palatine Hill that would become the city of Rome.