And heavy with his armour, And spent with changing blows: And oft they thought him sinking, But still again he rose. LXII. Never, I ween, did swimmer, Struggle through such a raging flood But his limbs were borne up bravely LXIII. "Curse on him!" quoth false Sextus; We should have sacked the town!" "Heaven help him!" quoth Lars Porsena, "And bring him safe to shore; For such a gallant feat of arms Was never seen before." Yet, through good heart and our Lady's grace, Lay of the Last Minstrel, L. LXV. They gave him of the corn-land, As much as two strong oxen Could plough from morn till night; And there it stands unto this day LXVI. It stands in the Comitium, How valiantly he kept the bridge LXVII. And still his name sounds stirring As the trumpet-blast that cries to them And wives still pray to Juno For boys with hearts as bold As his who kept the bridge so well LXVIII. And in the nights of winter, And the good logs of Algidus LXIX. When the oldest cask is opened, When the chestnuts glow in the embers, LXX. When the goodman mends his armour, How well Horatius kept the bridge THE BATTLE OF THE LAKE REGILLUS. THE following poem is supposed to have been produced about ninety years after the lay of Horatius. Some persons mentioned in the lay of Horatius make their appearance again, and some appellations and epithets used in the lay of Horatius have been purposely repeated: for, in an age of ballad-poetry, it scarcely ever fails to happen, that certain phrases come to be appropriated to certain men and things, and are regularly applied to those men and things by every minstrel. Thus we find, both in the Homeric poems and in Hesiod, βίη Ηρακληείη, περικλυτος Αμφιγυήεις, διάκτορος Αργειφόντης, ἑπτάπυλος Θήβη, Ελένης ἕνεκ ̓ ἠυκόμοιο. Thus, too, in our own national songs, Douglas is almost always the doughty Douglas: England is merry England: all the gold is red; and all the ladies are gay. The principal distinction between the lay of Horatius and the lay of the Lake Regillus is that the former is meant to be purely Roman, while the latter, though national in its general spirit, has a slight tincture of Greek learning and of Greek superstition. The story of the Tarquins, as it has come down to us, appears to have been compiled from the works of several popular poets; and one, at least, of those poets appears to have visited the Greek colonies in Italy, if not Greece itself, and to have had some acquaintance with the works of Homer and Herodotus. Many of the most striking adventures of the house of Tarquin, before Lucretia makes her appearance, have a Greek character. The Tarquins themselves are represented as Corinthian nobles of the great house of the Bacchiadæ, driven from their country by the tyranny of that Cypselus, the tale of whose strange escape Herodotus has related with incomparable simplicity and liveliness.* Livy and Dionysius tell us that, when Tarquin the Proud was asked what was the best mode of governing a conquered city, he replied only by beating down with his staff all the tallest * Herodotus, v. 92. Livy, i. 34. Dionysius, iii. 46. poppies in his garden.* This is exactly what Herodotus, in the passage to which reference has already been made, relates of the counsel given to Periander, the son of Cypselus. The stratagem by which the town of Gabii is brought under the power of the Tarquins is, again, obviously copied from Herodotus.† The embassy of the young Tarquins to the oracle at Delphi is just such a story as would be told by a poet whose head was full of the Greek mythology; and the ambiguous answer returned by Apollo is in the exact style of the prophecies which, according to Herodotus, lured Croesus to destruction. Then the character of the narrative changes. From the first mention of Lucretia to the retreat of Porsena nothing seems to be borrowed from foreign sources. The villany of Sextus, the suicide of his victim, the revolution, the death of the sons of Brutus, the defence of the bridge, Mucius burning his hand‡, Cloelia swimming through Tiber, seem to be all strictly Roman. But when we have done with the Tuscan war, and enter upon the war with the Latines, we are again struck by the Greek air of the story. The Battle of the Lake Regillus is in all respects a Homeric battle, except that the combatants ride astride on their horses, instead of driving chariots. The mass of fighting men is hardly mentioned. The leaders single each other out, and engage hand to hand. The great object of the warriors on both sides is, as in the Iliad, to obtain possession of the spoils and bodies of the slain; and several circumstances are related which forcibly remind us of the great slaughter round the corpses of Sarpedon and Patroclus. But there is one circumstance which deserves especial notice. Both the war of Troy and the war of Regillus were caused by the licentious passions of young princes, who were therefore peculiarly bound not to be sparing of their own persons in the day of battle. Now the conduct of Sextus at Regillus, as described by Livy, so exactly resembles that of Paris, as described at the beginning of the third book of the Iliad, that it is difficult to believe the resemblance accidental. Paris appears before the Trojan ranks, defying the bravest Greek to encounter him. Τρωσὶν μὲν προμάχιζεν ̓Αλέξανδρος θεοειδής, • Αργείων προκαλίζετο πάντας ἀρίστους, ἀντίβιον μαχέσασθαι ἐν αἰνῇ δηϊοτῆτι, * Livy, i. 54. Dionysius, iv. 56. + Herodotus, iii. 154. Livy, i. 53. M. de Pouilly attempted, a hundred and twenty years ago, to prove that the story of Mucius was of Greek origin; but he was signally confuted by the Abbé Sallier. See the Mémoires de l'Académie des Inscriptions, vi. 27. 66. |