No More Learning

The description of
the migration of the Fabian house to Cremera is one of the finest
of the many fine passages which lie thick in the earlier books of
Livy. The Consul, clad in his military garb, stands in the
vestibule of his house, marshalling his clan, three hundred and
six fighting men, all of the same proud patrician blood, all
worthy to be attended by the fasces, and to command the legions.
A sad and anxious retinue of friends accompanies the adventurers
through the streets; but the voice of lamentation is drowned by
the shouts of admiring thousands. As the procession passes the
Capitol, prayers and vows are poured forth, but in vain. The
devoted band, leaving Janus on the right, marches to its doom,
through the Gate of Evil Luck. After achieving high deeds of
valor against overwhelming numbers, all perish save one child,
the stock from which the great Fabian race was destined again to
spring, for the safety and glory of the commonwealth. That this
fine romance, the details of which are so full of poetical truth,
and so utterly destitute of all show of historical truth, came
originally from some lay which had often been sung with great
applause at banquets is in the highest degree probable. Nor is it
difficult to imagine a mode in which the transmission might have
taken place. The celebrated Quintus Fabius Maximus, who died
about twenty years before the First Punic War, and more than
forty years before Ennius was born, is said to have been interred
with extraordinary pomp. In the eulogy pronounced over his body
all the great exploits of his ancestors were doubtless recounted
and exaggerated. If there were then extant songs which gave a
vivid and touching description of an event, the saddest and the
most glorious in the long history of the Fabian house, nothing
could be more natural than that the panegyrist should borrow from
such songs their finest touches, in order to adorn his speech. A
few generations later the songs would perhaps be forgotten, or
remembered only by shepherds and vinedressers. But the speech
would certainly be preserved in the archives of the Fabian
nobles. Fabius Pictor would be well acquainted with a document so
interesting to his personal feelings, and would insert large
extracts from it in his rude chronicle. That chronicle, as we
know, was the oldest to which Livy had access.
Livy would at a
glance distinguish the bold strokes of the forgotten poet from
the dull and feeble narrative by which they were surrounded,
would retouch them with a delicate and powerful pencil, and would
make them immortal.

That this might happen at Rome can scarcely be doubted; for
something very like this has happened in several countries, and,
among others, in our own. Perhaps the theory of Perizonius cannot
be better illustrated than by showing that what he supposes to
have taken place in ancient times has, beyond all doubt, taken
place in modern times.

"History," says Hume with the utmost gravity, "has preserved
some instances of Edgar's amours, from which, as from a specimen,
we may form a conjecture of the rest. " He then tells very
agreeably the stories of Elfleda and Elfrida, two stories which
have a most suspicious air of romance, ad which, indeed, greatly
resemble, in their character, some of the legends of early Rome.
He cites, as his authority for these two tales, the chronicle of
William of Malmesbury, who lived in the time of King Stephen. The
great majority of readers suppose that the device by which
Elfleda was substituted for her young mistress, the artifice by
which Athelwold obtained the hand of Elfrida, the detection of
that artifice, the hunting party, and the vengeance of the
amorous king, are things about which there is no more doubt than
about the execution of Anne Boleyn, or the slitting of Sir John
Coventry's nose. But when we turn to William of Malmesbury, we
find that Hume, in his eagerness to relate these pleasant fables,
has overlooked one very important circumstance. William does
indeed tell both the stories; but he gives us distinct notice
that he does not warrant their truth, and that they rest on no
better authority than that of ballads.

Such is the way in which these two well-known tales have been
handed down. They originally appeared in a poetical form. They
found their way from ballads into an old chronicle. The ballads
perished; the chronicle remained. A great historian, some
centuries after the ballads had been altogether forgotten,
consulted the chronicle. He was struck by the lively coloring of
these ancient fictions: he transferred them to his pages; and
thus we find inserted, as unquestionable facts, in a narrative
which is likely to last as long as the English tongue, the
inventions of some minstrel whose works were probably never
committed to writing, whose name is buried in oblivion, and whose
dialect has become obsolete. It must, then, be admitted to be
possible, or rather highly probable, that the stories of Romulus
and Remus, and of the Horatii and Curiatti, may have had a
similar origin.