No More Learning

Both the guilty princes are instantly
terror-stricken:--

3 more lines in Greek, Pope's translation being:

. . . [Menelaus] approaching near,
The beauteous champion views with marks of fear,
Smit with a conscious sense, retires behind,
And shuns the fate he well deserv'd to find.

"Tarquinius," says Livy, "retro in agmen suorum infenso cessit
hosti. " If this be a fortuitous coincidence, it is also one of
the most extraordinary in literature.

In the following poem, therefore, images and incidents have been
borrowed, not merely without scruple, but on principle, from the
incomparable battle-pieces of Homer.

The popular belief at Rome, from an early period, seems to have
been that the event of the great day of Regillus was decided by
supernatural agency. Castor and Pollux, it was said, had fought
armed and mounted, at the head of the legions of the
commonwealth, and had afterwards carried the news of the victory
with incredible speed to the city. The well in the Forum at which
they had alighted was pointed out. Near the well rose their
ancient temple. A great festival was kept to their honor on the
Ides of Quintilis, supposed to be the anniversary of the battle;
and on that day sumptuous sacrifices were offered to them at the
public charge. One spot on the margin of Lake Regillus was
regarded during many ages with superstitious awe. A mark,
resembling in shape a horse's hoof, was discernible in the
volcanic rock; and this mark was believed to have been made by
one of the celestial chargers.

How the legend originated cannot now be ascertained; but we may
easily imagine several ways in which it might have originated;
nor is it at all necessary to suppose, with Julius Frontinus,
that two young men were dressed up by the Dictator to personate
the sons of Leda.
It is probable that Livy is correct when he
says that the Roman general, in the hour of peril, vowed a temple
to Castor. If so, nothing could be more natural than that the
multitude should ascribe the victory to the favor of the Twin
Gods. When such was the prevailing sentiment, any man who chose
to declare that, in the midst of the confusion and slaughter, he
had seen two godlike forms on white horses scattering the
Latines, would find ready credence. We know, indeed, that in
modern times a very similar story actually found credence among a
people much more civilized than the Romans of the fifth century
before Christ. A chaplain of Cortes, writing about thirty years
after the conquest of Mexico, in an age of printing presses,
libraries, universities, scholars, logicians, jurists, and
statesmen, had the face to assert that, in one engagement against
the Indians, St. James had appeared on a gray horse at the head
of the Castilian adventurers. Many of those adventurers were
living when this lie was printed. One of them, honest Bernal
Diaz, wrote an account of the expedition. He had the evidence of
his own senses against the legend; but he seems to have
distrusted even the evidence of his own senses. He says that he
was in the battle, and that he saw a gray horse with a man on his
back, but that the man was, to his thinking, Francesco de Morla,
and not the ever-blessed apostle St. James. "Nevertheless,"
Bernal adds, "it may be that the person on the gray horse was
the glorious apostle St. James, and that I, sinner that I am, was
unworthy to see him. " The Romans of the age of Cincinatus were
probably quite as credulous as the Spanish subjects of Charles
the Fifth. It is therefore conceivable that the appearance of
Castor and Pollux may be become an article of faith before the
generation which had fought at Regillus had passed away. Nor
could anything be more natural than that the poets of the next
age should embellish this story, and make the celestial horsemen
bear the tidings of victory to Rome.