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We know； indeed； that in modern times a very similar story actually found
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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。
Many years after the temple of the Twin Gods had been built in the
Forum； an important addition was made to the ceremonial by which the
state annually testified its gratitude for their protection。 Quintus Fabius
and Publius Decius were elected Censors at a momentous crisis。 It had
become absolutely necessary that the classification of the citizens should
be revised。 On that classification depended the distribution of political
power。 Party spirit ran high； and the republic seemed to be in danger of
falling under the dominion either of a narrow oligarchy or of an ignorant
and headstrong rabble。 Under such circumstances； the most illustrious
patrician and the most illustrious plebeian of the age were entrusted with
the office of arbitrating between the angry factions； and they performed
their arduous task to the satisfaction of all honest and reasonable men。
One of their reforms was the remodelling of the equestrian order； and；
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having effected this reform； they determined to give to their work a
sanction derived from religion。 In the chivalrous societies of modern
times；societies which have much more than may at first sight appear in
common with with the equestrian order of Rome；it has been usual to
invoke the special protection of some Saint； and to observe his day with
peculiar solemnity。 Thus the Companions of the Garter wear the image of
St。 George depending from their collars； and meet； on great occasions； in
St。 George's Chapel。 Thus； when Louis the Fourteenth instituted a new
order of chivalry for the rewarding of military merit； he commended it to
the favor of his own glorified ancestor and patron； and decreed that all the
members of the fraternity should meet at the royal palace on the feast of St。
Louis； should attend the king to chapel； should hear mass； and should
subsequently hold their great annual assembley。 There is a considerable
resemblance between this rule of the order of St。 Louis and the rule which
Fabius and Decius made respecting the Roman knights。 It was ordained
that a grand muster and inspection of the equestrian body should be part of
the ceremonial performed； on the anniversary of the battle of Regillus； in
honor of Castor and Pollux； the two equestrian gods。 All the knights； clad
in purple and crowned with olive； were to meet at a temple of Mars in the
suburbs。 Thence they were to ride in state to the Forum； where the temple
of the Twins stood。 This pageant was； during several centuries； considered
as one of the most splendid sights of Rome。 In the time of Dionysius the
cavalcade sometimes consisted of five thousand horsemen； all persons of
fair repute and easy fortune。
There can be no doubt that the Censors who instituted this august
ceremony acted in concert with the Pontiffs to whom； by the constitution
of Rome； the superintendence of the public worship belonged； and it is
probable that those high religious functionaries were； as usual； fortunate
enough to find in their books or traditions some warrant for the
innovation。
The following poem is supposed to have been made for this great
occasion。 Songs； we know； were chanted at religious festivals of Rome
from an early period； indeed from so early a period that some of the sacred
verses were popularly ascribed to Numa； and were utterly unintelligible in
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the age of Augustus。 In the Second Punic War a great feast was held in
honor of Juno； and a song was sung in her praise。 This song was extant
when Livy wrote； and； though exceedingly rugged and uncouth； seemed to
him not wholly destitute of merit。 A song； as we learn from Horace； was
part of the established ritual at the great Secular Jubilee。 It is therefore
likely that the Censors and Pontiffs； when they had resolved to add a grand
procession of knights to the other solemnities annually performed on the
Ides of Quintilis； would call in the aid of a poet。 Such a poet would
naturally take for his subject the battle of Regillus； the appearance of the
Twin Gods； and the institution of their festival。 He would find abundant
materials in the ballads of his predecessors； and he would make free use of
the scanty stock of Greek learning which he had himself acquired。 He
would probably introduce some wise and holy Pontiff enjoining the
magnificent ceremonial which； after a long interval； had at length been
adopted。 If the poem succeeded； many persons would commit it to
memory。 Parts of it would be sung to the pipe at banquets。 It would be
peculiarly interesting to the great Posthumian House； which numbered
among its many images that of the Dictator Aulus； the hero of Regillus。
The orator who； in the following generation； pronounced the funeral
panegyric over the remains of Lucius Posthumius Megellus； thrice Consul；
would borrow largely from the lay； and thus some passages； much
disfigured； would probably find their way into the chronicles which were
afterwards in the hands of Dionysius and Livy。
Antiquaries differ widely as to the situation of the field of battle。 The
opinion of those who suppose that the armies met near Cornufelle；
between Frascati and the Monte Porzio； is at least plausible； and has been
followed in the poem。
As to the details of the battle； it has not been thought desirable to
adhere minutely to the accounts which have come down to us。 Those
accounts； indeed； differ widely from each other； and； in all probability；
differ as widely from the ancient poem from which they were originally
derived。
It is unnecessary to point out the obvious imitations of the Iliad； which
have been purposely introduced。
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The Battle of the Lake Regillus
A Lay Sung at the Feast of Castor and Pollux on the
Ides of Quintilis in the year of the City CCCCLI