The commemorative odes appear to have been recited or sung at banquets, not by poets or rhapsodists, but by boys or guests. There is one notice, indeed, of a class of men who practised the profession of minstrelsy. This passage, which is quoted by Aulus Gellius from the writings of Cato, implies the very lowest estimation of the position and character of the poet, and points more naturally to the composers of the libellous verses forbidden by the laws of the Twelve Tables, than to the authors of heroic and national lays:--'Poetry was not held in honour; if anyone devoted himself to it, or went about to banquets, he was called a vagabond[17].' It appears that, on this ground also, there is no reason for believing in the existence of any golden age of Roman poetry before the time of Ennius, or in the theory that the legendary tales of Roman history were created and shaped by native minstrels. To what cause, then, can we attribute their origin? These tales have a strong human interest, and represent marked and original types of antique heroism. They have the elements of true tragic pathos and moral grandeur. They could neither have arisen nor been preserved except among a people endowed with strong capacities of feeling and action. But the strength of the Roman mind consisted more in retentive capacity than in creative energy. Their art and their religion, their family and national customs, aimed at preserving the actual memory of men and of their actions: not like the arts, ceremonies, and customs of the Greeks, which aimed at lifting the mind out of reality into an ideal world. As one of the chief difficulties of the Homeric controversy arises from our ignorance of the power of the memory during an age when poetry and song were in the fullest life, but the use of letters was either unknown, or extremely limited; so there is a parallel difficulty in all attempts to explain the origin of early Roman history, from our ignorance of the power of oral tradition in a time of long established order, but yet unacquainted with any of the forms of literature. The indifference of barbarous tribes to their past history can prove little or nothing as to the tenacity of the national memory among a people far advanced towards civilisation like the Romans after the establishment of their Republican form of government. Nor can the analogy of early Greek traditions be fairly applied to those of Rome, owing to the great difference in the circumstances and the genius of the two nations. Many real impressions of the past might fix themselves indelibly in the grave and solid temperament of the Romans, which would have been lost amid the inexhaustible wealth of fancy that had been lavished upon the Greeks. The strict family life and discipline of the Romans, the continuity of their religious colleges, the unity of a single state as the common centre of all their interests, the slow and steady growth of their institutions, their