Villani, on the other hand, follows a more ancient compilation, and rejects the Belisca story. He, too, is acquainted with the "Libro fiesolano," makes some use of it, but considers it unauthentic exactly at the point where we find Malespini adhering to it. In fact, when recording the pretended descent of the Uberti from Catiline, Villani adds: "We find no proof of these matters in any authentic history."[59] Also, in trying, as far as possible, to give the legend a more genuine and historical appearance, he often inserts alterations drawn from the sources on which the legend itself was based, sometimes quoting Roman poets and historians such as Ovid, Lucan, Titus Livy, and, above all, Sallust, to whom he refers when adding certain historical particulars to the Catiline legends. A permanently instructive psychological fact is afforded us by the men of this period, and most of all by Villani. How was it that a contemporary of Dante--a man practised in affairs, cultivated, intellectual, and acutely observant--could mingle so much and such puerile credulity with great intelligence, culture, and common sense? In short, what substantial information can be gleaned from the "Chronica de origine civitatis"? Besides the ambitious aim, common to nearly all the cities of Italy, of trying to trace their origin back to the Romans and Trojans, the "Chronica" wishes to impress upon us that the Etruscan Fiesole was the constant rival of Roman Florence, which could not prosper until the former was destroyed. Therefore, Catiline, the enemy of Rome, is the defender of Fiesole, Cæsar, Augustus, the emperors, are the founders, champions, and restorers of Florence, which is always described as being in the likeness of Rome and styled little Rome, Augusta, Cesarea, &c. Totila or Attila--that is, barbarians who overthrew the Empire--are likewise destroyers of Florence. Another legend of later date attributes the rebuilding of the city to Charlemagne, the restorer of the Empire. So at least the tale runs in Villani and Malespini; but there is no trace of it either in the "De Origine," or the "Libro fiesolano," both impregnated with Roman traditions only, and the legends of chivalry being as yet unknown to Florence. In fact, Villani remarks, when repeating the tale: "We find (it) in the 'Chronicles of France.'"[60] We may accept as a certainty that the first origin of Florence was owed to Etruscan Fiesole, and that this was known even in the days of Dante is proved by his lines to the Florentines ("Inferno," xv. 61-3): "Ma quell' ingrato popolo maligno, Che discese da Fiesole ab antico, E tiene ancor del monte e del macigno."