And our good Father Tiber
Bore bravely up his chin.

And now he feels the bottom;
Now on dry earth he stands;
Now round him throng the Fathers
To press his gory hands;

And now, with shouts and clapping,
And noise of weeping loud,

He enters through the River Gate,
Borne by the joyous crowd.

They gave him of the corn-land,
That was of public right,

As much as two strong oxen

Could plough from morn till night;

And they made a molten image,

And set it up on high,

And there it stands unto this day

To witness if I lie.

And in the nights of winter,

When the cold north winds blow,
And the long howling of the wolves
Is heard amidst the snow;
When round the lonely cottage
Roars loud the tempest's din,
And the good logs of Algidus
Roar louder yet within;

When the oldest cask is opened,
And the largest lamp is lit;

When the chestnuts glow in the embers,
And the kid turns on the spit;

When young and old in circle
Around the firebrands close;

When the girls are weaving baskets,
And the lads are shaping bows;

When the goodman mends his armor,
And trims his helmet's plume;
When the goodwife's shuttle merrily
Goes flashing through the loom,-
With weeping and with laughter
Still is the story told,

How well Horatius kept the bridge
In the brave days of old.

The nine gods, of Etruria.

chief ones were Ju'no, Min er'va, and Tin'ia.

a main', in full force.

The three | Fathers of the City, the Roman senate. Con'sul, one of the two chief rulers in the time after Rome ceased to be a kingdom.

Ap'en nines, a mountain range which Ja nic'u lum, the highest of the seven hills runs through Italy.

of Rome.

Ar re'ti um, Lu'na, Su'tri um, towns of Ram'ni an, Ti'tian, the Ramnes and Etruria.

Um'bro, a river in Etruria.

must, the juice of the grape, trodden out

in the wine-press. La'tian, belonging to the province of La'tium, in Italy, in which Rome was situated.

Tus'cu lan, belonging to the city of Tus-
culum, in Latium.

cham paign', a flat, open country.
Rock Tar pe'ian, a rocky peak in the
city of Rome; from it condemned
criminals were hurled to their death.
burgh'ers, those who dwell in a town.

Tities were two of the three tribes into
which the ancient Roman people
were said to have been divided; the
third was called the Luceres.
Os'tia, a city in Latium, at the mouth of
the Tiber; a port of Rome.
Cam pa'ni a, a province in Italy south-
east of Latium.

Pal a ti'nus, one of the hills of Rome.
Tus'ca ny, Etruria.
ween, think; fancy.
shut'tle, an instrument for passing the
thread from one side of the cloth to
the other, in weaving.

THOMAS BABINGTON MACAULAY (1800-1859) was a renowned English historian, poet, essayist, and statesman. His style is a model of purity, clearness, and vigor. The poem here given is abridged from his "Lays of Ancient Rome."

DEFINITION OF GOOD BREEDING

LORD CHESTERFIELD

A FRIEND of yours and mine has very justly defined good breeding to be "the result of much good sense, some good nature, and a little self-denial for the sake of others, and with a view to obtain the same indulgence from them." Taking this for granted (as I think it cannot be disputed), it is astonishing to me that anybody who has good sense and good nature can essentially fail in good breeding. As to the modes of it, indeed, they vary according to persons, places, and circumstances, and are to be acquired only by observation and experience; but the substance of it is everywhere and eternally the same.

Good manners are, to particular societies, what good morals are to society in general - their cement and their security. And as laws are enacted to enforce good morals, or at least to prevent the ill effects of bad ones, so there are certain rules of civility, universally implied and received, to enforce good manners and punish bad ones. And indeed there seems to me to be less difference, both between the crimes and punishments, than at first one would imagine.

Mutual complaisance, attentions, and sacrifices of little conveniences are as natural an implied compact between civilized people as protection and

obedience are between kings and subjects; whoever, in either case, violates that compact, justly forfeits all advantages arising from it. For my own part, I really think that, next to the consciousness of doing a good action, that of doing a civil one is the most pleasing; and the epithet which I should covet the most, next to that of Aristides, would be that of well-bred.

Thus much for good breeding in general; I will now consider some of the various modes and degrees of it. Very few, scarcely any, are wanting in the respect which they should show to those whom they acknowledge to be infinitely their superiors, such as crowned heads, princes, and public persons of distinguished and eminent posts. It is the manner of showing that respect which is different.

The man of fashion and of the world expresses it in its fullest extent, but naturally, easily, and without concern; whereas a man who is not used to keep good company expresses it awkwardly; one sees that he is not used to it, and that it costs him a great deal; but I never saw the worst-bred man living guilty of lolling, whistling, scratching his head, and such like indecencies, in company that he respected. In such companies, therefore, the only point to be attended to is, to show that respect which everybody means to show in an easy, unembarrassed, and graceful manner. This is what observation and experience must teach you.

In mixed companies, whoever is admitted to make part of them is, for the time at least, supposed to be on a footing of equality with the rest; and consequently, as there is no one principal object of awe and respect, people are apt to take a greater latitude in their behavior and to be less upon their guard; and so they may, provided it be within certain bounds, which are upon no occasion to be transgressed. But upon these occasions, though no one is entitled to distinguished marks of respect, every one claims, and very justly, every mark of civility and good breeding. Ease is allowed, but carelessness and negligence are strictly forbidden.

If a man accosts you, and talks to you ever so dully or frivolously, it is worse then rudeness, it is brutality, to show him, by a manifest inattention to what he says, that you think him a fool or a blockhead, and not worth hearing. It is much more so with regard to women, who, of whatever rank they are, are entitled, in consideration of their sex, not only to an attentive, but an officious good breeding from men. Their little wants, likings, dislikes, preferences, antipathies, and fancies must be officiously attended to, and if possible, guessed at and anticipated by a well-bred man.

You must never usurp to yourself those conveniences and gratifications which are of common right, such as the best places, the best dishes, etc.; but on the contrary, always decline them yourself,