But occasionally such survivals have a higher value. It is instructive, for example, to notice how Shakespeare utilises the tradition dear to Plutarch’s antiquarian tastes but not very interesting to an Elizabethan audience of the acknowledgment made to the goddess, Fortuna Muliebris, after the withdrawal of Coriolanus from Rome.
The Senate ordeined, that the magistrates to gratifie and honour these ladyes, should graunte them all that they would require. And they only requested that they would build a temple of Fortune of the women, for the building whereof they offered them selves to defraye the whole charge of the sacrifices, and other ceremonies belonging to the service of the goddes. Nevertheles, the Senate commending their good will and forwardnes, ordeined, that the temple and image should be made at the common charge of the cittie.
And the marginal note sums up: “The temple of Fortune built for the women.” This seems to be the archaeological ore from which is forged Coriolanus’ gallant hyperbole:
Ladies, you deserve
To have a temple built you.
(V. ii. 206.)
From the worshippers they become the worshipped.
Sometimes in the survival the fact is transformed to figure, the prose to poetry. After Marcius’ miracles of valour at Corioli, Cominius gives him, “in testimonie that he had wonne that day the price of prowes above all other, a goodly horse with a capparison, and all furniture to him.” This Shakespeare does not omit. Cominius declares:
Caius Marcius
Wears this war’s garland: in token of the which