1.
_What is the reason that new wedded wives are bidden to touch fire and
water?_
Is it because that among the elements and principles, whereof are composed
naturall bodies, the one of these twaine, to wit, fire is the male, and
water the female, of which, that infuseth the beginning of motion, and this
affoordeth the propertie of the subject and matter?
2. Or rather, for that, as the fire purgeth, and water washeth; so a wife
ought to continue pure, chaste and cleane all her life.
3. Or is it in this regard, that as fire without humidity, yeeldeth no
nourishment, but is dry; and moisture without heat is idle, fruitlesse and
barren; even so the male is feeble, and the female likewise, when they be
apart and severed a sunder: but the conjunction of two maried folke
yeeldeth unto both, their cohabitation and perfection of living together.
4. Or last of all, because man and wife ought not to forsake and abandon
one another, but to take part of all fortunes; though they had no other
good in the world common betweene them, but fire and water onely.
2.
_How is it, that they use to light at weddings five torches, and neither
more nor lesse, which they call Wax-lights._
1. WHETHER is it as _Varro_ saith, because the Prætours or generals of
armies use three, and the Aediles two: therefore it is not meet that they
should have more than the Prætours and Aediles together: considering that
new maried folke goe unto the Aediles to light their fire?
2. Or, because having use of many numbers, the odde number seemed unto them
as in all other respects better, and more perfect than the even: so it was
fitter and more agreeable for mariage: for the even number implieth a kinde
of discord and division, in respect of the equall parts in it, meet for
siding, quarrell, and contention: whereas the odde number cannot be divided
so just and equally, but there will remaine somewhat still in common for to
be parted. Now among al odde numbers, it seemeth that Cinque is most
nuptial, & best beseeming mariage; for that Trey is the first odde number,
& Deuz the first even; of which twaine, five is compounded, as of the male
and the female.
3. Or is it rather, because light is a signe of being and of life: and a
woman may beare at the most five children at one burden; and so they used
to cary five tapers or waxe candels?
4. Or lastly, for that they thought, that those who were maried had need of
five gods and goddesses: namely, _Jupiter_[131] genial, _Juno_ genial,
_Venus_, _Suade_, and above all _Diana_; whom (last named) women in their
labour and travell of childe-birth, are wont to call upon for helpe.
3.
_What is the cause that there being many Temples of_ Diana _in_ Rome,
_into that onely which standeth in the Patrician street, men enter not_.
1. IS it not because of a tale which is told in this maner: In old time a
certeine woman being come thither for to adore and worship this goddesse,
chaunced there to bee abused and suffer violence in her honor: and he who
forced her, was torne in pieces by hounds: upon which accident, ever after,
a certeine superstitious feare possessed mens heads, that they would not
presume to goe into the said temple.
4.
_Wherefore is it, that in other temples of_ Diana _men are woont
ordinarily to set up and fasten Harts hornes; onely in that which is upon
mount_ Aventine; _the hornes of oxen and other beefes are to be seen_.
MAY it not be, that this is respective to the remembrance of an ancient
occurrent that sometime befell? For reported it is that long since in the
Sabines countrey, one _Antion Coratius_ had a cow, which grew to be
exceeding faire and woonderfull bigge withall above any other: and a
certeine wizard or soothsaier came unto him and said: How predestined it
was that the citie which sacrificed that cow unto _Diana_ in the mount
_Aventine_, should become most puissant and rule all _Italy_: This
_Coratius_ therefore came to _Rome_ of a deliberate purpose to sacrifice
the said cow accordingly: but a certaine houshold servant that he had, gave
notice secretly unto king _Servius Tullius_ of this prediction delivered by
the abovesaid soothsaier: whereupon _Servius_ acquainted the priest of
_Diana_, _Cornelius_, with the matter: and therefore when _Antion_
_Coratius_ presented himselfe for to performe his sacrifice, _Cornelius_
advertised him, first to goe downe into the river, there to wash; for that
the custome and maner of those that sacrificed was so to doe: now whiles
_Antion_ was gone to wash himselfe in the river, _Servius_ steps into his
place, prevented his returne, sacrificed the cow unto the goddesse, and
nailed up the hornes when he had so done, within her temple. _Juba_ thus
relateth this historie, and _Varro_ likewise, saving that _Varro_
expressely setteth not downe the name of _Antion_, neither doth he write
that it was _Cornelius_ the priest, but the sexton onely of the church that
thus beguiled the Sabine.
5.
_Why are they who have beene falsly reported dead in a strange countrey,
although they returne home alive, not received nor suffred to enter
directly at the dores, but forced to climbe up to the tiles of the house,
and so to get downe from the roufe into the house?_
_Varro_ rendreth a reason heereof, which I take to be altogether fabulous:
for hee writeth, that during the Silician warre, there was a great battell
fought upon the sea, and immediately upon it, there ranne a rumour of many
that they were dead in this fight; who notwithstanding, they returned home
safe, died all within a little while after: howbeit, one there was among
the rest, who when he would have entred into his owne house, found the dore
of the owne accord fast shut up against him; and for all the forcible
meanes that was made to open the same, yet it would not prevaile: whereupon
this man taking up his lodging without, just before his dore, as he slept
in the night, had a vision which advertised and taught him how he should
from the roofe of the house let himselfe downe by a rope, and so get in:
now when he had so done, he became fortunate ever after, all the rest of
his life; and hee lived to be a very aged man: and heereof arose the
foresaid custome, which alwaies afterwards was kept and observed.
But haply this fashion may seeme in some sort to have beene derived from
the Greeks: for in _Greece_ they thought not those pure and cleane who had
beene caried foorth for dead to be enterred; or whose sepulchre and
funerals were solemnized or prepared: neither were such allowed to frequent
the company of others, nor suffred to come neere unto their sacrifices. And
there goeth a report of a certaine man named _Aristinus_, one of those who
had beene possessed with this superstition, how he sent unto the oracle of
_Apollo_ at _Delphos_, for to make supplication and praier unto the god,
for to bee delivered out of this perplexed anxietie that troubled him by
occasion of the said custome or law then in force: and that the prophetesse
_Pythia_ returned this answer:
_Looke whatsoever women doe in childbed newly laid,
Unto their babes, which they brought foorth, the verie same I say
See that be done to thee againe: and after that be sure,
Unto the blessed gods with hands to sacrifice, most pure._
Which oracle thus delivered, _Aristinus_ having well pondered and
considered, committed himselfe as an infant new borne unto women for to be
washed, to be wrapped in swadling clothes, and to be suckled with the
brest-head: after which, all such others, whom we call _Hysteropotmous_,
that is to say, those whose graves were made, as if they had beene dead,
did the semblable. Howbeit, some doe say, that before _Aristinus_ was
borne, these ceremonies were observed about those _Histropotmi_, and that
this was a right auncient custome kept in the semblable case: and therefore
no marvell it is, that the Romans also thought, that such as were supposed
to have beene once buried, and raunged with the dead in another world,
ought not to enter in at the same porch, out of which they goe, when they
purpose to sacrifice unto the gods, or at which they reenter when they
returne from sacrifice: but would have them from above to descend through
the tiles of the roufe into the close house, with the aire open over their
heads: for all their purifications ordinarily they performed without the
house abroad in the aire.
6.
_Why doe women kisse the lips of their kinsfolks?_
IS it as most men thinke, for that women being forbidden to drinke wine,
the manner was brought up: That whensoever they met their kinsfolke, they
should kisse their lips, to the end they might not be unknowen, but
convicted if they had drunke wine? or rather for another reason, which
_Aristotle_ the philosopher hath alledged? for as touching that occasion,
which is so famous and commonly voiced in every mans mouth, yea, and
reported of divers and sundrie places; it was no doubt the hardy attempt
executed by the dames of _Troie_, and that upon the coasts of _Italy_; for
when the men upon their arrivall were landed; the women in the meanewhile
set fire upon their ships, for very desire that they had to see an end
once, one way or other of their long voiage, & to be delivered frõ their
tedious travel at sea: but fearing the fury of their men, when they should
returne, they went forth to meet their kinsfolke and friends upon the way,
and welcomed them with amiable embracing & sweet kisses of their lips: by
which means having appeased their angrie mood, and recovered their favours,
they continued ever after, the custome of kind greeting and loving
salutation in this manner.
Or was not this a priviledge granted unto women for their greater honour
and credit; namely, to be knowen and seen for to have many of their race
and kinred, and those of good worth and reputation?
Or because it was not lawfull to espouse women of their blood and kinred,
therefore permitted they were to entertaine them kindly and familiarly with
a kisse, so they proceeded no farther; insomuch as this was the onely marke
and token left of their consanguinitie. For before time, they might not
marrie women of their owne blood; no more than in these daies their aunts
by the mothers side, or their sisters: and long it was ere men were
permitted to contract marriage with their cousin germains; and that upon
such an occasion as this. There was a certaine man of poore estate and
small living, howbeit otherwise of good and honest cariage, and of all
others that managed the publike affairs of State most popular and gracious
with the commons: who was supposed to keepe as his espoused wife a
kinswoman of his and cousin germain, an inheritresse; by whom he had great
wealth, and became verie rich: for which he was accused judicially before
the people; but upon a speciall favour that they bare unto him, they would
not enquire into the cause in question; but not onely suppressed his bill
of enditement, and let her go as quit of all crime, but also even they,
enacted a statute; by vertue whereof, lawfull it was for all men from that
time forward to marrie, as far as to their cousin germains, but in any
higher or neerer degree of consanguinitie, they were expresly forbidden.
7.
_Wherefore is it not lawfull either for the husband to receive a gift of
his wife, or for the wife of her husband._
MAY it not be, for that, as _Solon_ ordained that the donations and
bequests, made by those that die shall stand good, unlesse they be such as
a man hath granted upon necessitie, or by the inducement and flatterie of
his wife: in which proviso, he excepted necessitie, as forcing and
constraining the will; and likewise pleasure, as deceiving the judgement;
even so have men suspected the mutuall gifts passing between the husband
and the wife, and thought them to be of the same nature.
Or was it not thought, that giving of presents was of all other the least &
worst signe of amity and goodwill (for even strangers and such as beare no
love at all use in that sort to be giving) and in that regard they would
banish out of marriage such kind of pleasing and curring favour; to the end
that the mutuall love and affection between the parties should be free and
without respect of salarie and gaine, even for it selfe and nothing else in
the world.
Or because women commonly admit and entertaine straungers, as corrupted by
receiving of presents and gifts at their hands, it was thought to stand
more with honour and reputation, that wives should love their owne
husbands, though they gave them nothing by way of gift.
Or rather, for that it was meet and requisit, that the goods of the husband
should be common to the wife, and to the wife likewise of the husband: for
the partie who receiveth a thing in gift, doth learne to repute that which
was not given, to be none of his owne, but belonging to another: so that
man and wife in giving never so little one to another, despoil and defraud
themselves of all that is beside.
8.
_What might be the cause that they were forbidden to receive any gift
either of [132]Sonne in law, or [133]Father in law?_
OF Sonne in law, for feare lest the gift might be thought by the meanes of
the Father to passe about the returne unto the wife: and of the Father in
law, because it was supposed meet and just, that he who gave not, should
not likewise receive ought.[134]
9.
_What should be the reason that the Romans when they returned from some
voyage out of a farre and forraine countrey, or onely from their ferme
into the citie; if their wives were at home, used to send a messenger
unto them before, for to give warning and advertisement of their
comming?_
EITHER it was because this is a token of one that beleeveth and is verily
perswaded that his wife intendeth no lewdnesse, nor is otherwise busied
than well: whereas to come upon her at unwares and on a sodain, is a kind
of forlaying and surprize. Or for that they make haste to send them good
newes of their comming, as being assured that they have a longing desire,
and doe expect such tidings.
Or rather because themselves would be glad to heare from them some good
newes, to wit, whether they shall find them in good health when they come,
and attending affectionately and with great devotion, their returne.
Or else because women ordinarily, when their husbands be away and from
home, have many petie businesses and house affaires: and other whiles there
fall out some little jarres and quarrels within doores with their servants,
men or maidens: to the end therefore all such troubles and inconveniences
might be overblowen, and that they might give unto their husbands a loving
and amiable welcome home, they have intelligence given unto them before
hand of their arrivall and approch.
10.
_What is the cause that when they adore and worship the gods, they cover
their heads: but contrariwise when they meet with any honourable or
worshipfull persons, if their heads haplie were then covered with their
cover, they discover the same, and are bare headed._
FOR it seemeth that this fashion maketh the former doubt and braunch of the
question more difficult to be assoiled: and if that which is reported of
_Aeneas_ be true; namely, that as _Diomedes_ passed along by him whiles he
sacrificed, he covered his head, and so performed his sacrifice; there is
good reason and consequence, that if men be covered before their enemies,
they should be bare when they encounter either their friends, or men of
woorth and honour: for this maner of being covered before the gods, is not
properly respective unto them, but occasioned by accident, and hath, since
that example of _Aeneas_, beene observed and continued.
But if we must say somewhat else beside, consider whether it be not
sufficient to enquire onely of this point; namely, why they cover their
heads when they worship the gods, seeing the other consequently dependeth
heereupon: for they stand bare before men of dignitie and authoritie, not
to doe them any more honor thereby, but contrariwise to diminish their
envie, for feare they might be thought to require as much reverence and the
same honor as is exhibited to the gods, or suffer themselves, and take
pleasure to bee observed and reverenced equally with them: as for the gods
they adored them after this sort; either by way of lowlinesse and humbling
themselves before their majestie, in covering and hiding their heads; or
rather because they feared lest as they made their praiers, there should
come unto their hearing, from without, any sinister voice or inauspicate
and ominous osse: and to prevent such an object they drew their hood over
their eares: And how true it is that they had a carefull eie and regard to
meet with all such accidents, it may appeere by this, that when they went
to any oracle for to be resolved by answer from thence upon a scrupulous
doubt, they caused a great noise to be made all about them, with ringing of
pannes or brasen basons.
Or it may well be, (as _Castor_ saith, comparing in concordance the Romane
fashions with the rites of the Pythagoreans) for that the Dæmon or good
angell within us, hath need of the gods helpe without, and maketh
supplication with covering the head, giving thus much covertly to
understand thereby, that the soule is likewise covered and hidden by the
bodie.
11.
_Why sacrifice they unto_ Saturne _bare-headed_.
IS it because _Aeneas_ first brought up this fashion of covering the head
at sacrifice; and the sacrifice to _Saturnus_ is much more auncient than
his time?
Or, for that they used to be covered unto the celestiall gods: but as for
_Saturne_ he is reputed a Subterranean or terrestriall god?
Or, in this respect, that there is nothing hidden, covered, or shadowed in
Trueth? For among the Romans, _Saturne_ was held to be the father of
Veritie.
12.
_Why doe they repute_ Saturne _the father of Trueth_.
IS it for that (as some Philosophers deeme) they are of opinion that
[135]_Saturne_ is [136]Time? and Time you know well findeth out and
revealeth the Truth.
Or, because as the Poets fable, men lived under _Saturnes_ reigne in the
golden age: and if the life of man was then most just and righteous, it
followeth consequently that there was much trueth in the world.
13.
_What is the reason that they sacrificed likewise unto the god whom they
tearmed_ Honor, _with bare head? now a man may interpret_ Honor _to be as
much as Glory and Reputation_.
IT is haply because Honor and glory is a thing evident, notorious, and
exposed to the knowledge of the whole world: and by the same reason that
they veile bonet before men of worship, dignitie, and honor, they adore
also the deitie that beareth the name of Honor, with the head bare.
14.
_What may be the cause, that sonnes cary their Fathers and Mothers foorth
to be enterred, with their heads hooded and covered: but daughters bare
headed, with their haires detressed and hanging downe loose._
IS it for that Fathers ought to be honored as gods by their male children,
but lamented and bewailed as dead men by their daughters, and therefore the
law having given and graunted unto either sex that which is proper, hath of
both together made that which is beseeming and convenient.
Or, it is in this regard, that unto sorrow and heaviness, that is best
beseeming which is extraordinarie and unusuall: now more ordinarie it is
with women to go abroad with their heads veiled and covered: and likewise
with men, to be discovered and bare headed. For even among the Greeks when
there is befallen unto them any publike calamitie, the manner and custome
is, that the women should cut of the hayres of their head, and the men
weare them long; for that otherwise it is usuall that men should poll their
heads, and women keepe their haire long. And to prove that sonnes were wont
to be covered; in such a case, and for the said cause, a man may alledge
that which _Varro_ hath written; namely, that in the solemnitie of
funerals, and about the tombs of their fathers, they carry themselves with
as much reverence and devotion as in the temples of the gods: in such sort,
as when they have burnt the corps in the funeral fire, so soone as ever
they meet with a bone, they pronounce, that he who is dead, is now become a
god. On the contrary side, women were no wise permitted to vaile and cover
their heads. And we find upon record, that the first man who put away and
divorced his wife was _Spurius Carbilius_, because she bare him no
children; the second, _Sulpitius Gallus_, for that he saw her to cast a
robe over her head: and the third _Publius Sempronius_, for standing to
behold the solemnitie of the funerall games.
15.
_How it commeth to passe, that considering the Romans esteemed Terminus a
god, and therefore in honour of him celebrated a feast called thereupon_
Terminalia, _yet they never killed any beast in sacrifice unto him_?
IT is because _Romulus_ did appoint no bonds and limits of his countrey, to
the end that he might lawfully set out and take in where pleased him, and
repute all that land his owne so far as, (according to that saying of the
Lacedæmonian) his speare or javelin would reach? But _Numa Pompilius_ a
just man and politick withall, one who knew well how to govern, and that by
the rule of Philosophie, caused his territorie to be confined betweene him
and his neighbour nations, and called those frontier bonds by the name of
_Terminus_ as the superintendent, over-seer and keeper of peace and amitie
between neighbours; and therefore he supposed, that this _Terminus_ ought
to be preserved pure and cleane from all blood, and impollute with any
murder.
16.
_What is the reason that it is not lawfull for any maid servants to enter
into the temple of the goddesse_ [137]Leucothea? _and the Dames of_ Rome,
_bringing in thither one alone and no more with them, fall to cuffing and
boxing her about the eares and cheeks_.
AS for the wench that is thus buffeted, it is a sufficient signe and
argument, that such as she, are not permitted to come thither: now for all
others they keepe them out in regard of a certaine poeticall fable reported
in this wise: that ladie _Ino_ being in times past jealous of her husband,
and suspecting him with a maid servant of hers, fell mad, and was enraged
against her owne sonne: this servant the Greeks say, was an Aetolian borne,
and had to name Antiphera: and therefore it is that heere among us in the
citie of _Chæronea_, before the temple or chappell of _Matuta_, the sexton
taking a whip in his hand crieth with a loud voice: No man servant or maid
servant be so hardie as to come in heere; no Aetolian hee or shee presume
to enter into this place.
17.
_What is the cause that to this goddesse, folke pray not for any
blessings to their owne children, but for their nephews onely, to wit,
their brothers or sisters children?_
MAY it not be that _Ino_ being a ladie that loved her sister wonderous
well, in so much as she suckled at her owne breast a sonne of hers: but was
infortunate in her owne children?
Or rather, because the said custome is otherwise very good and civill,
inducing and moving folks hearts to carie love and affection to their
kinreds.
18.
_For what cause, were many rich men wont to consecrate and give unto_
Hercules _the Disme or tenth of all their goods_?
WHY may it not be upon this occasion, that _Hercules_ himselfe being upon a
time at [138]_Rome_, sacrifice the tenth cow of all the drove which he had
taken from _Gerion_?
Or for that he freed and delivered the Romans from the tax and tribute of
the Dismes which they were wont to pay out of their goods unto the Tuskans.
Or in case this may not go current for an authenticall historie, and
worthie of credit; what and if we say that unto _Hercules_ as to some great
bellie god, and one who loved good cheere, they offered and sacrificed
plenteously and in great liberalitie?
Or rather, for that by this meanes they would take downe and diminish a
little, their excessive riches which ordinarily is an eie-sore and odious
unto the citizens of a popular state, as if they meant to abate and bring
low (as it were) that plethoricall plight and corpulency of the bodie,
which being growen to the height is daungerous: supposing by such cutting
off, and abridging of superfluities, to do honour and service most pleasing
unto _Hercules_, as who joied highly in frugalitie: for that in his life
time he stood contented with a little, and regarded no delicacie or excesse
whatsoever.
19.
_Why begin the Romans their yeere at the moneth Januarie?_
FOR in old time the moneth of March was reckoned first, as a man may
collect by many other conjectures, and by this specially, that the fift
moneth in order after March was called _Quintilis_, and the sixt moneth
_Sextilis_, and all the rest consequently one after another until you come
to the last, which they named December, because it was the tenth in number
after March: which giveth occasion unto some for to thinke & say, that the
Romans (in those daies) determined and accomplished their compleat yeere,
not in twelve moneths but in ten: namely, by adding unto everie one of
those ten moneths certain daies over and above thirtie. Others write, that
December indeed was the tenth moneth after March; but Januarie was the
eleventh, and Februarie the twelfth: in which moneth they used certaine
expiatorie and purgatorie sacrifices, yea, and offered oblations unto the
dead (as it were) to make an end of the yere. Howbeit afterwards they
transposed this order, and ranged Januarie in the first place, for that
upon the first day thereof, which they call the Calends of Januarie; the
first Consuls that ever bare rule in _Rome_ were enstalled, immediatly upon
the deposition and expulsion of the kings out of the citie. But there
seemeth to be more probability & likelihood of truth in their speech, who
say, that _Romulus_ being a martiall prince, and one that loved warre and
feats of armes, as being reputed the sonne of _Mars_, set before all other
moneths, that which caried the name of his father: howbeit _Numa_ who
succeeded next after him, being a man of peace, and who endevored to
withdraw the hearts and minds of his subjects and citizens from warre to
agriculture, gave the prerogative of the first place unto Januarie, and
honoured _Janus_ most, as one who had beene more given to politick
government, and to the husbandrie of ground, than to the exercise of warre
and armes.
Consider moreover, whether _Numa_ chose not this moneth for to begin the
yeere withall, as best sorting with nature in regard of us; for otherwise
in generall, there is no one thing of all those that by nature turne about
circularly, that can be said first or last, but according to the severall
institutions and ordinances of men, some begin the time at this point,
others at that. And verely they that make the Winter solstice or hibernall
Tropick the beginning of their yeere, do the best of all others: for that
the Sunne ceasing then to passe farther, beginneth to returne and take his
way againe toward us: for it seemeth, that both according to the course of
nature, and also in regard of us, this season is most befitting to begin
the yeere: for that it increaseth unto us the time of daie light, and
diminisheth the darknesse of night, and causeth that noble starre or planet
to approch neerer and come toward us, the lord governour and ruler of all
substance transitorie and fluxible matter whatsoever.
20.
_Why do women when they dresse up and adorne the chappell or shrine of
their feminine goddesse, whom they call_ Bona, _never bring home for that
purpose any branches of Myrtle tree: and yet otherwise have a delight to
employ all sorts of leaves and flowers_?
MAY it not be, for that, as some fabulous writers tell the tale, there was
one [139]_Flavius_ a soothsaier had a wife, who used secretely to drinke
wine, and when she was surprised and taken in the manner by her husband,
she was well beaten by him with myrtle rods: and for that cause they bring
thither no boughs of myrtle: marry they offer libations unto this goddesse
of wine, but forsooth they call it Milke.
Or is it not for this cause, that those who are to celebrate the ceremonies
of this divine service, ought to be pure and cleane from all pollutions,
but especially from that of _Venus_ or lechery? For not onely they put out
of the roome where the service is performed unto the said goddesse _Bona_,
all men, but also whatsoever is besides of masculine sex; which is the
reason that they so detest the myrtle tree, as being consecrated unto
_Venus_, insomuch as it should seeme they called in old time that _Venus_,
_Myrtea_, which now goeth under the name, of _Murcia_.
21.
_What is the reason that the Latines doe so much honour and reverence the
Woodpecker, and forbeare altogether to do that bird any harme?_
IS it for that _Picus_ was reported in old time by the enchantments and
sorceries of his wife, to have changed his owne nature, and to be
metamorphozed into a Woodpecker; under which forme he gave out oracles, and
delivered answeres unto those who propounded unto him any demaunds?
Or rather, because this seemeth a meere fable, and incredible tale: there
is another storie reported, which carieth more probabilitie with it, and
soundeth neerer unto trueth. That when _Romulus_ and _Remus_ were cast
foorth and exposed to death; not onely a female woolfe gave them her teats
to sucke, but also a certeine Woodpecker flew unto them, and brought them
food in her bill, and so fedde them: and therefore haply it is, that
ordinarily in these daies wee may see, as _Nigidius_ hath well observed;
what places soever at the foot of an hill covered and shadowed with oakes
or other trees a Woodpecker haunteth, thither customably you shall have a
woolfe to repaire.
Or peradventure, seeing their maner is to consecrate unto every god one
kinde of birde or other, they reputed this Woodpecker sacred unto _Mars_,
because it is a couragious and hardy bird, having a bill so strong, that he
is able to overthrow an oke therewith, after he hath jobbed and pecked into
it as farre as to the very marrow and heart thereof.
22.
_How is it that they imagine_ Janus _to have had two faces, in which
maner they use both to paint and also to cast him in mold_.
IS it for that he being a Græcian borne, came from _Perrhœbia_, as we finde
written in histories; and passing forward into _Italy_, dwelt in that
countrey among the Barbarous people, who there lived, whose language and
maner of life he changed?
Or rather because he taught and perswaded them to live together after a
civill and honest sort, in husbandry and tilling the ground; whereas before
time their manners were rude, and their fashions savage without law or
justice altogether.
23.
_What is the cause that they use to sell at_ Rome _all things perteining
to the furniture of Funerals, within the temple of the goddesse_
Libitina, _supposing her to be Venus_.
THIS may seeme to be one of the sage and philosophicall inventions of king
_Numa_, to the end that men should learne not to abhorre such things, nor
to flie from them, as if they did pollute and defile them?
Or else this reason may be rendred, that it serveth for a good record and
memoriall, to put us in minde, that whatsoever had a beginning by
generation, shall likewise come to an end by death; as if one and the same
goddesse were superintendent and governesse of nativitie and death: for
even in the city of _Delphos_ there is a pretie image of _Venus_, surnamed
_Epitymbia_; that is to say sepulchrall: before which they use to raise and
call foorth the ghosts of such as are departed, for to receive the
libaments and sacred liquors powred foorth unto them.
24.
_Why have the Romans in every moneth three beginnings as it were, to wit,
certeine principall and prefixed or preordeined[140] daies, and regard
not the same intervall or space of daies betweene?_
IS it because as _Juba_ writeth in his chronicles, that the chiefe
magistrates were wont upon the first day of the moneth to call and summon
the people; whereupon it tooke the name of _Calends_: and then to denounce
unto them that the _Nones_ should be the fift day after; and as for the
_Ides_ they held it to be an holy and sacred day?
Or for that they measuring and determining the time according to the
differences of the moone, they observed in her every moneth three
principall changes and diversities: the first, when she is altogether
hidden, namely during her conjunction with the sunne; the second when she
is somewhat remooved from the beames of the sunne, & beginneth to shew
herselfe croissant in the evening toward the West whereas the sunne
setteth; the third, when she is at the full: now that occultation and
hiding of hers in the first place, they named Calends, for that in their
tongue whatsoever is secret & hidden, they say it is [_Clam_] and to hide
or keepe close, they expresse by this word [_Celare_;] and the first day of
the moones illumination, which wee heere in _Greece_ tearme _Noumenia_,
that is to say, the new-moone, they called by a most just name _Nonæ_, for
that which is new and yoong, they tearme _Novum_, in manner as wee doe
νὲον. As for the _Ides_, they tooke their name of this word εἶδὸς, that
signifieth beautie; for that the moone being then at the full, is in the
very perfection of her beautie: or haply they derived this denomination of
_Dios_, as attributing it to _Jupiter_: but in this we are not to search
out exactly the just number of daies, nor upon a small default to slander
and condemne this maner of reckoning, seeing that even at this day, when
the science of Astrologie is growen to so great an increment, the
inequalitie of the motion, and course of the moone surpasseth all
experience of Mathematicians, and cannot be reduced to any certeine rule of
reason.
25.
_What is the cause that they repute the morrowes after_ Calends, Nones,
_and_ Ides, _disasterous or dismall daies, either for to set forward upon
any journey or voiage, or to march with an army into the field_?
IS it because as many thinke, and as _Titus Livius_ hath recorded in his
storie; the Tribunes militarie, at what time as they had consular and
soveraigne authoritie, went into the field with the Romane armie the morrow
after the _Ides_ of the moneth _Quintilis_, which was the same that July
now is, and were discomfited in a battell by the Gaules, neere unto the
river _Allia_: and cõsequently upon that overthrow, lost the very city it
selfe of _Rome_: by which occasion the morrow after the _Ides_, being held
and reputed for a sinister and unluckie day; superstition entring into mens
heads, proceeded farther (as she loveth alwaies so to doe) and brought in
the custome for to hold the morrow after the _Nones_, yea, and the morrow
after the _Calends_, as unfortunate, and to be as religiously observed in
semblable cases.
But against this there may be opposed many objections: for first and
formost, they lost that battell upon another day, and calling it
_Alliensis_, by the name of the river _Allia_, where it was strucken, they
have it in abomination for that cause. Againe, whereas there be many daies
reputed dismal and unfortunate, they doe not observe so precisely and with
so religious feare, other daies of like denomination in every moneth, but
ech day apart onely in that moneth wherein such and such a disaster,
hapned: and that the infortunitie of one day should draw a superstitious
feare simply upon all the morrowes after _Calends_, _Nones_, and _Ides_,
carieth no congruitie at all, nor apparence of reason.
Consider moreover and see, whether, as of moneths they used to consecrate
the first to the gods celestiall; the second to the terrestriall, or
infernall, wherein they performe certeine expiatorie ceremonies and
sacrifices of purification, and presenting offirings and services to the
dead: so of the daies in the moneth, those which are chiefe and principall,
as hath beene said, they would not have to be kept as sacred and festivall
holidaies; but such as follow after, as being dedicated unto the spirits,
called _Dæmons_, and those that are departed; they also have esteemed
cõsequently as unhappy, & altogether unmeet either for to execute or to
take in hand any businesse: for the Greeks adoring and serving the gods
upon their new moones and first daies of the moneth, have attributed the
second daies unto the demi-gods and _Dæmons_: like as at their feasts also
they drinke the second cup unto their demi-gods, and demi-goddesses. In
summe, Time is a kinde of number, and the beginning of number is (I wot not
what,) some divine thing, for it is Unitie: and that which commeth next
after it is Deuz or two, cleane opposite unto the said beginning, and is
the first of all even numbers: as for the even number it is defective,
unperfect, and indefinit, whereas contrariwise, the uneven or odde number
it selfe is finite, complet, and absolute: and for this cause like as the
_Nones_ succeed the _Calends_ five daies after; so the _Ides_ follow the
_Nones_ nine daies after them; for the uneven and odde numbers doe
determine those beginnings, or principall daies; but those which presently
ensue after the said principall daies being even, are neither ranged in any
order, nor have power and puissance: and therefore men doe not enterprise
any great worke, nor set foorth voiage or journey upon such daies: and
heereto wee may to good purpose annex that pretie speech of _Themistocles_:
For when the morrow (quoth he) upon a time quarrelled with the festivall
day which went next before it, saying, that herselfe was busied and tooke a
great deale of pains, preparing & providing with much travel those goods
which the feast enjoied at her ease, with all repose, rest, and leisure:
the Festivall day made this answer: Thou saidst true indeed; but if I were
not, where wouldst thou be? This tale _Themistocles_ devised, and delivered
unto the Athenian captaines, who came after him; giving them thereby to
understand, that neither they nor any acts of theirs would ever have beene
seene, unlesse hee before them had saved the citie of Athens. Forasmuch
then, as every enterprise and voiage of importance hath need of provision,
and some preparatives; and for that the Romans in old time upon their
festivall daies, dispensed nothing, nor took care for any provision; being
wholy given and devoted at such times to the service & worship of God,
doing that, and nothing else; like as even yet at this day, when the
priests begin to sacrifice, they pronounce with a loud voice before all the
companie there assembled HOC AGE, that is to say, Minde this, and doe no
other thing: verie like it is, and standeth to great reason, that they used
not to put themselves upon the way for any long voiage, nor tooke in hand
any great affaire or businesse presently after a festivall day, but kept
within house all the morrow after, to thinke upon their occasions, and to
provide all things necessarie for journey or exploit: or we may conjecture,
that as at this very day the Romans after they have adored the gods, and
made their praiers unto them within their temples, are woont to stay there
a time, and sit them downe; even so they thought it not reasonable to cast
their great affaires so, as that they should immediately follow upon any of
their festivall daies; but they allowed some respit and time betweene, as
knowing full well, that businesses carie with them alwaies many troubles
and hinderances, beyond the opinion, expectation, and will of those who
take them in hand.
26.
_What is the cause that women at_ Rome, _when they mourne for the dead,
put on white robes, and likewise weare white cawles, coifes and kerchiefs
upon their heads_.
MAY it not be that for to oppose themselves against hell and the darkenesse
thereof, they conforme their raiment and attire to that colour which is
cleere and bright?
Or doe they it not rather for this: that like as they clad and burie the
dead corps in white clothes, they suppose, that those who are next of kin,
and come neerest about them, ought also to weare their liverie? Now the
bodie they doe in this wise decke, because they cannot adorne the soule so;
and it they are willing to accompanie as lightsome, pure and net, as being
now at the last delivered and set free, and which hath performed a great a
variable combat.
Or rather, we may guesse thus much thereby: that in such cases, that which
is most simple and least costly, is best beseeming; whereas clothes of any
other colour died, do commonly bewray either superfluitie or curiositie:
for we may say even aswell of blacke, as of purple: These robes are
deceitfull: these colours also are counterfeit. And as touching that which
is of it selfe blacke, if it have not that tincture by diers art, surely it
is so coloured by nature, as being mixed and compounded with obscuritie:
and therefore there is no colour els but white, which is pure, unmixt, and
not stained and sullied with any tincture, and that which is inimitable; in
which regard, more meet and agreeable unto those who are interred,
considering that the dead is now become simple, pure, excempt from all
mixtion, and in very trueth, nothing els but delivered from the bodie, as a
staine and infection hardly scowred out and rid away. Semblably, in the
citie of _Argos_, whensoever they mourned, the maner was to weare white
garments, washed (as _Socrates_ said) in faire and cleere water.
27.
_What is the reason that they esteeme all the walles of the citie sacred
and inviolable, but not the gates._
IS it (as _Varro_ saith) because we ought to thinke the walles holie, to
the end that we may fight valiantly, and die generously in the defence of
them? for it seemeth that this was the cause, why _Romulus_ killed his owne
brother _Remus_, for that he presumed to leape over an holy and inviolable
place: whereas contrariwise, it was not possible to consecrate and hallow
the gates, thorow which there must needs be transported many things
necessary, and namely, the bodies of the dead. And therefore, they who
begin to found a citie, environ and compasse first with a plough all that
pourprise and precinct wherein they meant to build, drawing the said plough
with an oxe and a cow coupled together in one yoke: afterwards, when they
have traced out all the said place where the walles should stand, they
measure out as much ground as will serve for the gates, but take out the
plough-share, and so passe over that space with the bare plough, as if they
meant thereby, that all the furrow which they cast up and eared, should be
sacred and inviolable.
28.
_What is the reason, that when their children are to sweare by_ Hercules,
_they will not let them do it within doores, but cause them to go forth
of the house, and take their oath abroad_?
IS it because (as some would have it) that they thinke _Hercules_ is not
delighted with keeping close within house and fitting idely, but taketh
pleasure to live abroad and lie without?
Or rather, for that of all the gods, _Hercules_ is not (as one would say)
home-bred, but a stranger, come amongst them from afarre? For even so they
would not sweare by _Bacchus_, under the roofe of the house, but went forth
to do it; because he also is but a stranger among the gods.
Or haply, this is no more but a word in game and sport, given unto
children: and besides (to say a trueth) it may be a meanes to withholde and
restraine them from swearing so readily and rashly, as _Phavorinus_ saith:
for this device causeth a certeine premeditate preparation, and giveth them
(whiles they goe out of the house) leasure and time to consider better of
the matter. And a man may conjecture also with _Phavorinus_, and say with
him: That this fashion was not common to other gods, but proper to
_Hercules_: for that we finde it written, that he was so religious, so
respective and precise in his oath, that in all his life time he never
sware but once, and that was onely to _Phileus_ the sonne of _Augias_. And
therefore, the prophetisse at _Delphos_, named _Pythia_, answered thus upon
a time to the Lacedæmonians:
_When all these oaths you once forfend,
Your state (be sure) shall dayly mend._
29.
_What should be the reason, that they would not permit the new wedded
bride to passe of herselfe over the doore-sill or threshold, when she is
brought home to her husband's house, but they that accompanie her, must
lift her up betweene them from the ground, and so convey her in._
IS it in remembrance of those first wives whom they ravished perforce from
the Sabines, who entred not into their houses of themselves with their good
will, but were carried in by them, in this maner?
Or is it perhaps, because they would be thought to goe against their willes
into that place where they were to lose their maidenhead?
Or haply it may be, that a wedded wife ought not to goe foorth of her
doores, and abandon her house, but perforce, like as she went first into it
by force. For in our countrey of _Bæotia_, the maner is, to burne before
the doore where a new married wife is to dwell, the axel tree of that
chariot or coatch in which she rode when she was brought to her husbands
house. By which ceremonie, thus much she is given to understand, that will
she nill she, there she must now tarrie, considering that it which brought
her thither, is now gone quite and consumed.
30.
_Wherefore do they at_ Rome, _when they bring a new espoused bride home
to the house of her husband_, _force her to say these words unto her
spouse_: Where you are _Cajus_, I will be _Caja_?
IS it to testifie by these words, that she entreth immediately to
communicate with him in all goods, and to be a governesse and commaunder in
the house as well as he? for it implieth as much, as if she should say;
where you are lord and master, I will be lady and mistres. Now these names
they used as being common, and such as came first to hand, and for no other
reason else: like as the Civill lawiers use ordinarily these names,
_Cajus_, _Seius_, _Lucius_, and _Titius_: the Philosophers in their
schooles, _Dion_ and _Theon_.
Or peradventure it is in regard of _Caia Cæcilia_ a beautifull and vertuous
lady, who in times past, espoused one of the sonnes of king _Tarquinius_:
of which dame there is yet to be seene even at this day one image of
brasse, within the temple of the god _Sanctus_: and there likewise in old
time, her slippers, her distaffe and spindels laid up for to bee seene: the
one to signifie that she kept the house well, and went not ordinarily
abroad; the other to shew how she busied herselfe at home.
31.
_How commeth it, that they use to chaunt ordinarily at Weddings_, _this
word so much divulged_, Talassio?
IS it not of _Talasia_, the Greeke word, which signifieth yarne: for the
basket wherein women use to put in their rolles of carded wooll, they name
_Talosos_ in Greeke, and _Calathus_ in Latine? Certes they that lead the
bride home, cause her to sit upon a fliece of wooll, then bringeth she
foorth a distaffe and a spindle, and with wooll all to hangeth and decketh
the dore of her husbands house.
Or rather, if it be true which historians report: There was sometime a
certeine yoong gentleman, very valiant and active in feats of armes, and
otherwise of excellent parts and singular wel conditioned, whose name was
_Talasius_: and when they ravished and caried away the daughters of the
Sabines who were come to _Rome_, for to behold the solemnitie of their
festivall games and plaies: certaine meane persons, such yet as belonged to
the traine & retinue of _Talasius_ aforesaid, had chosen foorth & were
carying away, one damosel above the rest most beautiful of visage, and for
their safety and securitie as they passed along the streets, cried out
aloud _Talasio_, _Talasio_, that is to say, for _Talasius_, for _Talasius_;
to the end that no man should be so hardy as to approch nere unto them, nor
attempt to have away the maiden from them, giving it out, that they caried
her for to be the wife of _Talasius_; and others meeting them upon the way,
joined with them in company for the honour of _Talasius_, and as they
followed after, highly praised their good choice which they had made,
praying the gods to give both him and her joy of their marriage, and
contentment to their hearts desire. Now for that this marriage prooved
happy and blessed, they were woont ever after in their wedding songs to
rechant and resound this name, _Talasius_, like as the maner is among the
Greeks to sing in such carrols, _Hymenæus_.
32.
_What is the reason that in the moneth of May, they use at Rome to cast
over their woodden bridge into the river_, _certaine images of men, which
they call_ Argeos?
IS it in memoriall of the Barbarians who sometimes inhabited these parts,
and did so by the Greeks, murdering them in that maner as many of them as
they could take? But _Hercules_ who was highly esteemed among them for his
vertue, abolished this cruell fashion of killing of strangers, and taught
them this custome to counterfet their auncient superstitions, and to fling
these images in stead of them: now in old time our ancestors used to name
all Greeks of what countrey soever they were, _Argeos_: unlesse haply a man
would say, that the Arcadians reputing the Argives to be their enemies, for
that they were their neighbour borderers, such as fled with _Evander_ out
of _Arcadia_, and came to inhabit these quarters, reteined still the old
hatred and ranckor, which time out of minde had taken root, and beene
setled in their hearts against the said Argives.
33.
_What is the cause that the Romans in old time never went foorth out of
their houses to supper, but they caried with them their yoong sonnes,
even when they were but in their very infancie and childhood._
WAS not this for the very same reason that _Lycurgus_ instituted and
ordeined, that yoong children should ordinarily be brought into their
halles where they used to eat in publicke, called _Phiditia_, to the end
that they might be inured and acquainted betimes, not to use the pleasures
of eating and drinking immoderately, as brutish and ravenous beasts are
wont to doe; considering that they had their elders to oversee them, yea,
and to controll their demeanour: and in this regard haply also, that their
fathers themselves should in their carriage be more sober, honest, and
frugall, in the presence of their children: for looke where old folke are
shamelesse, there it can not chuse but (as _Plato_ saith) children and
youth will be most gracelesse and impudent.
34.
_What might the reason be, that whereas all other Romans made their
offerings, ceremonies, and sacrifices for the dead, in the moneth of
February_: Decimus Brutus _as_ Cicero _saith, was wont to doe the same in
the moneth of December: now this_ Brutus _was he who first invaded the
countrey of_ Portugall, _and with an armie passed over the river of_
Lethe, _that is to say, oblivion_.
MAY it not be, that as the most part of men used not to performe any such
services for the dead, but toward the end of the moneth, and a little
before the shutting in of the evening; even so it seemeth to carie good
reason, to honour the dead at the end of the yeere; and you wot well that
December was the last moneth of all the yeere.
Or rather, it is because this was an honour exhibited to the deities
terrestriall: and it seemeth that the proper season to reverence and
worship these earthly gods, is when the fruits of the earth be fully
gathered and laid up.
Or haply, for that the husband men began at this time to breake up their
grounds against their seednesse: it was meet and requisite to have in
remembrance those gods which are under the ground.
Or haply, because this moneth is dedicate and consecrated by the Romans to
_Saturne_; for they counted _Saturne_ one of the gods beneath, and none of
them above: and withall, considering the greatest and most solemne feast,
which they call _Saturnalia_, is holden in this moneth, at what time as
they seeme to have their most frequent meeting, and make best cheere, he
thought it meet and reasonable that the dead also should enjoy some little
portion thereof.
Or it may be said, that it is altogether untrue that _Decimus Brutus_ alone
sacrificed for the dead in this moneth: for certeine it is that there was a
certeine divine service performed to _Acca Larentia_, and solemne effusions
and libaments of wine and milke were powred upon her sepulchre in the
moneth of December.
35.
_Why honoured the Romans this_ Acca Larentia _so highly, considering she
was no better than a strumpet or courtisan_?
FOR you must thinke, that the histories make mention of another _Acca
Larentia_, the nurse of _Romulus_, unto whom they do honour in the moneth
of Aprill. As for this courtizan _Larentia_, she was (as men say) surnamed
_Fabula_, and came to be so famous and renowmed by such an occasion as
this. A certeine sexton of _Hercules_ his temple, having little els to doe,
and living at ease (as commonly such fellowes doe) used for the most part
to spend all the day in playing at dice and with cokall bones: and one day
above the rest, it fortuned, that meeting with none of his mates and
play-fellowes who were woont to beare him company at such games, and not
knowing what to do nor how to passe the time away, he thought with himselfe
to challenge the god whose servant he was, to play at dice with him, upon
these conditions: That if himselfe woon the game, _Hercules_ should be a
meanes for him of some good lucke and happy fortune; but in case he lost
the game, he should provide for _Hercules_ a good supper, and withall, a
pretie wench and a faire, to be his bedfellow: these conditions being
agreed upon and set downe, he cast the dice, one chance for himselfe, and
another for the god; but his hap was to be the loser: whereupon minding to
stand unto his challenge, and to accomplish that which he had promised, he
prepared a rich supper for _Hercules_ his god, and withall, sent for this
_Acca Larentia_, a professed courtisan and common harlot, whom he feasted
also with him, and after supper bestowed her in a bed within the very
temple, shut the doores fast upon, and so went his way. Now the tale goes
forsooth, that in the night, _Hercules_ companied with her, not after the
maner of men, but charged her, that the next morning betimes she should go
into the market-place, and looke what man she first met withall, him she
should enterteine in all kindnesse, and make her friend especially. Then
_Larentia_ gat up betimes in the morning accordingly, and chanced to
encounter a certeine rich man and a stale bacheler, who was now past his
middle age, and his name was _Taruntius_; with him she became so familiarly
acquainted, that so long as he lived, she had the command of his whole
house; and at his death, was by his last will and testament instituted
inheritresse of all that he had. This _Larentia_ likewise afterward
departed this life, and left all her riches unto the citie of _Rome_:
whereupon this honour abovesaid was done unto her.
36.
_What is the cause, that they name one gate of the citie_ Fenestra,
_which is as much to say, as window; neere unto which adjoineth the
bed-chamber of Fortune_?
IS it for that king _Servius_ a most fortunate prince, was thought & named
to lie with Fortune, who was woont to come unto him by the window? or is
this but a devised tale? But in trueth, after that king _Tarquinius
Priscus_ was deceased, his wife _Tanaquillis_ being a wise ladie, and
endued with a roiall mind, putting forth her head, and bending forward her
bodie out of her chamber window, made a speech unto the people, perswading
them to elect _Servius_ for their king. And this is the reason that
afterwards the place reteined this name, _Fenestra_.
37.
_What is the reason, that of all those things which be dedicated and
consecrated to the gods, the custome is at_ Rome, _that onely the spoiles
of enemies conquered in the warres, are neglected and suffered to run to
decay in processe of time: neither is there any reverence done unto them,
nor repaired be they at any time, when they wax olde_?
WHETHER is it, because they (supposing their glory to fade and passe away
together with these first spoiles) seeke evermore new meanes to winne some
fresh marks and monuments of their vertue, and to leave them same behinde
them.
Or rather, for that seeing time doth waste and consume these signs and
tokens of the enmity which they had with their enemies, it were an odious
thing for them, and very invidious, if they should refresh and renew the
remembrance thereof: for even those among the Greeks, who first erected
their trophes or pillars of brasse and stone, were not commended for so
doing.
38.
_What is the reason that_ Quintus Metellus _the high priest, and reputed
besides a wise man and a politike, forbad to observe auspices, or to take
presages by flight of birds, after the moneth_ Sextilis, _now called
August_.
IS it for that, as we are woont to attend upon such observations about
noone or in the beginning of the day, at the entrance also and toward the
middle of the moneth: but we take heed and beware of the daies declination,
as inauspicate and unmeet for such purposes; even so _Metellus_ supposed,
that the time after eight moneths was (as it were) the evening of the
yeere, and the latter end of it, declining now and wearing toward an end.
Or haply, because we are to make use of these birds, and to observe their
flight for presage, whiles they are entire, perfect and nothing defective,
such as they are before Summer time. But about Autumne some of them moult,
grow to be sickly and weake; others are over young and too small; and some
againe appeare not at all, but like passengers are gone at such a time into
another countrey.
39.
_What is the cause, that it was not lawfull for them who were not prest
soldiors by oth and enrolled, although upon some other occasions they
conversed in the campe, to strike or wound an enemie? And verely_ Cato
_himselfe the elder of that name signified thus much in a letter missive
which he wrote unto his sonne: wherein he straitly charged him, that if
he had accomplished the full time of his service, and that his captain
had given him his conge and discharge, he should immediately returne: or
in case he had leifer stay still in the campe, that he should obtaine of
his captaine permission and licence to hurt and kill his enemie_.
IS it because there is nothing else but necessitie alone, doeth warrantize
the killing of a man: and he who unlawfully and without expresse
commaundement of a superiour (unconstrained) doth it, is a meere homicide
and manslaier. And therefore _Cyrus_ commended _Chrysantas_, for that being
upon the verie point of killing his enemie, as having lifted up his cemiter
for to give him a deadly wound, presently upon the sound of the retreat by
the trumpet, let the man go, and would not smite him, as if he had beene
forbidden so to do.
Or may it not be, for that he who presenteth himselfe to fight with his
enemie, in case he shrink, and make not good his ground, ought not to go
away cleere withal, but to be held faulty and to suffer punishment: for he
doth nothing so good service that hath either killed or wounded an enemie,
as harme and domage, who reculeth backe or flieth away: now he who is
discharged from warfare, and hath leave to depart, is no more obliged and
bound to militarie lawes: but he that hath demaunded permission to do that
service which sworne and enrolled souldiers performe, putteth himselfe
againe under the subjection of the law and his owne captaine.
40.
_How is it, that the priest of_ Jupiter, _is not permitted to annoint
himselfe abroad in the open aire_?
IS it for that in old time it was not held honest and lawfull for children
to do off their clothes before their fathers; nor the sonne in law in the
presence of his wives father; neither used they the stouph or bath
together: now is _Jupiter_ reputed the priests or _Flamines_ father: and
that which is done in the open aire, seemeth especially to be in the verie
eie and sight of _Jupiter_?
Or rather, like as it was thought a great sinne and exceeding irreverence,
for a man to turne himselfe out of his apparrell naked, in any church,
chappell, or religious and sacred place; even so they carried a great
respect unto the aire and open skie, as being full of gods, demi-gods, and
saints. And this is the verie cause, why we doe many of our necessarie
businesses within doores, enclosed and covered with the roofe of our
houses, and so remooved from the eies as it were of the deitie. Moreover,
some things there be that by law are commaunded and enjoined unto the
priest onely; and others againe unto all men, by the priest: as for
example, heere with us in _Bœotia_; to be crowned with chaplets of flowers
upon the head; to let the haire grow long; to weare a sword, and not to set
foot within the limits of _Phocis_, pertaine all to the office and dutie of
the captaine generall and chiefe ruler: but to tast of no new fruits before
the Autumnall Aequinox be past; nor to cut and prune a vine but before the
Aequinox of the Spring, be intimated and declared unto all by the said
ruler or captaine generall: for those be the verie seasons to do both the
one & the other. In like case, it should seeme in my judgement that among
the Romans it properly belonged to the priest; not to mount on horseback;
not to be above three nights out of the citie; not to put off his cap,
whereupon he was called in the Roman language, _Flamen_. But there be many
other offices and duties, notified and declared unto all men by the priest,
among which this is one, not to be enhuiled or anointed abroad in the open
aire: For this manner of anointing drie without the bath, the Romans
mightily suspected and were afraid of: and even at this day they are of
opinion, that there was no such cause in the world that brought the Greeks
under the yoke of servitude and bondage, and made them so tender and
effeminate, as their halles and publike places where their yong men
wrestled & exercised their bodies naked: as being the meanes that brought
into their cities, much losse of time, engendred idlenesse, bred lazie
slouth, and ministred occasion & opportunity of lewdnesse and vilany; as
namely, to make love unto faire boies, and to spoile and marre the bodies
of young men with sleeping, with walking at a certeine measure, with
stirring according to motions, keeping artificiall compasse, and with
observing rules of exquisit diet. Through which fashions, they see not, how
(ere they be aware) they be fallen from exercises of armes, and have cleane
forgotten all militarie discipline: loving rather to be held and esteemed
good wrestlers, fine dauncers, conceited pleasants, and faire minions, than
hardie footmen, or valiant men of armes. And verely it is an hard matter to
avoid and decline these inconveniences, for them that use to discover their
bodies naked before all the world in the broad aire: but those who annoint
themselves closely within doores, and looke to their bodies at home are
neither faulty nor offensive.
41.
_What is the reason that the auncient coine and mony in old time, caried
the stampe of one side of_ Ianus _with two faces: and on the other side,
the prow or the poope of a boat engraved therein_.
WAS it not as many men do say, for to honour the memorie of _Saturne_, who
passed into _Italy_ by water in such a vessel? But a man may say thus much
as well of many others: for _Janus_, _Evander_, and _Aeneas_, came thither
likewise by sea; and therefore a man may peradventure gesse with better
reason; that whereas some things serve as goodly ornaments for cities,
others as necessarie implements: among those which are decent and seemely
ornaments, the principall is good government and discipline, and among such
as be necessary, is reckoned, plentie and abundance of victuals: now for
that _Janus_ instituted good government, in ordeining holsome lawes, and
reducing their manner of life to civilitie, which before was rude and
brutish, and for that the river being navigable, furnished them with store
of all necessary commodities, whereby some were brought thither by sea,
others from the land; the coine caried for the marke of a law-giver, the
head with two faces, like as we have already said, because of that change
of life which he brought in; and of the river, a ferrie boate or barge: and
yet there was another kinde of money currant among them, which had the
figure portraied upon it, of a beefe, of a sheepe, and of a swine; for that
their riches they raised especially from such cattle, and all their wealth
and substance consisted in them. And heereupon it commeth, that many of
their auncient names, were _Ovilij_, _Bubulci_ and _Porcij_, that is to
say, Sheepe-reeves, and Neat-herds, and Swineherds according as
_Fenestella_ doth report.
42.
_What is the cause that they make the temple of_ Saturne, _the chamber of
the citie, for to keepe therein the publicke treasure of gold and silver:
as also their arches, for the custodie of all their writings, rolles,
contracts and evidences whatsoever_.
IS it by occasion of that opinion so commonly received, and the speech so
universally currant in every mans mouth, that during the raigne of
_Saturne_, there was no avarice nor injustice in the world; but loialtie,
truth, faith, and righteousnesse caried the whole sway among men.
Or for that he was the god who found out fruits, brought in agriculture,
and taught husbandry first; for the hooke or sickle in his hand signifieth
so much, and not as _Antimachus_ wrote, following therein and beleeving
_Hesiodus_:
_Rough_ Saturne _with his hairy skinne, against all law and right,
Of_ Aemons _sonne, sir_ Ouranus, _or_ Cœlus _sometime hight,
Those privy members which him gat, with hooke a-slant off-cut.
And then anon in fathers place of reigne, himselfe did put._
Now the abundance of the fruits which the earth yeeldeth, and the vent or
disposition of them, is the very mother that bringeth foorth plentie of
monie: and therefore it is that this same god they make the author and
mainteiner of their felicitie: in testimonie whereof, those assemblies
which are holden every ninth day in the cõmon place of the city, called
_Nundinæ_, that is to say, Faires or markets, they esteeme consecrated to
_Saturne_: for the store & foison of fruits is that which openeth the trade
& comerce of buying and selling. Or, because these reasons seeme to be very
antique; what and if we say that the first man who made (of _Saturns_
temple at _Rome_) the treasurie or chamber of the citie was _Valerius
Poplicola_, after that the kings were driven out of _Rome_, and it seemeth
to stand to good reason that he made choise thereof, because he thought it
a safe and secure place, eminent and conspicuous in all mens eies, and by
consequence hard to be surprised and forced.
43.
_What is the cause that those who come as embassadours to_ Rome, _from
any parts whatsoever, go first into the temple of_ Saturne, _and there
before the Questors or Treasurers of the citie, enter their names in
their registers_.
IS it for that _Saturne_ himselfe was a stranger in _Italy_, and therefore
all strangers are welcome unto him?
Or may not this question be solved by the reading of histories? for in old
time these Questors or publick Treasurers, were wont to send unto
embassadors certeine presents, which were called _Lautia_: and if it
fortuned that such embassadors were sicke, they tooke the charge of them
for their cure; and if they chanced to die, they enterred them likewise at
the cities charges. But now in respect of the great resort of embassadors
from out of all countries, they have cut off this expense: howbeit the
auncient custome yet remaineth, namely, to present themselves to the said
officers of the treasure, and to be registred in their booke.
44.
_Why is it not lawfull for_ Jupiters _priest to sweare_?
IS it because an oth ministered unto free borne men, is as it were the
racke and torture tendred unto them? for certeine it is, that the soule as
well as the bodie of the priest, ought to continue free, and not be forced
by any torture whatsoever.
Or, for that it is not meet to distrust or discredit him in small matters,
who is beleeved in great and divine things?
Or rather because every oth ended with the detestation and malediction of
perjurie: and considering that all maledictions be odious and abominable;
therefore it is not thought good that any other priests whatsoever, should
curse or pronounce any malediction: and in this respect was the priestresse
of _Minerva_ in _Athens_ highly commended, for that she would never curse
_Alcibiades_, notwithstanding the people commanded her so to doe: For I am
(quoth she) ordeined a priestresse to pray for men, and not to curse them.
Or last of all, was it because the perill of perjurie would reach in common
to the whole common wealth, if a wicked, godlesse and forsworne person,
should have the charge and superintendance of the praiers, vowes, and
sacrifices made in the behalfe of the citie.
45.
_What is the reason that upon the festivall day in the honour of_ Venus,
_which solemnitie they call_ Veneralia, _they use to powre foorth a great
quantitie of wine out of the temple of_ Venus.
IS it as some say upon this occasion, that _Mezentius_ sometime captaine
generall of the Tuscans, sent certeine embassadors unto _Aeneas_, with
commission to offer peace unto him, upon this condition, that he might
receive all the wine of that [141]yeeres vintage. But when _Aeneas_ refused
so to doe, _Mezentius_ (for to encourage his souldiers the Tuskans to fight
manfully) promised to bestow wine upon them when he had woon the field: but
_Aeneas_ understanding of this promise of his, consecrated and dedicated
all the said wine unto the gods: and in trueth, when he had obteined the
victorie, all the wine of that yeere, when it was gotten and gathered
together, he powred forth before the temple of _Venus_.
Or, what if one should say, that this doth symbolize thus much: That men
ought to be sober upon festivall daies, and not to celebrate such
solemnities with drunkennesse; as if the gods take more pleasure to see
them shed wine upon the ground, than to powre overmuch thereof downe their
throats?
46.
_What is the cause that in ancient time they kept the temple of the
goddesse_ Horta, _open alwaies_.
WHETHER was it (as _Antistius Labeo_ hath left in writing) for that, seeing
_Hortari_ in the Latine tongue signifieth to incite and exhort, they
thought that the goddesse called _Horta_, which stirreth and provoketh men
unto the enterprise and execution of good exploits, ought to be evermore in
action, not to make delaies, nor to be shut up and locked within dores, ne
yet to sit still and do nothing?
Or rather, because as they name her now a daies _Hora_, with the former
syllable long, who is a certeine industrious, vigilant and busie goddesse,
carefull in many things: therefore being as she is, so circumspect and so
watchfull, they thought she should be never idle, nor rechlesse of mens
affaires.
Or els, this name _Hora_ (as many others besides) is a meere Greeke word,
and signifieth a deitie or divine power, that hath an eie to overlooke, to
view and controll all things; and therefore since she never sleepeth, nor
laieth her eies together, but is alwaies broad awake, therefore her church
or chapel was alwaies standing open.
But if it be so as _Labeo_ saith, that this word _Hora_ is rightly derived
of the Greeke verbe ὁρμᾶν or παρορμᾶν, which signifieth to incite or
provoke; consider better, whether this word _Orator_ also, that is to say,
one who stirrith up, exhorteth, encourageth, and adviseth the people, as a
prompt and ready counseller, be not derived likewise in the same sort, and
not of ἀρα or εὐχὴ, that is to say, praier and supplication, as some would
have it.
47.
_Wherefore founded_ Romulus _the temple of_ Vulcane _without the citie
of_ Rome?
IS it for the jealousie (which as fables do report) _Vulcane_ had of
_Mars_, because of his wife _Venus_: and so _Romulus_ being reputed the
sonne of _Mars_, would not vouchsafe him to inhabit and dwell in the same
citie with him? or is this a meere foolerie and senselesse conceit?
But this temple was built at the first, to be a chamber and parlour of
privie counsell for him and _Tatius_ who reigned with him; to the end that
meeting and sitting there in consultation together with the Senatours, in a
place remote from all troubles and hinderances, they might deliberate as
touching the affaires of State with ease and quietnesse.
Or rather, because _Rome_ from the very first foundation was subject to
fire by casualtie, hee thought good to honour this god of fire in some
sort, but yet to place him without the walles of the citie.
48.
_What is the reason, that upon their festivall day called_ Consualia,
_they adorned with garlands of flowers as well their asses as horses, and
gave them rest and repose for the time_?
IS it for that this solemnitie was holden in the honour of _Neptune_
surnamed _Equestris_, that is to say, the horseman? and the asse hath his
part of this joyfull feast, for the horses sake?
Or, because that after navigation and transporting of commodities by sea
was now found out and shewed to the world, there grew by that meanes (in
some sort) better rest and more ease to poore labouring beasts of draught
and carriage.
49.
_How commeth it to passe, that those who stood for any office and
magistracie, were woont by an old custome (as_ Cato _hath written) to
present themselves unto the people in a single robe or loose gowne,
without any coat at all under it_?
WAS it for feare lest they should carrie under their robes any money in
their bosomes, for to corrupt, bribe, and buy (as it were) the voices and
suffrages of the people?
Or was it because they deemed men woorthy to beare publicke office and to
governe, not by their birth and parentage, by their wealth and riches, ne
yet by their shew and outward reputation, but by their wounds and scarres
to be seene upon their bodies. To the end therefore, that such scarres
might be better exposed to their fight whom they met or talked withall,
they went in this maner downe to the place of election, without inward
coats in their plaine gownes.
Or haply, because they would seeme by this nuditie and nakednesse of
theirs, in humilitie to debase themselves, the sooner thereby to curry
favor, and win the good grace of the commons, even as well as by taking
them by the right hand, by suppliant craving, and by humble submission on
their very knees.
50.
_What is the cause that the Flamen or priest of_ Jupiter, _when his wife
was once dead, used to give up his Priesthood or Sacerdotall dignitie,
according as_ Ateius _hath recorded in his historie_.
WAS it for that he who once had wedded a wife, and afterwards buried her,
was more infortunate, than he who never had any? for the house of him who
hath maried a wife, is entire and perfect, but his house who once had one,
and now hath none, is not onely unperfect, but also maimed and lame?
Or might it not bee that the priests wife was consecrated also to divine
service together with her husband; for many rites and ceremonies there
were, which he alone could not performe, if his wife were not present: and
to espouse a new wife immediately upon the decease of the other, were not
peradventure possible, nor otherwise would well stand with decent and
civill honesty: wherupon neither in times past was it lawful for him, nor
at this day as it should seem, is he permitted to put away his wife: and
yet in our age _Domitian_ at the request of one, gave licence so to doe: at
this dissolution and breach of wedlocke, other priests were present and
assistant, where there passed among them many strange, hideous, horrible,
and monstrous ceremonies.
But haply a man would lesse wonder at this, if ever he knew and understood
before, that when one of the Censors died, the other of necessity must
likewise quit & resigne up his office. Howbeit, when _Livius Drusus_ was
departed this life, his companion in office _Aemylius Scaurus_, would not
give over and renounce his place, untill such time as certeine Tribunes of
the people, for his contumacie commanded, that he should be had away to
prison.
51.
_What was the reason that the idols_ Lares, _which otherwise properly be
called_ Præstites, _had the images of a dogge standing hard by them, and
the_ Lares _themselves were portraied clad in dogges skinnes_?
IS it because this word _Præstites_ signifieth as much as ωροεστῶτες, that
is to say, Presidents, or standing before as keepers: and verily such
Presidents ought to be good house-keepers, and terrible unto all strangers,
like as a dogge is; but gentle and loving to those of the house.
Or rather, that which some of the Romans write is true, like as
_Chrysippus_ also the philosopher is of opinion; namely, that there be
certeine evill spirits which goe about walking up and downe in the world;
and these be the butchers and tormentors that the gods imploy to punish
unjust and wicked men: and even so these _Lares_ are held to be maligne
spirits, & no better than divels, spying into mens lives, and prying into
their families; which is the cause that they now be arraied in such
skinnes, and a dogge they have sitting hard by them, whereby thus much in
effect is given to understand, that quicke sented they are, and of great
power both to hunt out, and also to chastice leud persons.
52.
_What is the cause that the_ Romans _sacrifice a dogge unto the goddesse
called_ Genita-Mana, _and withall make one praier unto her, that none
borne in the house might ever come to good_?
IS it for that this _Genita-Mana_ is counted a _Dæmon_ or goddesse that
hath the procuration and charge both of the generation and also of the
birth of things corruptible? for surely the word implieth as much, as a
certeine fluxion and generation, or rather a generation fluent or fluxible:
and like as the Greeks sacrificed unto _Proserpina_, a dog, so do the
Romans unto that _Genita_, for those who are borne in the house. _Socrates_
also saith, that the Argives sacrificed a dogge unto _Ilithya_, for the
more easie and safe deliverance of child-birth. Furthermore, as touching
that Praier, that nothing borne within the house might ever proove good, it
is not haply meant of any persons, man or woman, but of dogges rather which
were whelped there; which ought to be, not kinde and gentle, but curst and
terrible.
Or peradventure, for that they [142]that die (after an elegant maner of
speech) be named Good or quiet: under these words they covertly pray, that
none borne in the house might die. And this need not to seeme a strange
kinde of speech; for _Aristotle_ writeth, that in a certeine treatie of
peace betweene the Arcadians & Lacedemonians, this article was comprised in
the capitulations: That they should make none [143]of the Tegeates, Good,
for the aid they sent, or favour that they bare unto the Lacedæmonians; by
which was meant, that they should put none of them to death.
53.
_What is the reason, that in a solemne procession exhibited at the
Capitoline plaies, they proclame (even at this day) by the voice of an
herald, port-sale of the Sardians? and before all this solemnitie and
pompe, there is by waye of mockerie and to make a laughing stocke, an
olde man led in a shew, with a jewell or brooch pendant about his necke,
such as noble mens children are woont to weare, and which they call_
Bulla?
IS it for that the Veientians, who in times past being a puissant State in
Tuscane, made warre a long time with _Romulus_: whose citie being the last
that he woonne by force, he made sale of many prisoners and captives,
together with their king, mocking him for his stupiditie and grosse follie.
Now for that the Tuscans in ancient time were descended from the Lydians,
and the capitall citie of _Lydia_ is _Sardis_, therefore they proclamed the
sale of the Veientian prisoners under the name of the Sardians; and even to
this day in scorne and mockerie, they reteine still the same custome.
54.
_Whence came it, that they call the shambles or butcherie at_ Rome _where
flesh is to be solde_, Macellum?
IS it for that this word _Macellum_, by corruption of language is derived
of Μάγειρος, that in the Greek tonge signifieth a cooke? like as many other
words by usage and custome are come to be received; for the letter C. hath
great affinitie with G. in the Romane tongue: and long it was ere they had
the use of G. which letter _Spurius Carbillius_ first invented. Moreover,
they that maffle and stammer in their speech, pronounce ordinarily L.
instead of R.
Or this question may be resolved better by the knowledge of the Romane
historie: for we reade therein, that there was sometime a violent person
and a notorious thiefe at _Rome_, named _Macellus_, who after he had
committed many outrages and robberies, was with much ado in the end taken
and punished: and of his goods which were forfeit to the State, there was
built a publike shambles or market place to sell flesh-meats in, which of
his name was called _Macellum_.
55.
_Why upon the Ides of Januarie, the minstrels at_ Rome _who plaied upon
the hautboies, were permitted to goe up and downe the city disguised in
womens apparell_?