AROSE this fashion upon that occasion which is reported? namely, that king

_Numa_ had granted unto them many immunities and honorable priviledges in

his time, for the great devotion that hee had in the service of the gods?

and for that afterwards, the Tribunes militarie who governed the citie in

Consular authority, tooke the same from them, they went their way

discontented, and departed quite from the citie of _Rome_: but soone after,

the people had a misse of them, and besides, the priests made it a matter

of conscience, for that in all the sacrifices thorowout the citie, there

was no sound of flute or hautboies. Now when they would not returne againe

(being sent for) but made their abode in the citie _Tibur_; there was a

certeine afranchised bondslave who secretly undertooke unto the

magistrates, to finde some meanes for to fetch them home. So he caused a

sumptuous feast to be made, as if he meant to celebrate some solemne

sacrifice, and invited to it the pipers and plaiers of the hautboies

aforesaid: and at this feast he tooke order there should be divers women

also; and all night long there was nothing but piping, playing, singing and

dancing: but all of a sudden this master of the feast caused a rumor to be

raised, that his lord and master was come to take him in the maner;

whereupon making semblant that he was much troubled and affrighted, he

perswaded the minstrels to mount with all speed into close coatches,

covered all over with skinnes, and so to be carried to _Tibur_. But this

was a deceitfull practise of his; for he caused the coatches to be turned

about another way, and unawares to them; who partly for the darkenesse of

the night, and in part because they were drowsie and the wine in their

heads, tooke no heed of the way, he brought all to _Rome_ betimes in the

morning by the breake of day disguised as they were, many of them in light

coloured gownes like women, which (for that they had over-watched and

over-drunke themselves) they had put on, and knew nor therof. Then being

(by the magistrates) overcome with faire words, and reconciled againe to

the citie, they held ever after this custome every yeere upon such a day:

To go up and downe the citie thus foolishly disguised.

56.

_What is the reason, that it is commonly received, that certein matrons

of the city at the first founded and built the temple of_ Carmenta, _and

to this day honour it highly with great reverence_?

FOR it is said, that upon a time the Senat had forbidden the dames and

wives of the city to ride in coatches: whereupon they tooke such a stomacke

and were so despighteous, that to be revenged of their husbands, they

conspired altogether not to conceive or be with child by them, nor to bring

them any more babes: and in this minde they persisted still, untill their

husbands began to bethinke them selves better of the matter, and let them

have their will to ride in their coatches againe as before time: and then

they began to breede and beare children a fresh: and those who soonest

conceived and bare most and with greatest ease, founded then the temple of

_Carmenta_. And as I suppose this _Carmenta_ was the mother of _Evander_,

who came with him into _Italy_; whose right name indeed was _Themis_, or as

some say _Nicostrata_: now for that she rendred propheticall answeres and

oracles in verse, the Latins surnamed her _Carmenta_: for verses in their

tongue they call _Carmina_. Others are of opinion, that _Carmenta_ was one

of the Destinies, which is the cause that such matrons and mothers

sacrifice unto her. And the Etymologie of this name _Carmenta_, is as much

as _Carens mente_, that is to say, beside her right wits or bestraught, by

reason that her senses were so ravished and transported: so that her verses

gave her not the name _Carmenta_, but contrariwise, her verses were called

_Carmina_ of her, because when she was thus ravished and caried beside

herselfe, she chanted certeine oracles and prophesies in verse.

57.

_What is the cause that the women who sacrifice unto the goddesse_

Rumina, _doe powre and cast store of milke upon their sacrifice, but no

wine at all do they bring thither for to be drunke_?

IS it, for that the Latins in their tongue call a pap, _Ruma_? And well it

may so be, for that the wilde figge tree neere unto which the she wolfe

gave sucke with her teats unto _Romulus_, was in that respect called _Ficus

Ruminalis_. Like as therefore we name in our Greeke language those milch

nourses that suckle yoong infants at their brests, _Thelona_, being a word

derived of _Thele_, which signifieth a pap; even so this goddesse _Rumina_,

which is as much to say, as Nurse, and one that taketh the care and charge

of nourishing and rearing up of infants, admitteth not in her sacrifices

any wine; for that it is hurtfull to the nouriture of little babes and

sucklings.

58.

_What is the reason that of the Romane Senatours, some are called

simply_, Patres; _others with an addition_, Patres conscripti?

IS it for that they first, who were instituted and ordeined by _Romulus_,

were named _Patres & Patritii_, that is to say, Gentlemen or Nobly borne,

such as we in _Greece_, tearme _Eupatrides_?

Or rather they were so called, because they could avouch and shew their

fathers; but such as were adjoined afterwards by way of supply, and

enrolled out of the Commoners houses, were _Patres conscripti_, thereupon?

59.

_Wherefore was there one altar common to_ Hercules _and the Muses_?

MAY it not be, that for _Hercules_ taught _Evander_ the letters, according

as _Juba_ writeth? Certes, in those daies it was accounted an honhourable

office for men to teach their kinsefolke and friends to spell letters, and

to reade. For a long time after it, and but of late daies it was, that they

began to teach for hire and for money: and the first that ever was knowen

to keepe a publicke schoole for reading, was one named _Spurius Carbilius_,

the freed servant of that _Carbilius_ who first put away his wife.

60.

_What is the reason, that there being two altars dedicated unto_

Hercules, _women are not partakers of the greater, nor tast one whit of

that which is offered or sacrificed thereupon_?

IS it, because as the report goes _Carmenta_ came not soone enough to be

assistant unto the sacrifice: no more did the family of the _Pinarij_,

whereupon they tooke that name? for in regard that they came tardie,

admitted they were not to the feast with others who made good cheere; and

therefore got the name _Pinarij_, as if one would say, pined or famished?

Or rather it may allude unto the tale that goeth of the shirt empoisoned

with the blood of _Nessus_ the Centaure, which ladie _Deianira_ gave unto

_Hercules_.

61.

_How commeth it to passe, that it is expresly forbidden at_ Rome, _either

to name or to demaund ought as touching the Tutelar god, who hath in

particular recommendation and patronage, the safetie and preservation of

the citie of_ Rome: _nor so much as to enquire whether the said deitie be

male or female? And verely this prohibition proceedeth from a

superstitious feare that they have; for that they say that_ Valerius

Soranus _died an ill death, because he presumed to utter and publish so

much_.

IS it in regard of a certaine reason that some latin historians do alledge;

namely, that there be certaine evocations and enchantings of the gods by

spels and charmes, through the power whereof they are of opinion, that they

might be able to call forth and draw away the Tutelar gods of their

enemies, and to cause them to come and dwell with them: and therefore the

Romans be afraid lest they may do as much for them? For, like as in times

past the Tyrians, as we find upon record, when their citie was besieged,

enchained the images of their gods to their shrines, for feare they would

abandon their citie and be gone; and as others demanded pledges and

sureties that they should come againe to their place, whensoever they sent

them to any bath to be washed, or let them go to any expiation to be

clensed; even so the Romans thought, that to be altogether unknowen and not

once named, was the best meanes, and surest way to keepe with their Tutelar

god.

Or rather, as _Homer_ verie well wrote:

_The earth to men all, is common great and small:_

That thereby men should worship all the gods, and honour the earth; seeing

she is common to them all: even so the ancient Romans have concealed and

suppresse the god or angell which hath the particular gard of their citie,

to the end that their citizens should adore, not him alone but all others

likewise.

62.

_What is the cause that among those priests whom they name_ Fæciales,

_signifying as much as in greeke εἰρηνοποῖοι, that is to say, Officers

going between to make treatie of peace; or σπονδοφόροι, that is to say,

Agents for truce and leagues, he whom they call_ Pater Patratus _is

esteemed the chiefest? Now_ Pater Patratus _is he, whose father is yet

living, who hath children of his owne: and in truth this chiefe Fæcial or

Herault hath still at this day a certain prerogative, & special credit

above the rest. For the emperours themselves, and generall captains, if

they have any persons about them who in regard of the prime of youth, or

of their beautifull bodies had need of a faithfull, diligent, and trustie

guard, commit them ordinarily into the hands of such as these, for safe

custodie._

IS it not, for that these _Patres Patrati_, for reverent feare of their

fathers of one side, and for modest shames to scandalize or offend their

children on the other side, are enforced to be wise and discreet?

Or may it not be, in regard of that cause which their verie denomination

doth minister and declare: for this word PATRATUS signifieth as much as

compleat, entire and accomplished, as if he were one more perfect and

absolute every way than the rest, as being so happie, as to have his owne

father living, and be a father also himselfe.

Or is it not, for that the man who hath the superintendence of treaties of

peace, and of othes, ought to see as _Homer_ saith, ἅμα πρόσω και ἐπίσω,

that is to say, before and behind. And in all reason such an one is he like

to be, who hath a child for whom, and a father with whom he may consult.

63.

_What is the reason, that the officer at_ Rome _called_ Rex sacrorum,

_that is to say, the king of sacrifices, is debarred both from exercising

any magistracie, and also to make a speech unto the people in publike

place_?

IS it for that in old time, the kings themselves in person performed the

most part of sacred rites, and those that were greater, yea and together

with the priests offered sacrifices; but by reason that they grew insolent,

proud, and arrogant, so as they became intollerable, most of the Greeke

nations, deprived them of this authoritie, and left unto them the

preheminence onely to offer publike sacrifice unto the gods: but the Romans

having cleane chased and expelled their kings, established in their stead

another under officer whom they called King, unto whom they granted the

oversight and charge of sacrifices onely, but permitted him not to exercise

or execute any office of State, nor to intermedle in publick affaires; to

the end it should be knowen to the whole world, that they would not suffer

any person to raigne at _Rome_, but onely over the ceremonies of

sacrifices, nor endure the verie name of Roialtie, but in respect of the

gods. And to this purpose upon the verie common place neere unto

_Comitium_; they use to have a solemn sacrifice for the good estate of the

citie; which so soone as ever this king hath performed, he taketh his legs

and runnes out of the place, as fast as ever he can.

64.

_Why suffer not they the table to be taken cleane away, and voided quite,

but will have somewhat alwaies remaining upon it?_

GIVE they not heereby covertly to understand, that wee ought of that which

is present to reserve evermore something for the time to come, and on this

day to remember the morrow.

Or thought they it not a point of civill honesty and elegance, to represse

and keepe downe their appetite when they have before them enough still to

content and satisfie it to the full; for lesse will they desire that which

they have not, when they accustome themselves to absteine from that which

they have.

Or is not this a custome of courtesie and humanitie to their domesticall

servants, who are not so well pleased to take their victuals simply, as to

partake the same, supposing that by this meanes in some sort they doe

participate with their masters at the table.

Or rather is it not, because we ought to suffer no sacred thing to be

emptie; and the boord you wot well is held sacred.

65.

_What is the reason that the Bridegrome commeth the first time to lie

with his new wedded bride, not with any light but in the darke?_

IS it because he is yet abashed, as taking her to be a stranger and not his

owne, before he hath companied carnally with her?

Or for that he would then acquaint himselfe, to come even unto his owne

espoused wife with shamefacednesse and modestie?

Or rather, like as _Solon_ in his Statutes ordeined, that the new married

wife should eat of a quince before she enter into the bride bed-chamber, to

the end that this first encounter and embracing, should not be odious or

unpleasant to her husband? even so the Romane law-giver would hide in the

obscuritie of darkenesse, the deformities and imperfections in the person

of the bride, if there were any.

Or haply this was instituted to shew how sinfull and damnable all unlawfull

companie of man and woman together is, seeing that which is lawfull and

allowed, is not without some blemish and note of shame.

66.

_Why is one of the races where horses use to runne, called the_ Cirque

_or_ Flaminius.

IS it for that in old time an ancient Romane named _Flaminius_ gave unto

the citie, a certeine piece of ground, they emploied the rent and revenues

thereof in runnings of horses, and chariots: and for that there was a

surplussage remaining of the said lands, they bestowed the same in paving

that high way or causey, called _Via Flaminia_, that is to say, _Flaminia_

street?

67.

_Why are the Sergeants or officers who carie the knitches of rods before

the magistrates of_ Rome, _called_ Lictores.

IS it because these were they who bound malefactors, and who followed after

_Romulus_, as his guard, with cords and leather thongs about them in their

bosomes? And verily the common people of _Rome_ when they would say to

binde or tie fast, use the word _Alligare_, and such as speake more pure

and proper Latin, _Ligare_.

Or is it, for that now the letter _C_ is interjected within this word,

which before time was _Litores_, as one would say Λειτοῦργοι, that is to

say, officers of publike charge; for no man there is in a maner, ignorant,

that even at this day in many cities of _Greece_, the common-wealth or

publicke state is written in their lawes by the name of Λῆτον:

68.

_Wherefore doe the_ Luperci _at_ Rome _sacrifice a Dogge? Now these_

Luperci _are certeine persons who upon a festivall day called_

Lupercalia, _runne through the citie all naked, save that they have

aprons onely before their privy parts, carying leather whippes in their

hands, wherewith they flappe and scourge whomsoever they meet in the

streets_.

IS all this ceremoniall action of theirs a purification of the citie?

whereupon they call the moneth wherein this is done _Februarius_, yea, and

the very day it selfe _Febraten_, like as the maner of squitching with a

leather scourge _Februare_, which verbe signifieth as much as to purge or

purifie?

And verily the Greeks, in maner all, were wont in times past, and so they

continue even at this day, in all their expiations, to kill a dogge for

sacrifice. Unto _Hecate_ also they bring foorth among other expiatorie

oblations, certeine little dogges or whelpes: such also as have neede of

clensing and purifying, they wipe and scoure all over with whelpes skinnes,

which maner of purification they tearme _Periscylacismos_.

Or rather is it for that _Lupus_ signifieth a woolfe, & _Lupercalia_, or

_Lycæa_, is the feast of wolves: now a dogge naturally, being an enemie to

woolves, therefore at such feasts they sacrificed a dogge.

Or peradventure, because dogges barke and bay at these _Luperci_, troubling

and disquieting them as they runne up and downe the city in maner

aforesaid.

Or else last of all, for that this feast and sacrifice is solemnized in the

honor of god _Pan_; who as you wot well is pleased well enough with a

dogge, in regard of his flocks of goates.

69.

_What is the cause that in auncient time_, _at the feast called_

Septimontium, _they observed precisely not to use any coaches drawen with

steeds, no more than those doe at this day, who are observant of old

institutions and doe not despise them. Now this_ Septimontium _is a

festivall solemnity, celabrated in memoriall of a seventh mountaine, that

was adjoined and taken into the pourprise of_ Rome _citie, which by this

meanes came to have seven hilles enclosed within the precinct thereof_?

WHETHER was it as some Romans doe imagine, for that the city was not as yet

conjunct and composed of all her parts? Or if this may seeme an impertinent

conjecture, and nothing to the purpose: may it not be in this respect, that

they thought they had atchieved, a great piece of worke, when they had thus

amplified and enlarged the compasse of the citie, thinking that now it

needed not to proceed any further in greatnesse and capacitie: in

consideration whereof, they reposed themselves, and caused likewise their

labouring beasts of draught and cariage to rest, whose helpe they had used

in finishing of the said enclosure, willing that they also should enjoy in

common with them, the benefit of that solemne feast.

Or else we may suppose by this, how desirous they were that their citizens

should solemnize and honour with their personall presence all feasts of the

citie, but especially that which was ordeined and instituted for the

peopling and augmenting thereof: for which cause they were not permitted

upon the day of the dedication, and festival memorial of it, to put any

horses in geeres or harnesse for to draw; for that they were not at such a

time to ride forth of the citie.

70.

_Why call they those who are deprehended or taken in theft, pilferie or

such like servile trespasses_, Furciferos, _as one would say, Fork

bearers_.

IS not this also an evident argument of the great diligence and carefull

regard that was in their ancients? For when the maister of the family had

surprised one of his servants or slaves, committing a lewd and wicked

pranck, he commaunded him to take up and carrie upon his necke betweene his

shoulders a forked piece of wood, such as they use to put under the spire

of a chariot or waine, and so to go withall in the open view of the world

throughout the street, yea and the parish where he dwelt, to the end that

every man from thence forth should take heed of him. This piece of wood we

in Greeke call στήριγμα, and the Romanes in the Latin tongue _Furca_, that

is to say, a forked prop or supporter: and therefore he that is forced to

carie such an one, is by reproch termed _Furcifer_.

71.

_Wherefore use the_ Romans _to tie a wisp of hey unto the hornes of kine,

and other beefes, that are woont to boak and be curst with their heads,

that by the meanes thereof folke might take heed of them, and looke

better to themselves when they come in their way_?

IS it not for that beefes, horses, asses, yea and men become fierce,

insolent, and dangerous, if they be highly kept and pampered to the full?

according as _Sophocles_ said:

_Like as the colt or jade doth winse and kick,

In case he find his provender to prick:

Even so do'st thou: for lo, thy paunch is full

Thy cheeks be puft, like to some greedie gull._

And thereupon the Romans gave out, that _Marcus Crassus_ caried hey on his

horne: for howsoever they would seeme to let flie and carpe at others, who

dealt in the affaires of State, and government, yet beware they would how

they commersed with him as being a daungerous man, and one who caried a

revenging mind to as many as medled with him. Howbeit it was said

afterwards againe on the other side, that _Cæsar_ had plucked the hey from

_Crassus_ his horne: for he was the first man that opposed himselfe, and

made head against him in the management of the State, and in one word set

not a straw by him.

72.

_What was the cause that they thought those priests who observed

bird-flight, such as in old time they called_ Aruspices, _and now a

daies_ Augures, _ought to have their lanterns and lamps alwaies open, and

not to put any lid or cover over them_?

MAY it not be, that like as the old Pythagorean Philosophers by small

matters signified and implied things of great consequence, as namely, when

they forbad their disciples to sit upon the measure Chænix; and to stirre

fire, or rake the hearth with a sword; euen so the ancient Romans used many

ænigmes, that is to say, outward signes and figures betokening some hidden

and secret mysteries; especially with their priests in holy and sacred

things, like as this is of the lampe or lanterne, which symbolizeth in some

sort the bodie that containeth our soule. For the soule within resembleth

the light, and it behooveth that the intelligent and reasonable part

thereof should be alwaies open, evermore intentive and seeing, and at no

time enclosed and shut up, nor blowen upon by wind. For looke when the

winds be aloft, fowles in their flight keepe no certaintie, neither can

they yeeld assured presages, by reason of their variable and wandering

instabilitie: and therefore by this ceremoniall custome they teach those

who do divine and fortell by the flight of birds, not to go forth for to

take their auspices and observations when the wind is up, but when the aire

is still, and so calme, that a man may carie a lanterne open and uncovered.

73.

_Why were these Southsaiers or Augures forbidden to go abroad, for to

observe the flight of birds, in case they had any sore or ulcer upon

their bodies?_

WAS not this also a significant token to put them in minde, that they ought

not to deale in the divine service of the gods, nor meddle with holy and

sacred things if there were any secret matter that gnawed their minds, or

so long as any private ulcer or passion setled in their hearts: but to be

void of sadnesse and griefe, to be sound and sincere, and not distracted by

any trouble whatsoever?

Or, because it standeth to good reason; that if it be not lawfull nor

allowable for them to offer unto the gods for an oast or sacrifice any

beast that is scabbed, or hath a sore upon it, nor to take presage by the

flight of such birds as are maungie, they ought more strictly and precisely

to looke into their owne persons in this behalfe, and not to presume for to

observe celestiall prognostications and signes from the gods, unlesse they

be themselves pure and holy, undefiled, and not defective in their owne

selves: for surely an ulcer seemeth to be in maner of a mutilation and

pollution of the bodie.

74.

_Why did king_ Servius Tullus _found and build a temple of little Fortune

which they called in Latine_ Brevis fortunæ, _that is to say, of Short

fortune_?

WAS it not thinke you in respect of his owne selfe, who being at the first

of a small and base condition, as being borne of a captive woman, by the

favour of Fortune grew to so great an estate that he was king of _Rome_?

Or for that this change in him sheweth rather the might and greatnesse,

than the debilitie and smallnesse of Fortune. We are to say, that this king

_Servius_ deified Fortune, & attributed unto her more divine power than any

other, as having entituled and imposed her name almost upon every action:

for not onely he erected temples unto Fortune, by the name of Puissant, of

Diverting ill lucke, of Sweet, Favourable to the first borne and masculine;

but also there is one temple besides, of private or proper Fortune; another

of Fortune returned; a third of confident Fortune and hoping well; and a

fourth of Fortune the virgine. And what should a man reckon up other

surnames of hers, seeing there is a temple dedicated (forsooth) to glewing

Fortune, whom they called _Viscata_; as if we were given thereby to

understand, that we are caught by her afarre off, and even tied (as it

were) with bird-lime to businesse and affaires.

But consider this moreover, that he having knowen by experience what great

power she hath in humane things, how little soever she seeme to be, and how

often a small matter in hapning or not hapning hath given occasion to some,

either to misse of great exploits, or to atcheive as great enterprises,

whether in this respect, he built not a temple to little Fortune, teaching

men thereby to be alwaies studious, carefull and diligent, and not to

despise any occurrences how small soever they be.

75.

_What is the cause that they never put foorth the light of a lampe, but

suffered it to goe out of the owne accord?_

WAS it not (thinke you) uppon a certeine reverent devotion that they bare

unto that fire, as being either cousen germaine, or brother unto that

inextinguible and immortall fire.

Or rather, was it not for some other secret advertisment, to teach us not

to violate or kill any thing whatsoever that hath life, if it hurt not us

first; as if fire were a living creature: for need it hath of nourishment

and moveth of it selfe: and if a man doe squench it, surely it uttereth a

kinde of voice and scricke, as if a man killed it.

Or certeinly this fashion and custome received so usually, sheweth us that

we ought not to marre or spoile, either fire or water or any other thing

necessarie, after we our selves have done with it, and have had sufficient

use thereof, but to suffer it to serve other mens turnes who have need,

after that we ourselves have no imploiment for it.

76.

_How commeth it to passe that those who are defended of the most noble

and auncient houses of_ Rome, _caried little moones upon their shoes_.

IS this (as _Castor_ saith) a signe of the habitation which is reported to

be within the bodie of the moone?

Or for that after death, our spirits and ghosts shall have the moone under

them?

Or rather, because this was a marke or badge proper unto those who were

reputed most ancient, as were the Arcadians descended from _Evander_, who

upon this occasion were called _Proseleni_, as one would say, borne before

the moone?

Or, because this custome as many others, admonisheth those who are lifted

up too high, and take so great pride in themselves, of the incertitude and

instabilitie of this life, and of humane affaires, even by the example of

the moone,

_Who at the first doth new and yoong appeere,

Where as before she made no shew at all;

And so her light increaseth faire and cleere,

Untill her face be round and full withall:

But then anon she doth begin to fall,

And backward wane from all this beautie gay,

Untill againe she vanish cleane away._

Or was not this an holsome lesson and instruction of obedience, to teach

and advise men to obey their superiors, & not to thinke much for to be

under others: but like as the moone is willing to give eare (as it were)

and apply her selfe to her better, content to be ranged in a second place,

and as _Parmenides_ saith,

_Having aneie and due regard

Alwaies the bright Sun beames toward;_

even so they ought to rest in a second degree, to follow after, and be

under the conduct and direction of another, who sitteth in the first place,

and of his power, authority and honor, in some measure to enjoy a part.

77.

_Why think they the yeeres dedicated to_ Jupiter, _and the moneths to_

Juno?

MAY it not be for that of Gods invisible and who are no other wise seene

but by the eies of our understanding: those that reigne as princes be

_Jupiter_ and _Juno_; but of the visible, the Sun and Moone? Now the Sun is

he who causeth the yeere, and the Moone maketh the moneth. Neither are we

to thinke, that these be onely and simply the figures and images of them:

but beleeve we must, that the materiall Sun which we behold, is _Jupiter_,

and this materiall Moone, _Juno_. And the reason why they call her _Juno_,

(which word is as much to say as yoong or new) is in regarde of the course

of the Moone: and otherwhiles they surname her also _Juno-Lucina_, that is

to say; light or shining: being of opinion that she helpeth women in

travell of child-birth, like as the Moone doth, according to these verses:

_By starres that turne full round in Azur skie:

By Moone who helps child-births right speedily._

For it seemeth that women at the full of the moone be most easily delivered

of childbirth.

78.

_What is the cause that in observing bird-flight, that which is presented

on the [144]left hand is reputed lucky and prosperous?_

IS not this altogether untrue, and are not many men in an errour by

ignorance of the equivocation of the word _Sinistrum_, & their maner of

Dialect; for that which we in Greeke call ἀριστερον, that is to say, on the

auke or left hand, they say in Latin, _Sinistrum_; and that which

signifieth to permit, or let be, they expresse by the verbe _Sinere_, and

when they will a man to let a thing alone, they say unto him, _Sine_;

whereupon it may seeme that this word _Sinistrum_ is derived. That

presaging bird then, which permitteth and suffreth an action to be done,

being as it were _Sinisterion_; the vulgar sort suppose (though not aright)

to be _Sinistrum_, that is to say, on the left hand, and so they tearme it.

Or may it not be rather as _Dionysius_ saith, for that when _Ascanius_ the

sonne of _Aeneas_ wanne a field against _Mezentius_ as the two armies stood

arranged one affronting the other in battel ray, it thundred on his left

hand; and because thereupon he obteined the victory, they deemed even then,

that this thunder was a token presaging good, and for that cause observed

it, ever after so to fall out. Others thinke that this presage and

foretoken of good lucke hapned unto _Aeneas_: and verily at the battell of

_Leuctres_, the Thebanes began to breake the ranks of their enemies, and to

discomfit them with the left wing of their battel, and thereby in the end

atchieved a brave victorie; whereupon ever after in all their conflicts,

they gave preference and the honour of leading and giving the first charge,

to the left wing.

Or rather, is it not as _Juba_ writeth, because that when we looke toward

the sunne rising, the North side is on our left hand, and some will say,

that the North is the right side and upper part of the whole world.

But consider I pray you, whether the left hand being the weaker of the

twaine, the presages comming on that side, doe not fortifie and support the

defect of puissance which it hath, and so make it as it were even and

equall to the other?

Or rather considering that earthly and mortall things they supposing to be

opposite unto those that be heavenly and immortall, did not imagine

consequently, that whatsoever was on the left in regard of us, the gods

sent from their right side.

79

_Wherefore was it lawfull at_ Rome, _when a noble personage who sometime

had entred triumphant into the city, was dead, and his corps burnt (as

the maner was) in a funerall fire, to take up the reliques of his bones,

to carie the same into the city, and there to strew them, according as_

Pyrrho _the Lyparean hath left in writing_.

WAS not this to honour the memorie of the dead? for the like honourable

priviledge they had graunted unto other valiant warriors and brave

captaines; namely, that not onely themselves, but also their posteritie

descending lineally from them, might be enterred in their common market

place of the city, as for example unto _Valerius_ and _Fabricius_: and it

is said, that for to continue this prerogative in force, when any of their

posteritie afterwards were departed this life, and their bodies brought

into the market place accordingly, the maner was, to put a burning torch

under them, and doe no more but presently to take it away againe; by which

ceremonie, they reteined still the due honour without envie, and confirmed

it onely to be lawfull if they would take the benefit thereof.

80.

_What is the cause that when they feasted at the common charges, any

generall captaine who made his entrie into the citie with triumph, they

never admitted the_ Consuls _to the feast; but that which more is, sent

unto them before-hand messengers of purpose, requesting them not to come

unto the supper_?

WAS it for that they thought it meet and convenient to yeeld unto the

triumpher, both the highest place to sit in, and the most costly cup to

drinke out of, as also the honour to be attended upon with a traine home to

his house after supper? which prerogatives no other might enjoy but the

Consuls onely, if they had beene present in the place.

81.

_Why is it that the_ Tribune _of the commons onely, weareth no embrodered

purple robe, considering that all other magistrates besides doe weare the

same_.

IS it not, for that they (to speak properly) are no magistrates? for in

truth they have no ushers or vergers to carie before them the knitches of

rods, which are the ensignes of magistracie; neither sit they in the chaire

of estate called _Sella curulis_, to determine causes judicially, or give

audience unto the people; nor enter into the administration of their office

at the beginning of the yeere, as all other magistrates doe: neither are

they put downe and deposed after the election of a Dictatour: but whereas

the full power and authoritie of all other magistrates of State, he

transferred from them upon himselfe: the Tribunes onely of the people

continue still, and surcease not to execute their function, as having

another place and degree by themselves in the common-weale: and like as

some oratours and lawiers doe hold, that exception in law is no action,

considering it doth cleane contrary to action; for that action intendeth,

commenseth, and beginneth a processe or sute; but exception or inhibition,

dissolveth, undooeth, and abolisheth the same: semblably, they thinke also,

that the Tribunate was an empeachment, inhibition, and restraint of a

magistracie, rather than a magistracie it selfe: for all the authority and

power of the Tribune, lay in opposing himselfe, and eroding the

jurisdiction of other magistrates, and in diminishing or repressing their

excessive and licentious power.

Or haply all these reasons and such like, are but words, and devised

imaginations to mainteine discourse: but to say a trueth, this Tribuneship

having taken originally the first beginning from the common people, is

great and mighty in regard that it is popular; and that the Tribunes

themselves are not proud nor highly conceited of themselves above others,

but equall in apparell, in port, fare, and maner of life, to any other

citizens of the common sort: for the dignity of pompe and outward shew,

apperteineth to a Consull or a Prætour: as for the Tribune of the people,

he ought to be humble and lowly, and as _M. Curio_ was woont to say; ready

to put his hand under every mans foot; not to carie a loftie, grave, and

stately countenance, nor to bee hard of accesse, nor strange to be spoken

with, or dealt withall by the multitude; but howsoever he behave himselfe

to others, he ought to the simple and common people, above the rest, for to

be affable, gentle, and tractable: and heereupon the maner is, that the

dore of his house should never be kept shut, but stand open both day and

night, as a safe harbour, sure haven, and place of refuge, for all those

who are distressed and in need: and verilie the more submisse that he is in

outward appeerance, the more groweth hee and encreaseth in puissance; for

they repute him as a strong hold for common recourse and retrait, unto al

comers, no lesse than an altar or priviledged sanctuary. Moreover, as

touching the honour that he holdeth by his place, they count him holy,

sacred, and inviolable, insomuch as if he doe but goe foorth of his house

abroad into the citie, and walke in the street,[145] the maner was of all,

to clense and sanctifie the body, as if it were steined and polluted.

82.

_What is the reason that before the Prætors, generall Captaines and head

Magisrates, there be caried bundels of roddes, together with hatchets or

axes fastned unto them?_

IS it to signifie, that the anger of the magistrate ought not to be prompt

to execution, nor loose and at libertie?

Or, because that to undoe and unbinde the said bundels, yeeldeth some time

and space for choler to coole, and ire to asswage, which is the cause

otherwhiles that they change their mindes, and doe not proceed to

punishment?

Now forasmuch as among the faults that men commit, some are curable, others

remedilesse: the roddes are to reforme those who may be amended; but the

hatchets to cut them off who are incorrigible.

83.

_What is the cause that the Romanes having intelligence given vnto them,

that the Bletonesians, a barbarous nation, had sacrificed unto their

gods, a man; sent for the magistrates peremptorily, as intending to

punish them: but after they once understood, that they had so done

according to an ancient law of their countrey, they let them go againe

without any hurt done unto them; charging them onely, that from thence

foorth they should not obey such a law; and yet they themselves, not many

yeeres before, had caused for to be buried quicke in the place, called

the Beast Market, two men and two women, that is to say, two Greekes, and

two Gallo-Greekes or Galatians? For this seemeth to be verie absurd, that

they themselves should do those things, which they reprooved in others as

damnable._

MAY it not be that they judged it an execrable superstition, to sacrifice a

man or woman unto the gods, marie unto divels they held it necessarie?

Or was it not for that they thought those people, who did it by a law or

custome, offended highly: but they themselves were directed thereto by

expresse commaundement out of the bookes of _Sibylla_. For reported it is,

that one of their votaries or Vestall nunnes named _Helbia_, riding on

horse-backe, was smitten by a thunderbolt or blast of lightning; and that

the horse was found lying along all bare bellied, and her selfe likewise

naked, with her smocke and petticote turned up above her privie parts, as

if she had done it of purpose: her shooes, her rings, her coife and head

attire cast here and there apart from other things, and withall lilling the

toong out of her head. This strange occurrent, the soothsayers out of their

learning interpreted to signifie, that some great shame did betide the

sacred virgins, that should be divulged and notoriously knowen; yea, and

that the same infamie should reach also as far, as unto some of the degree

of gentlemen or knights of _Rome_. Upon this there was a servant belonging

unto a certeine Barbarian horseman, who detected three Vestal virgins to

have at one time forfeited their honor, & been naught of their bodies, to

wit, _Aemilia_, _Licinia_, & _Martia_; and that they had companied too

familiarly with men a long time; and one of their names was _Eutetius_, a

Barbarian knight, and master to the said enformer. So these vestall

Votaries were punished after they had beene convicted by order of law, and

found guiltie: but after that this seemed a fearfull and horrible accident:

ordeined it was by the Senate, that the priests should peruse over the

bookes of _Sibyllaes_ prophesies, wherein were found (by report) those very

oracles which denounced and foretold this strange occurrent, and that it

portended some great losse and calamitie unto the common-wealth: for the

avoiding and diverting whereof, they gave commaundement to abandon unto (I

wot not what) maligne and divelish strange spirits, two Greekes, and two

Galatians likewise; and so by burying them quicke in that verie place, to

procure propitiation at Gods hands.

84.

_Why began they their day at midnight?_

WAS it not, for that all policie at the first had the beginning of

militarie discipline? and in war, and all expeditions the most part of

woorthy exploits are enterprised ordinarily in the night before the day

appeare?

Or because the execution of desseignes, howsoever it begin at the sunne

rising; yet the preparation thereto is made before day-light: for there had

need to be some preparatives, before a worke be taken in hand; and not at

the verie time of execution, according as _Myson_ (by report) answered unto

_Chilo_, one of the seven sages, when as in the winter time he was making

of a van.

Or haply, for that like as we see, that many men at noone make an end of

their businesse of great importance, and of State affaires; even so, they

supposed that they were to begin the same at mid-night. For better proofe

whereof a man may frame an argument hereupon, that the Roman chiefe ruler

never made league, nor concluded any capitulations and covenants of peace

after mid-day.

Or rather this may be, because it is not possible to set downe

determinately, the beginning and end of the day, by the rising and setting

of the sunne: for if we do as the vulgar sort, who distinguish day and

night by the sight and view of eie, taking the day then to begin when the

sunne ariseth; and the night likewise to begin when the sunne is gone

downe, and hidden under our horizon, we shall never have the just Aequinox,

that is to say, the day and night equall: for even that verie night which

we shall esteeme most equall to the day, will proove shorter than the day,

by as much as the body or biggenesse of the sunne containeth. Againe, if we

doe as the Mathematicians, who to remedie this absurditie and

inconvenience, set downe the confines and limits of day and night, at the

verie instant point when the sunne seemeth to touch the circle of the

horizon with his center; this were to overthrow all evidence: for fall out

it will, that while there is a great part of the sunnes light yet under the

earth (although the sunne do shine upon us) we will not confesse that it is

day, but say, that it is night still. Seeing then it is so hard a matter to

make the beginning of day and night, at the rising or going downe of the

sunne, for the absurdities abovesaid, it remaineth that of necessitie we

take the beginning of the day to be, when the sunne is in the mids of the

heaven above head, or under our feet, that is to say, either noon-tide or

mid-night. But of twaine, better it is to begin when he is in the middle

point under us, which is just midnight, for that he returneth then toward

us into the East; whereas contrariwise after mid-day he goeth from us

Westward.

85.

_What was the cause that in times past they would not suffer their wives,

either to grinde corne, or to lay their hands to dresse meat in the

kitchin?_

WAS it in memoriall of that accord and league which they made with the

Sabines? for after that they had ravished & carried away their daughters,

there arose sharpe warres betweene them: but peace ensued thereupon in the

end; in the capitulations whereof, this one article was expresly set downe,

that the Roman husband might not force his wife, either to turne the querne

for to grinde corne, nor to exercise any point of cookerie.

86.

_Why did not the Romans marie in the moneth of May?_

IS it for that it commeth betweene Aprill and June? whereof the one is

consecrated unto _Venus_, and the other to _Juno_, who are both of them the

goddesses which have the care and charge of wedding and marriages, and

therefore thinke it good either to go somewhat before, or else to stay a

while after.

Or it may be that in this moneth they celebrate the greatest expiatorie

sacrifice of all others in the yeere? for even at this day they fling from

off the bridge into the river, the images and pourtraitures of men, whereas

in old time they threw downe men themselves alive? And this is the reason

of the custome now a daies, that the priestresse of _Juno_ named _Flamina_,

should be alwaies sad and heavie, as it were a mourner, and never wash nor

dresse and trim her selfe.

Or what and if we say, it is because many of the Latine nations offered

oblations unto the dead in this moneth: and peradventure they do so,

because in this verie moneth they worship _Mercurie_: and in truth it

beareth the name of _Maja_, _Mercuries_ mother.

But may it not be rather, for that as some do say, this moneth taketh that

name of _Majores_, that is to say, ancients: like as June is termed so of

_Juniores_, that is to say yonkers. Now this is certaine that youth is much

meeter for to contract marriage than old age: like as _Euripides_ saith

verie well:

_As for old age it_ Venus _bids farewell,

And with old folke_, Venus _is not pleasd well_.

The Romans therefore maried not in May, but staied for June which

immediatly followeth after May.

87.

_What is the reason that they divide and part the haire of the new brides

head, with the point of a javelin?_

IS not this a verie signe, that the first wives whom the Romans espoused,

were compelled to mariage, and conquered by force and armes.

Or are not their wives hereby given to understand, that they are espoused

to husbands, martiall men and soldiers; and therefore they should lay away

all delicate, wanton, and costly imbelishment of the bodie, and acquaint

themselves with simple and plaine attire; like as _Lycurgus_ for the same

reason would that the dores, windowes, and roofes of houses should be

framed with the saw and the axe onely, without use of any other toole or

instrument, intending thereby to chase out of the common-weale all

curiositie and wastfull superfluitie.

Or doth not this parting of the haires, give covertly to understand, a

division and separation, as if mariage & the bond of wedlock, were not to

be broken but by the sword and warlike force?

Or may not this signifie thus much, that they referred the most part of

ceremonies concerning mariage unto _Juno_: now it is plaine that the

javelin is consecrated unto _Juno_, insomuch as most part of her images and

statues are portraied resting and leaning upon a launce or or javelin. And

for this cause the goddesse is surnamed _Quiritis_, for they called in old

time a speare _Quiris_, upon which occasion _Mars_ also (as they say) is

named _Quiris_.

88.

_What is the reason that the monie emploied upon plates and publike

shewes is called among them, Lucar?_

MAY it not well be that there were many groves about the citie consecrated

unto the gods, which they named _Lucos_: the revenues whereof they bestowed

upon the setting forth of such solemnities?

89.

_Why call they_ Quirinalia, _the Feast of fooles_?

WHETHER it is because (as _Juba_ writeth) they attribute this day unto

those who knew not their owne linage and tribe? or unto such as have not

sacrificed, as others have done according to their tribes, at the feast

called _Fornacalia_. Were it that they were hindred by other affaires, or

had occasion to be forth of the citie, or were altogether ignorant, and

therefore this day was assigned for them, to performe the said feast.

90.

_What is the cause, that when they sacrifice unto_ Hercules, _they name

no other God but him, nor suffer a dog to be seene, within the purprise

and precinct of the place where the sacrifice is celebrated, according

as_ Varro _hath left in writing_?

IS not this the reason of naming no god in their sacrifice, for that they

esteeme him but a demigod; and some there be who hold, that whiles he lived

heere upon the earth, _Evander_ erected an altar unto him, and offered

sacrifice thereupon. Now of all other beasts he could worst abide a dog,

and hated him most: for this creature put him to more trouble all his life

time, than any other: witnesse hereof, the three headed dog _Cerberus_, and

above all others, when _Oeonus_ the sonne of _Licymnius_ was slaine [146]by

a dog, he was enforced by the Hippocoontides to give the battell, in which

he lost many of his friends, and among the rest his owne brother

_Iphicles_.

91.

_Wherefore was it not lawfull for the Patricians or nobles of_ Rome _to

dwell upon the mount Capitoll_?

MIGHT it not be in regard of _M. Manlius_, who dwelling there attempted and

plotted to be king of _Rome_, and to usurpe tyrannie; in hatred and

detestation of whom, it is said, that ever after those of the house of

_Manlij_, might not have _Marcus_ for their fore-name?

Or rather was not this an old feare that the Romans had (time out of mind)?

For albeit _Valerius Poplicola_ was a personage verie popular and well

affected unto the common people; yet never ceased the great and mightie men

of the citie to suspect and traduce him, nor the meane commoners and

multitude to feare him, untill such time as himselfe caused his owne house

to be demolished and pulled down, because it seemed to overlooke and

commaund the common market place of the citie.

92.

_What is the reason, that he who saved the life of a citizen in the

warres, was rewarded with a coronet made of oake braunches?_

WAS it not for that in everie place and readily, they might meet with an

oake, as they marched in their warlike expeditions.

Or rather, because this maner of garland is dedicated unto _Jupiter_ and

_Juno_, who are reputed protectors of cities?

Or might not this be an ancient custome proceeding from the Arcadians, who

have a kind of consanguinitie with oakes, for that they report of

themselves, that they were the first men that issued out of the earth, like

as the oake of all other trees.

93.

_Why observe they the Vultures or Geirs, most of any other fowles, in

taking of presages by bird-flight?_

IS it not because at the foundation of _Rome_, there appeared twelve of

them unto _Romulus_? Or because, this is no ordinarie bird nor familiar;

for it is not so easie a matter to meete with an airie of Vultures; but all

on a sudden they come out of some strange countrey, and therefore the fight

of them doth prognosticke and presage much.

Or else haply the Romains learned this of _Hercules_, if that be true which

_Herodotus_ reporteth: namely, that _Hercules_ tooke great contentment,

when in the enterprise of any exploit of his, there appeared Vultures unto

him: for that he was of opinion, that the Vulture of all birds of prey was

the justest: for first and formost never toucheth he ought that hath life,

neither killeth hee any living creature, like as eagles, falcons, hauks,

and other fowles do, that prey by night, but feedeth upon dead carrions:

over and besides, he forbeareth to set upon his owne kind: for never was

there man yet who saw a Vulture eat the flesh of any fowle, like as eagles

and other birds of prey do, which chase, pursue and plucke in pieces those

especially of the same kind, to wit, other fowle. And verily as _Aeschylus_

the poet writeth:

_How can that bird, which bird doth eat,

Be counted cleanly, pure and neat._

And as for men, it is the most innocent bird, and doth least hurt unto them

of all other: for it destroieth no fruit nor plant whatsoever, neither doth

it harme to any tame creature. And if the tale be true that the Aegyptians

doe tell, that all the kinde of these birds be females; that they conceive

and be with yoong, by receiving the East-wind blowing upon them, like as

some trees by the Western wind, it is verie profitable that the signes and

prognosticks drawen from them, be more sure and certaine, than from any

others, considering that of all, besides their violence in treading and

breeding time; their eagernesse in flight when they pursue their prey;

their flying away from some, and chasing of others, must needs cause much

trouble and uncertaintie in their prognostications.

94.

_Why stands the temple of_ Aesculapius _without the citie of_ Rome?

IS it because they thought the abode without the citie more holesome, than

that within? For in this regard the Greekes ordinarily built the temples of

_Aesculapius_ upon high ground, wherein the aire is more pure and cleere.

Or in this respect, that this god _Aesculapius_ was sent for out of the

citie _Epidaurus_. And true it is that the Epidaurians founded his temple;

not within the walles of their city, but a good way from it.

Or lastly, for that the serpent when it was landed out of the galley in the

Isle, and then vanished out of sight, seemed thereby to tell them where he

would that they should build the place of his abode.

95.

_Why doth the law forbid them that are to live chaste, the eating of

pulse?_

AS touching beanes, is it not in respect of those very reasons for which it

is said: That the Pythagoreans counted them abominable? And as for the

richling and rich pease, whereof the one in Greeke is called λάθυρος and

the other ἐρεβινθος which words seeme to be derived of _Erebus_, that

signifieth the darknesse of hell, and of _Lethe_, which is as much as

oblivion, and one besides of the rivers infernall, it carieth some reason

that they should be abhorred therfore.

Or it may be, for that the solemne suppers and bankets at funerals for the

dead, were usually served with pulse above all other viands.

Or rather, for that those who are desirous to be chaste, and to live an

holy life, ought to keepe their bodies pure and slender; but so it is that

pulse be flateous and windy, breeding superfluous excrements in the body,

which had need of great purging and evacuation.

Or lastly, because they pricke and provoke the fleshly lust, for that they

be full of ventosities.

96.

_What is the reason that the Romans punish the holy Vestall Virgins (who

have suffered their bodies to be abused and defiled) by no other meanes,

than by interring them quicke under the ground?_

IS this the cause, for that the maner is to burne the bodies of them that

be dead: and to burie (by the meanes of fire) their bodies who have not

devoutly and religiously kept or preserved the divine fire, seemed not just

nor reasonable?

Or haply, because they thought it was not lawfull to kill any person who

had bene consecrated with the most holy and religious ceremonies in the

world; nor to lay violent hands upon a woman consecrated: and therefore

they devised this invention of suffering them to die of their owne selves;

namely, to let them downe into a little vaulted chamber under the earth,

where they left with them a lampe burning, and some bread, with a little

water and milke: and having so done, cast earth and covered them aloft. And

yet for all this, can they not be exempt from a superstitious feare of them

thus interred: for even to this day, the priests going over this place,

performe (I wot not what) anniversary services and rites, for to appease

and pacifie their ghosts.

97.

_What is the cause that upon the thirteenth day of December, which in

Latine they call the_ Ides _of December, there is exhibited a game of

chariots running for the prize, and the horse drawing on the right hand

that winneth the victorie, is sacrificed and consecrated unto_ Mars, _and

at the time thereof, there comes one behinde, that cutteth off his taile,

which he carrieth immediatly into the temple called_ Regia, _and

therewith imbrueth the altar with blood: and for the head of the said

horse, one troupe there is comming out of the street called_ Via sacra,

_and another from that which they name_ Suburra, _who encounter and trie

out by fight who shall have it_?

MAY not the reason be (as some doe alledge) that they have an opinion, how

the citie of _Troy_ was sometime woon by the meanes of a woodden horse; and

therefore in the memoriall thereof, they thus punished a poore horse?

_As men from blood of noble_ Troy _descended

And by the way with_ Latins _issue blended_.

Or because an horse is a couragious, martiall and warlike beast; and

ordinarily, men use to present unto the gods those Sacrifices which are

most agreeable unto them, and sort best with them: and in that respect,

they sacrifice that horse which wan the prize, unto _Mars_, because

strength and victorie are well beseeming him.

Or rather because the worke of God is firme and stable: those also be

victorious who keepe their ranke and vanquish them, who make not good their

ground but fly away. This beast therefore is punished for running so swift,

as if celeritie were the maintenance of cowardise: to give us thereby

covertly to understand, that there is no hope of safetie for them who seeke

to escape by flight.

98.

_What is the reason that the first worke which the Censors go in hand

with, when they be enstalled in the possession of their magistracie, is

to take order upon a certaine price for the keeping and feeding of the

sacred geese, and to cause the painted statues and images of the gods to

be refreshed?_

WHETHER is it because they would begin at the smallest things, and those

which are of least dispense and difficultie?

Or in commemoration of an ancient benefit received by the meanes of these

creatures, in the time of the Gaules warre: for that the geese were they

who in the night season descried the Barbarians as the skaled and mounted

the wall that environed the Capitol fort (where as the dogs slept) and with

their gagling raised the watch?

Or because, the Censors being guardians of the greatest affaires, and

having that charge and office which enjoyneth to be vigilant and carefull

to preserve religion; to keepe temples and publicke edifices; to looke into

the manners and behaviour of men in their order of life; they set in the

first place the consideration and regard of the most watchfull creature

that is: and in shewing what care they take of these geese, they incite and

provoke by that example their citizens, not to be negligent and retchlesse

of holy things. Moreover, for refreshing the colour of those images and

statues, it is a necessarie piece of worke; for the lively red vermilion,

wherewith they were woont in times past to colour the said images, soone

fadeth and passeth away.

99.

_What is the cause that among other priests, when one is condemned and

banished, they degrade and deprive him of his priesthood, and choose

another in his place: onely an Augur, though he be convicted and

condemned for the greatest crimes in the world, yet they never deprive in

that sort so long as he liveth? Now those priests they call Augurs, who

observe the flights of birds, and foreshewed things thereby._

IS it as some do say, because they would not have one that is no priest, to

know the secret mysteries of their religion and their sacred rites?

Or because the Augur being obliged and bound by great oaths, never to

reveale the secrets pertaining to religion, they would not seeme to free

and absolve him from his oath by degrading him, and making him a private

person.

Or rather, for that this word Augur, is not so much a name of honor and

magistracie, as of arte and knowledge. And all one it were, as if they

should seeme to disable a musician for being any more a musician; or a

physician, that he should bee a physician no longer; or prohibit a prophet

or soothsayer, to be a prophet or soothsayer: for even so they, not able to

deprive him of his sufficiency, nor to take away his skill, although they

bereave him of his name and title, do not subordaine another in his place:

and by good reason, because they would keepe the just number of the ancient

institution.

100.

_What is the reason that upon the thirteenth day of August, which now is

called the Ides of August, and before time the Ides of_ Sextilis, _all

servants as well maids, as men make holy-day and women that are wives

love then especially to wash and cleanse their heads_?

MIGHT not this be a cause, for that king _Servius_ upon such a day was

borne of a captive woman, and therefore slaves and bond-servants on that

day have libertie to play and disport themselves? And as for washing the

head; haply at the first the wenches began so to do in regard of that

festivall day, and so the custome passed also unto their mistresses and

other women free borne?

101.

_Why do the Romanes adorne their children with jewels pendant at their

necks, which they call_ Bullæ?

PERADVENTURE to honor the memorie of those first wives of theirs, whom they

ravished: in favour of whom they ordained many other prerogatives for the

children which they had by them, and namely this among the rest?

Or it may be, for to grace the prowesse of _Tarquinius_? For reported it is

that being but a verie child, in a great battell which was fought against

the Latines and Tuskanes together, hee rode into the verie throng of his

enemies, and engaged himselfe so farre, that being dismounted and unhorsed;

yet notwithstanding he manfully withstood those who hotly charged upon him,

and encouraged the Romanes to stand to it, in such sort as the enemies by

them were put to plaine flight, with the losse of 16000. men whom they left

dead in the place: and for a reward of this vertue and valour, received

such a jewell to hang about his necke, which was given unto him by the king

his father.

Or else, because in old time it was not reputed a shamfull and villanous

thing, to love yoong boyes wantonly, for their beauty in the flowre of

their age, if they were slaves borne, as the Comedies even at this day do

testifie: but they forbare most precisely, to touch any of them who were

free-borne or of gentle blood descended. To the end therefore man might not

pretend ignorance in such a case, as if they knew not of what condition any

boyes were, if they mette with them naked, they caused them to weare this

badge and marke of nobilitie about their neckes.

Or peradventure, this might be also as a preservative unto them of their

honor, continence and chastitie, as one would say, a bridle to restraine

wantonnesse and incontinencie, as being put in mind thereby to be abashed

to play mens parts, before they had laid off the marks and signes of

childhood. For there is no apparance or probabilitie, of that which _Varro_

alledgeth, saying: That because the Aeolians in their Dialect do call

Βουλη, that is to say, Counsell, Βολλα, therefore such children for a signe

and presage of wisdome and good counsell, carried this jewell, which they

named _Bulla_.

But see whether it might not be in regard of the moone that they weare this

device? for the figure of the moone when shee is at the full, is not round

as a bal or boule, but rather flat in maner of a lentill or resembling a

dish or plate; not onely on that side which appeareth unto us, but also (as

_Empedocles_ saith) on that part which is under it.

102.

_Wherefore gave they fore-names to little infants, if they were boies

upon the ninth day after their birth, but if they were girls, when they

were eight daies olde?_

MAY there not be a naturall reason rendred hereof, that they should impose

the names sooner upon daughters than sonnes: for that females grow apace,

are quickly ripe, and come betimes unto their perfection in comparison of

males; but as touching those precise daies, they take them that immediatly

follow the seventh: for that the seventh day after children be borne is

very dangerous, as well for other occasions, as in regard of the

navill-string: for that in many it will unknit and be loose againe upon the

seventh day, and so long as it continueth so resolved and open, an infant

resembleth a plant rather than any animall creature?

Or like as the Pythagoreans were of opinion, that of numbers the even was

female and the odde, male; for that it is generative, and is more strong

than the even number, because it is compound: and if a man divide these

numbers into unities, the even number sheweth a void place betweene,

whereas the odde, hath the middle alwaies fulfilled with one part thereof:

even so in this respect they are of opinion, that the even number eight,

resembleth rather the female and the even number nine, the male.

Or rather it is because of all numbers, nine is the first square comming of

three, which is an odde and perfect number: and eight the first cubick, to

wit foure-square on every side like a die proceeding from two, an even

number: now a man ought to be quadrat odde (as we say) and singular, yea

and perfect: and a woman (no lesse than a die) sure and stedfast, a keeper

of home, and not easily removed. Heereunto we must adjoyne thus much more

also, that eight is a number cubick, arising from two as the base and foot:

and nine is a square quadrangle having three for the base: and therefore it

seemeth, that where women have two names, men have three.

103.

_What is the reason, that those children who have no certeine father,

they were woont to tearme_ Spurios?

FOR we may not thinke as the Greeks holde, and as oratours give out in

their pleas, that this word _Spurius_, is derived of _Spora_, that is to

say, naturall seed, for that such children are begotten by the seed of many

men mingled and confounded together.

But surely this _Spurius_, is one of the ordinary fore-names that the

Romans take, such as _Sextus_, _Decimus_, and _Caius_. Now these fore-names

they never use to write out at full with all their letters, but marke them

sometime with one letter alone, as for example, _Titus_, _Lucius_, and

_Marcius_, with _T_, _L_, _M_; or with twaine, as _Spurius_ and _Cneus_,

with _Sp._ and _Cn._ or at most with three as _Sextus_ & _Servius_, with

_Sex._ and _Ser._ _Spurius_ then is one of their fore-names which is noted

with two letters _S._ and _P._ which signifieth asmuch, as _Sine Patre_,

that is to say, without a father; for _S._ standeth for _Sine_, that is to

say, without; and _P._ for _patre_, that is to say a father. And heereupon

grew the error, for that _Sine patre_, and _Spurius_ be written both with

the same letters short, _Sp._ And yet I will not sticke to give you another

reason, though it be somewhat fabulous, and carieth a greater absurdity

with it: forsooth they say that the Sabines in olde time named in their

language the nature or privities of a woman, _Sporios_, and thereupon

afterwards as it were by way of reproch, they called him _Spurius_, who had

to his mother a woman unmaried and not lawfully espoused.

104.

_Why is_ Bacchus _called with them_, Liber Pater?

IS it for that he is the authour and father of all liberty unto them who

have taken their wine well; for most men become audacious and are full of

bolde and franke broad speech, when they be drunke or cup-shotten?

Or because he it is that ministred libations first, that is to say, those

effusions and offrings of wine that are given to the gods?

Or rather (as _Alexander_ said) because the Greeks called _Bacchus,

Dionysos Eleuthereus_, that is to say, _Bacchus_ the Deliverer: and they

might call him so, of a city in _Bœotia_, named _Eleutheræ_.

105.

_Wherefore was it not the custome among the Romans, that maidens should

be wedded upon any dates of their publicke feasts; but widdowes might be

remarried upon those daies?_

WAS it for that (as _Varro_ saith) virgins be [147]ill-apaid and heavie

when they be first wedded; but such as were wives before, [148]be glad and

joyfull when they marrie againe? And upon a festivall holiday there should

be nothing done with an ill will or upon constraint.

Or rather, because it is for the credit and honour of young damosels, to be

maried in the view of the whole world; but for widowes it is a dishonour

and shame unto them, to be seene of many for to be wedded a second time:

for the first marriage is lovely and desireable; the second, odious and

abominable: for women, if they proceed to marrie with other men whiles

their former husbands be living, are ashamed thereof; and if they be dead,

they are in mourning state of widowhood: and therefore they chuse rather to

be married closely and secretly in all silence, than to be accompanied with

a long traine and solemnity, and to have much adoe and great stirring at

their marriage. Now it is well knowen that festivall holidaies divert and

distract the multitude divers waies, some to this game and pastime, others

to that; so as they have no leisure to go and see weddings.

Or last of all, because it was a day of publicke solemnitie, when they

first ravished the Sabines daughters: an attempt that drew upon them,

bloudy warre, and therefore they thought it ominous and presaging evill, to

suffer their virgins to wed upon such holidaies.

106.

_Why doe the Romans honour and worship Fortune, by the name of_

Primigenia, _which a man may interpret First begotten or first borne_?

IS it for that (as some say) _Servius_ being by chance borne of a

maid-servant and a captive, had Fortune so favourable unto him, that he

reigned nobly and gloriously, king at _Rome_? For most Romans are of this

opinion.

Or rather, because Fortune gave unto the city of _Rome_ her first originall

and beginning of so mightie an empire.

Or lieth not herein some deeper cause, which we are to fetch out of the

secrets of Nature and Philosophie; namely, that Fortune is the principle of

all things, insomuch, as Nature consisteth by Fortune; namely, when to some

things concurring casually and by chance, there is some order and dispose

adjoined.

107.

_What is the reason that the Romans call those who act comedies and other

theatricall plaies_, Histriones?

IS it for that cause, which as _Claudius Rufus_ hath left in writing? for

he reporteth that many yeeres ago, and namely, in those daies when _Cajus

Sulpitius_ and _Licinius Stolo_ were Consuls, there raigned a great

pestilence at _Rome_, such a mortalitie as comsumed all the stage plaiers

indifferently one with another. Whereupon at their instant praier and

request, there repaired out of _Tuscane_ to _Rome_, many excellent and

singular actours in this kinde: among whom, he who was of greatest

reputation, and had caried the name longest in all theaters, for his rare

gift and dexteritie that way, was called _Hister_; of whose name all other

afterwards were tearmed _Histriones_.

108.

_Why espoused not the Romans in mariage those women who were neere of kin

unto them?_

WAS it because they were desirous to amplifie and encrease their alliances,

and acquire more kinsfolke, by giving their daughters in mariage to others,

and by taking to wife others than their owne kinred?

Or for that they feared in such wedlock the jarres and quarrels of those

who be of kin, which are able to extinguish and abolish even the verie

lawes and rights of nature?

Or else, seeing as they did, how women by reason of their weaknesse and

infirmitie stand in need of many helpers, they would not have men to

contract mariage, nor dwell in one house with those who were neere in blood

to them, to the end, that if the husband should offer wrong and injurie to

his wife, her kinsfolke might succour and assist her.

109.

_Why is it not lawfull for_ Jupiters _priest, whom they name_ Flamen

Dialis _to handle or once touch meale or leaven_.

FOR meale, is it not because it is an unperfect and raw kind of

nourishment? for neither continueth it the same that it was, to wit, wheat,

&c. nor is that yet which it should be, namely bread: but hath lost that

nature which it had before of seed, and withall hath not gotten the use of

food and nourishment. And hereupon it is, that the poet calleth meale (by a

Metaphor or borrowed speech) _Mylephaton_, which is as much to say, as

killed and marred by the mill in grinding: and as for leaven, both it selfe

is engendered of a certaine corruption of meale, and also corrupteth (in a

maner) the whole lumpe of dough, wherein it is mixed: for the said dough

becommeth lesse firme and fast than it was before, it hangeth not together;

and in one word the leaven of the paste seemeth to be a verie putrifaction

and rottennesse thereof. And verely if there be too much of the leaven put

to the dough, it maketh it so sharpe and soure that it cannot be eaten, and

in verie truth spoileth the meale quite.

110.

_Wherefore is the said priest likewise forbidden to touch raw flesh?_

IS it by this custome to withdraw him farre from eating of raw things?

Or is it for the same cause that he abhorreth and detesteth meale? for

neither is it any more a living animall, nor come yet to be meat: for by

boiling and rosting it groweth to such an alteration, as changeth the verie

forme thereof: whereas raw flesh and newly killed is neither pure and

impolluted to the eie, but hideous to see to; and besides, it hath (I wot

not what) resemblance to an ougly sore or filthie ulcer.

111.

_What is the reason that the Romans have expresly commaunded the same

priest or_ Flamen _of_ Jupiter, _not onely to touch a dogge or a goat,

but not so much as to name either of them_?

TO speake of the Goat first, is it not for detestation of his excessive

lust and lecherie; and besides for his ranke and filthie savour? or because

they are afraid of him, as of a diseased creature and subject to maladies?

for surely, there seemeth not to be a beast in the world so much given to

the falling sicknesse, as it is; nor infecteth so soone those that either

eat of the flesh or once touch it, when it is surprised with this evill.

The cause whereof some say to be the streightnesse of those conduits and

passages by which the spirits go and come, which oftentimes happen to be

intercepted and stopped. And this they conjecture by the small and slender

voice that this beast hath; & the better to continue the same, we do see

ordinarily, that men likewise who be subject to this malady, grow in the

end to have such a voice as in some sort resembleth the bleating of goats.

Now, for the Dog, true it is haply that he is not so lecherous, nor

smelleth altogether so strong and so ranke as doth the Goat; and yet some

there be who say, that a Dog might not be permitted to come within the

castle of _Athens_, nor to enter into the Isle of _Delos_, because forsooth

he lineth bitches openly in the sight of everie man, as if bulls, boares,

and stalions had their secret chambers, to do their kind with females, and

did not leape and cover them in the broad field and open yard, without

being abashed at the matter.

But ignorant they are of the true cause indeed: which is, for that a Dog is

by nature fell, and quarelsome, given to arre and warre upon a verie small

occasion: in which respect men banish them from sanctuaries, holy churches,

and priviledged places, giving thereby unto poore afflicted suppliants,

free accesse unto them for their safe and sure refuge. And even so verie

probable it is, that this _Flamen_ or priest of _Jupiter_ whom they would

have to be as an holy, sacred, and living image for to flie unto, should be

accessible and easie to be approached unto by humble suters, and such as

stand in need of him, without any thing in the way to empeach, to put

backe, or to affright them: which was the cause that he had a little bed or

pallet made for him, in the verie porch or entrie of his house; and that

servant or slave, who could find meanes to come and fall downe at his feet,

and lay hold on his knees was for that day freed from the whip, and past

danger of all other punishment: say he were a prisoner with irons, and

bolts at his feet that could make shift to approch neere unto this priest,

he was let loose, and his gives and fetters were throwen out of the house,

not at the doore, but flung over the verie roofe thereof.

But to what purpose served all this, and what good would this have done,

that he should shew himselfe so gentle, so affable, and humane, if he had a

curst dog about him to keepe his doore, and to affright, chase and scarre

all those away who had recourse unto him for succour. And yet so it is,

that our ancients reputed not a dog to be altogether a clean creature: for

first and formost we doe not find that he is consecrated or dedicated unto

any of the celestial gods; but being sent unto terrestrial & infernall

_Proserpina_ into the quarrefires and crosse high waies to make her a

supper, he seemeth to serve for an expiatorie sacrifice to divert and turne

away some calamitie, or to cleanse some filthie ordure, rather than

otherwise: to say nothing, that in _Lacedæmon_, they cut and slit dogs down

along the mids, and so sacrifice them to _Mars_ the most bloody god of all

others. And the Romanes themselves upon the feast _Lupercalia_, which they

celebrate in the lustrall moneth of Purification, called February, offer up

a dog for a sacrifice: and therefore it is no absurditie to thinke, that

those who have taken upon them to serve the most soveraigne and purest god

of all others, were not without good cause forbidden to have a dog with

them in the house, nor to be acqainted and familiar with him.

112.

_For what cause was not the same priest of_ Jupiter _permitted, either to

touch an ivie tree, or to passe thorow a way covered over head with a

vine growing to a tree, and spreading her branches from it_?

IS not this like unto these precepts of _Phythagoras_: Eat not your meat

from a chaire: Sit not upon a measure called _Chœnix_: Neither step thou

over a broome or [149]besoome. For surely none of the Pythagoreans feared

any of these things, or made scruple to doe, as these words in outward

shew, and in their litterall sense do pretend: but under such speeches they

did covertly and figuratively forbid somewhat else: even so this precept:

Go not under a vine, is to be referred unto wine, and implieth this much;

that it is not lawfull for the said Priest to be drunke; for such as over

drinke themselves, have the wine above their heads, and under it they are

depressed and weighed downe, whereas men and priests especially ought to be

evermore superiors and commanders of this pleasure, and in no wise to be

subject unto it. And thus much of the vine.

As for the ivie, is it not for that it is a plant that beareth no fruit,

nor any thing good for mans use: and moreover is so weake, as by reason of

that feeblenesse it is not able to sustaine it selfe, but had need of other

trees to support and beare it up: and besides, with the coole shadowe that

it yeelds, and the greene leaves alwaies to be seene, it dazeleth, and as

it were bewitcheth the eies of many that looke upon it: for which causes,

men thought that they ought not to nourish or entertaine it about an house,

because it bringeth no profit; nor suffer it to claspe about any thing,

considering it is so hurtfull unto plants that admit it to creepe upon

them, whiles it sticketh fast in the ground: and therefore banished it is

from the temples and sacrifices of the celestiall gods, and their priests

are debarred from using it: neither shall a man ever see in the sacrifices

or divine worship of _Juno_ at _Athens_, nor of _Venus_ at _Thebes_, any

wilde ivie brought out of the woods. Mary at the sacrifices and services of

_Bacchus_, which are performed in the night and darknesse, it is used.

Or may not this be a covert and figurative prohibition, of such blind

dances and fooleries in the night, as these be, which are practised by the

priests of _Bacchus_? for those women which are transported with these

furious motions of _Bacchus_, runne immediately upon the ivie, and catching

it in their hands, plucke it in pieces, or else chew it betweene their

teeth; in so much as they speake not altogether absurdly, who say, that

this ivie hath in it a certaine spirit that stirreth and mooveth to

madnesse; turneth mens mindes to furie; driveth them to extasies; troubleth

and tormenteth them; and in one word maketh them drunke withoute wine, and

doth great pleasure unto them, who are otherwise disposed and enclined of

themselves to such fanaticall ravishments of their wit and understanding.

113.

_What is the reason that these Priests and Flamins of_ Jupiter _were not

allowed, either to take upon them, or to sue for any government of State,

but in regard that they be not capable of such dignities, for honour sake

and in some sort to make some recompense for that defect, they have an

usher or verger before them carrying a knitch of rods, yea and a curall

chaire of estate to sit upon_?

IS it for the same cause, that as in some cities of _Greece_, the

sacerdotall dignitie was equivalent to the royall majestie of a king, so

they would not chuse for their priests, meane persons and such as came next

to hand.

Or rather, because Priests having their functions determinate and certaine,

and the kings, undeterminate and uncertaine, it was not possible, that when

the occasions and times of both concurred together at one instant, one and

the same person should be sufficient for both: for it could not otherwise

be, but many times when both charges pressed upon him and urged him at

ones, he should pretermit the one or the other, and by that meanes one

while offend and fault in religion toward God, and anotherwhile do hurt

unto citizens and subjects.

Or else, considering, that in governments among men, they saw that there

was otherwhiles no lesse necessitie than authority; and that he who is to

rule a people (as _Hippocrates_ said of a physician, who seeth many evill

things, yea and handleth many also) from the harmes of other men, reapeth

griefe and sorrow of his owne: they thought it not in policy good, that any

one should sacrifice unto the gods, or have the charge and superintendence

of sacred things; who had been either present or president at the

judgements and condemnations to death of his owne citizens; yea and

otherwhiles of his owne kinsfolke and allies, like as it befell sometime to

_Brutus_.