_Question 1._ Wherefore do the Romans require a new-married woman
to touch fire and water?
_Solution._ Is it not for one of these reasons; amongst elements
and principles, one is masculine and the other feminine;—one (fire)
hath in it the principles of motion, the other (water) hath the faculty
of a subject and matter? Or is it because fire refines and water
cleanseth, and a married wife ought to continue pure and chaste? Or is
it because fire without moisture doth not nourish, but is adust, and
water destitute of heat is barren and sluggish; so both the male and
female apart are of no force, but a conjunction of both in marriage
completes society? Or is the meaning that they must never forsake each
other, but must communicate in every fortune, and although there be no
goods, yet they may participate with each other in fire and water?
_Question 2._ Why do they light at nuptials five torches, neither
more nor less, which they call waxen tapers?
_Solution._ Whether it be (as Varro saith) that the Praetors use
three, but more are permitted to the Aediles, and married persons do
light the fire at the Aediles’ torches? Or is it that, having use of
many numbers, the odd number was reckoned better and perfecter upon
other accounts, and therefore more adapted to matrimony? For the even
number admits of division, and the equal parts of opposition and
repugnancy, whenas the odd cannot be divided, but being divided into
parts leaves always an inequality. The number five is most matrimonial
of odd numbers, for three is the first odd and two is the first even,
of which five is compounded, as of male and female.
Or rather, because light is a sign of generation, and it is natural to
a woman, for the most part, to bring forth so far as five successively,
and therefore they use five torches? Or is it because they suppose that
married persons have occasion for five Gods, Nuptial Jupiter, Nuptial
Juno, Venus, Suada, and above all the rest Diana, whom women invocate
in their travail and child-bed sickness?
_Question 3._ What is the reason that, seeing there are so many
of Diana’s temples in Rome, the men refrain going into that only which
stands in Patrician Street?
_Solution._ Is it upon the account of the fabulous story, that a
certain man, ravishing a woman that was there worshipping the Goddess,
was torn in pieces by dogs; and hence this superstitious practice
arose, that men enter not in?
_Question 4._ Why do they in all other temples of Diana ordinarily
nail up stags’ horns against the wall, whenas in that of the Aventine
they nail up the horns of cattle?
_Solution._ Was it to put them in mind of an old casualty? For it
is said, that among the Sabines one Antro Coratius had a very comely
cow, far excelling all others in handsomeness and largeness, and was
told by a certain diviner that whoever should offer up that cow in
sacrifice to Diana on the Aventine, his city was determined by fate to
be the greatest in the world and have dominion over all Italy. This
man came to Rome, with an intention to sacrifice his cow there; but
a servant acquainted King Servius privately with this privacy, and
the king making it known to Cornelius the priest, Cornelius strictly
commands Antro to wash in Tiber before he sacrificed, for the law
requires men so to do who would sacrifice acceptably. Wherefore,
whilst Antro went to wash, Servius took the opportunity to sacrifice
the cow to the Goddess, and nailed up the horns to the wall in the
temple. These things are storied by Juba and Varro, only Varro hath not
described Antro by that name, neither doth he say that the Sabine was
choused by Cornelius the priest, but by the sexton.
_Question 5._ Wherefore is it that those that are falsely reported
to be dead in foreign countries, when they return, they receive not by
the doors, but getting up to the roof of the house, they let them in
that way?
_Solution._ Verily the account which Varro gives of this matter
is altogether fabulous. For he saith, in the Sicilian war, when there
was a great naval fight, and a very false report was rumored concerning
many as if they were slain, all of them returning home in a little
time died. But as one of them was going to enter in at his doors, they
shut together against him of their own accord, neither could they be
opened by any that attempted it. This man, falling in a sleep before
the doors, saw an apparition in his sleep advising him to let himself
down from the roof into the house, and doing so, he lived happily and
became an old man; and hence the custom was confirmed to after ages.
But consider if these things be not conformable to some usages of the
Greeks. For they do not esteem those pure nor keep them company nor
suffer them to approach their sacrifices, for whom any funeral was
carried forth or sepulchre made as if they were dead; and they say
that Aristinus, being one that was become an object of this sort of
superstition, sent to Delphi to beg and beseech of the God a resolution
of the anxieties and troubles which he had by reason of the custom then
in force. Pythia answered thus;—
The sacred rites t’ which child-bed folks conform,
See that thou do to blessed Gods perform.
Aristinus, well understanding the meaning of the oracle, puts himself
into the women’s hands, to be washed and wrapped in swaddling clouts,
and sucks the breasts, in the same manner as when he was newly born;
and thus all others do, and such are called Hysteropotmi (i.e. those
for whom a funeral was made while living). But some say that these
ceremonies were before Aristinus, and that the custom was ancient.
Wherefore it is not to be wondered at, if the Romans, when once they
suppose a man buried and to have his lot among the dead, do not think
it lawful for him to go in at the door whereat they that are about to
sacrifice do go out or those that have sacrificed do enter in, but
bid them ascend aloft into the air, and thence descend into the open
court of the house. For they constantly offer their sacrifices of
purification in this open court.
_Question 6._ Wherefore do women salute their relations with their
mouth?
_Solution._ What if it should be (as many suppose) that women were
forbid to drink wine; therefore that those that drank it might not be
undiscovered, but convicted when they met with their acquaintance,
kissing became a custom? Or is it for the reason which Aristotle the
philosopher hath told us? Even that thing which was commonly reported
and said to be done in many places, it seems, was enterprised by the
Trojan women in the confines of Italy. For after the men arrived and
went ashore, the women set the ships on fire, earnestly longing to
be discharged of their roving and seafaring condition; but dreading
their husbands’ displeasure, they fell on saluting their kindred and
acquaintance that met them, by kissing and embracing; whereupon the
husbands’ anger being appeased and they reconciled, they used for the
future this kind of compliment towards them. Or rather might this
usage be granted to women as a thing that gained them reputation and
interest, if they appeared hereby to have many and good kindred and
acquaintance? Or was it that, it being unlawful to marry kinswomen,
a courteous behavior might proceed so far as a kiss, and this was
retained only as a significant sign of kindred and a note of a familiar
converse among them? For in former time they did not marry women nigh
by blood,—as now they marry not aunts or sisters,—but of late they
allowed the marrying of cousins for the following reason. A certain
man, mean in estate, but on the other hand an honest and a popular man
among the citizens, designed to marry his cousin being an heiress,
and to get an estate by her. Upon this account he was accused; but
the people took little notice of the accusation, and absolved him of
the fault, enacting by vote that it might be lawful for any man to
marry so far as cousins, but prohibited it to all higher degrees of
consanguinity.
_Question 7._ Why is a husband forbid to receive a gift from his
wife, and a wife from her husband?
_Solution._ What if the reason be as Solon writes it,—describing
gifts to be peculiar to dying persons, unless a man being entangled by
necessity or wheedled by a woman be enslaved to force which constrains
him, or to pleasure which persuades him,—that thus the gifts of
husbands and wives became suspected? Or is it that they reputed a gift
the basest sign of benevolence (for strangers and they that have no
love for us do give us presents), and so took away such a piece of
flattery from marriage, that to love and be beloved should be devoid of
mercenariness, should be spontaneous and for its own sake, and not for
any thing else? Or because women, being corrupted by receiving gifts,
are thereby especially brought to admit strangers, did it seem to be
a weighty thing to require them to love their own husbands that give
them nothing? Or was it because all things ought to be common between
them, the husbands’ goods being the wives’, and the wives’ goods the
husbands’? For he that accepts that which is given learns thereby to
esteem that which is not given the property of another; so that, by
giving but a little to each other, they strip each other of all.
_Question 8._ Why were they prohibited from taking a gift of a
son-in-law or of a father-in-law?
_Solution._ Is it not of a son-in-law, that a man may not
seem to convey a gift to his wife by his father’s hands? and of a
father-in-law, because it seems just that he that doth not give should
not receive?
_Question 9._ Wherefore is it that they that have wives at home,
if they be returning out of the country or from any remote parts, do
send a messenger before, to acquaint them that they be at hand?
_Solution._ Is not this an argument that a man believes his
wife to be no idle gossip, whereas to come upon her suddenly and
unexpectedly has a show as though he came hastily to catch her and
observe her behavior? Or do they send the good tidings of their coming
beforehand, as to them that are desirous of them and expect them?
Or rather is it that they desire to enquire concerning their wives
whether they are in health, and that they may find them at home looking
for them? Or because, when the husbands are wanting, the women have
more family concerns and business upon their hands, and there are
more dissensions and hurly-burly among those that are within doors;
therefore, that the wife may free herself from these things and give a
calm and pleasant reception to her husband, she hath forewarning of his
coming?
_Question 10._ Wherefore do men in divine service cover their
heads; but if they meet any honorable personages when they have their
cloaks on their heads, they are uncovered?
_Solution._ The latter part of the question seems to augment the
difficulty of the former. If now the story told of Aeneas be true, that
whilst Diomedes was passing by he offered a sacrifice with his head
covered, it is rational and consequent that, while we cover our heads
before our enemies, when we meet our friends and good men we should
be uncovered. This behavior before the Gods therefore is not their
peculiar right, but accidental, continuing to be observed since that
example of Aeneas.
If there is any thing further to be said, consider whether we ought not
to enquire only after the reason why men in divine service are covered,
the other being the consequence of it. For they that are uncovered
before men of greater power do not thereby ascribe honor unto them, but
rather remove envy from them, that they might not seem to demand or to
endure the same kind of reverence which the Gods have, or to rejoice
that they are served in the same manner as they. But they worship the
Gods in this manner, either showing their unworthiness in all humility
by the covering of the head, or rather fearing that some unlucky and
ominous voice should come to them from abroad whilst they are praying;
therefore they pluck up their cloaks about their ears. That they
strictly observed these things is manifest in this, that when they went
to consult the oracle, they made a great din all about by the tinkling
of brass kettles. Or is it as Castor saith, that the Roman usages were
conformable to the Pythagoric notion that the daemon within us stands
in need of the Gods without us, and we make supplication to them with a
covered head, intimating the body’s hiding and absconding of the soul?
_Question 11._ Why do they sacrifice to Saturn with an uncovered
head?
_Solution._ Is this the reason, that, whereas Aeneas hath
instituted the covering of the head in divine service, Saturn’s
sacrifice was much more ancient? Or is it that they are covered before
celestial Gods, but reckon Saturn an infernal and terrestrial God? Or
is it that nothing of the truth ought to be obscure and darkened, and
the Romans repute Saturn to be the father of truth?
_Question 12._ Why do they esteem Saturn the father of truth?
_Solution._ Is it not the reason that some philosophers believe
that Κρόνος (_Saturn_) is the same with Χρόνος (_time_), and
time finds out truth? Or is it for that which was fabled of Saturn’s
age, that it was most just and most likely to participate of truth?
_Question 13._ Why do they sacrifice to Honor (a God so-called)
with a bare head?
_Solution._ Is it because glory is splendid, illustrious, and
unveiled, for which cause men are uncovered before good and honorable
persons; and for this reason they thus worship the God that bears the
name of honor?
_Question 14._ Why do sons carry forth their parents at funerals
with covered heads, but the daughters with uncovered and dishevelled
hair?
_Solution._ Is the reason because fathers ought to be honored by
their sons as Gods, but be lamented by their daughters as dead, and
so the law hath distributed to both their proper part? Or is it that
what is not the fashion is fit for mourning? For it is more customary
for women to appear publicly with covered heads, and for men with
uncovered. Yea, among the Greeks, when any sad calamity befalls them,
the women are polled close but the men wear their hair long, because
the usual fashion for men is to be polled and for women to wear their
hair long. Or was it enacted that sons should be covered, for the
reason we have above mentioned (for verily, saith Varro, they surround
their fathers’ sepulchres at funerals, reverencing them as the temples
of the Gods; and having burnt their parents, when they first meet with
a bone, they say the deceased person is deified), but for women was it
not lawful to cover their heads at funerals? History now tells us that
the first that put away his wife was Spurius Carbilius, by reason of
barrenness; the second was Sulpicius Gallus, seeing her pluck up her
garments to cover her head; the third was Publius Sempronius, because
she looked upon the funeral games.
_Question 15._ What is the reason that, esteeming Terminus a
God (to whom they offer their Terminalia), they sacrifice no living
creature to him?
_Solution._ Was it that Romulus set no bounds to the country,
that it might be lawful for a man to make excursions, to rob, and to
reckon every part of the country his own (as the Spartan said) wherever
he should pitch his spear; but Numa Pompilius, being a just man and a
good commonwealthsman and a philosopher, set the boundaries towards the
neighboring countries, and dedicated those boundaries to Terminus as
the bishop and protector both of friendship and of peace, and it was
his opinion that it ought to be preserved pure and undefiled from blood
and slaughter?
_Question 16._ Why is it that the temple of Matuta is not to be
gone into by maid-servants; but the ladies bring in one only, and her
they box and cuff?
_Solution._ If to baste this maid be a sign that they ought not
to enter, then they prohibit others according to the fable. For Ino,
being jealous of her husband’s loving the servant-maid, is reported to
have fell outrageously upon her son. The Grecians say the maid was of
an Aetolian family, and was called Antiphera. Therefore with us also in
Chaeronea the sexton, standing before the temple of Leucothea (Matuta)
holding a wand in his hand, makes proclamation that no man-servant nor
maid-servant, neither man nor woman Aetolian, should enter in.
_Question 17._ Why do they not supplicate this Goddess for good
things for their own children, but for their brethren’s and sisters’
children?
_Solution._ Was it because Ino was a lover of her sister and
nursed up her children, but had hard fortune in her own children? Or
otherwise, in that it is a moral and good custom, and makes provision
of much benevolence towards relations?
_Question 18._ Why do many of the richer sort pay tithe of their
estates to Hercules?
_Solution._ Is this the reason, that Hercules sacrificed the tenth
part of Geryon’s oxen at Rome? Or that he freed the Romans from the
decimation under the Etrurians? Or that these things have no sufficient
ground of credit from history, but that they sacrificed bountifully to
Hercules, as to a certain monstrous glutton and gormandizer of good
cheer? Or did they rather do it, restraining extravagant riches as a
nuisance to the commonwealth, as it were to diminish something of that
thriving constitution that grows up to the highest pitch of corpulency;
being of opinion that Hercules was most of all honored with and
rejoiced in these frugalities and contractions of abundance, and that
he himself was frugal, content with a little, and every way sparing in
his way of living?
_Question 19._ Why do they take the month of January for the
beginning of the new year?
_Solution._ Anciently March was reckoned the first, as is plain
by many other marks and especially by this, that the fifth month from
March was called Quintilis, and the sixth Sextilis, and so forward
to the last. December was so called, being reckoned the tenth from
March; hence it came to pass that some are of opinion and do affirm
that the Romans formerly did not complete the year with twelve months,
but with ten only, allotting to some of the months above thirty days.
But others give us an account that, as December is the tenth from
March, January is the eleventh and February the twelfth; in which month
they use purifications, and perform funeral rites for the deceased
upon the finishing of the year; but this order of the months being
changed, they now make January the first, because on the first day
of this month (which day they call the Kalends of January) the first
consuls were constituted, the kings being deposed. But some speak
with a greater probability, which say that Romulus, being a warlike
and martial man and reputing himself the son of Mars, set March in
the front of all the months, and named it from Mars; but Numa again,
being a peaceable prince and ambitious to bring off the citizens from
warlike achievements, set them upon husbandry, gave the pre-eminence
to January, and brought Janus into a great reputation, as he was more
addicted to civil government and husbandry than to warlike affairs. Now
consider whether Numa hath not pitched upon a beginning of the year
most suitable to our natural disposition. For there is nothing at all
in the whole circumvolution of things naturally first or last, but by
law or custom some appoint one beginning of time, some another; but
they do best who take this beginning from after the winter solstice,
when the sun, ceasing to make any further progress, returns and
converts his course again to us. For there is then a kind of tropic
in nature itself, which verily increaseth the time of light to us and
shortens the time of darkness, and makes the Lord and Ruler of the
whole current of nature to approach nearer to us.
_Question 20._ When the women beautify the temple of the Goddess
appropriate to women, which they call Bona, why do they bring no myrtle
into the house, although they be zealous of using all budding and
flowering vegetables?
_Solution._ Is not the reason (as the fabulous write the story)
this, that the wife of Faulius a diviner, having drunk wine secretly
and being discovered, was whipped by her husband with myrtle rods;
hence the women bring in no myrtle, but offer to her a drink-offering
of wine, which they call milk? Or is it this, that, as they abstain
from many things, so especially they reserve themselves chaste from all
things that appertain to venery when they perform that divine service;
for they do not only turn their husbands out of doors but banish from
the house every male kind, when they exercise this canonical obedience
to their Goddess. They therefore reject myrtle as an abomination, it
being consecrated to Venus; and the Venus whom at this day they call
Murcia they anciently called Myrtia, as it would seem.
_Question 21._ Why do the Latins worship a woodpecker, and all of
them abstain strictly from this bird?
_Solution._ Is it because one Picus by the enchantments of his
wife transformed himself, and becoming a woodpecker uttered oracles,
and gave oraculous answers to them that enquired? Or, if this be
altogether incredible and monstrous, there is another of the romantic
stories more probable, about Romulus and Remus, when they were exposed
in the open field, that not only a she-wolf gave them suck, but a
certain woodpecker flying to them fed them; for even now it is very
usual that in meads and groves where a woodpecker is found there is
also a wolf, as Nigidius writes. Or rather, as they deem other birds
sacred to various Gods, so do they deem this sacred to Mars? For it is
a daring and fierce bird, and hath so strong a beak as to drill an oak
to the heart by pecking, and cause it to fall.
_Question 22._ Why are they of opinion that Janus was
double-faced, and do describe and paint him so?
_Solution._ Was it because he was a native Greek of Perrhaebia
(as they story it), and going down into Italy and cohabiting with the
barbarians of the country, changed his language and way of living? Or
rather because he persuaded those people of Italy that were savage and
lawless to a civil life, in that he converted them to husbandry and
formed them into commonwealths?
_Question 23._ Why do they sell things which pertain to funerals
in the temple of Libitina, seeing they are of opinion that Libitina is
Venus?
_Solution._ Was it that this was one of the wise institutions of
King Numa, that they might learn not to esteem these things irksome
nor fly from them as a defilement? Or rather is it to put us in
mind that whatever is born must die, there being one Goddess that
presides over them that are born and those that die? And at Delphi
there is the statue of Venus Epitymbia (on a tomb), to which at their
drink-offerings they call forth the ghosts of the deceased.
_Question 24._ Why have they three beginnings and appointed
periods in the months which have not the same interval of days between?
_Solution._ What if it be this (as Juba writes), that on the
Kalends the magistrates called (καλεῖν) the people, and proclaimed
the Nones for the fifth, while the Ides they esteemed an holy day? Or
rather that they who define time by the variations of the moon have
observed that the moon comes under three greatest variations monthly;
the first is when it is obscured, making a conjunction with the sun;
the second is when it gets out of the rays of the sun and makes her
first appearance after the sun is down; the third is at her fulness,
when it is full moon. They call her disappearance and obscurity the
Kalends, for every thing hid and privy they call _clam_, and
_celare_ is to hide. The first appearance they call the Nones, by
a most fit notation of names, it being the new moon (novilunium); for
they call it new moon as we do. Ides are so called either by reason
of the fairness and clear form (εἶδος) of the moon standing forth in
her complete splendor, or from the name of Jupiter (Διός). But in this
matter we are not to search for the exact number of days, nor to abuse
this approximate mode of reckoning; seeing that even at this day, when
the science of astronomy has made so great increase, the inequality
of the motion and course of the moon surpasseth all experience of
mathematicians and cannot be reduced to any certain rule of reason.
_Question 25._ Why do they determine that the days after the
Kalends, Nones, and Ides are unfit to travel or go a long journey in?
_Solution._ Was it (as most men think, and Livy tells us) because
on the next day after the Ides of Quintilis (which they now call July),
the tribunes of the soldiery marching forth, the army was conquered
by the Gauls in a battle about the river Allia and lost the city,
whereupon this day was reckoned unlucky; and superstition (as it loves
to do) extended this observation further, and subjected the next days
after the Nones and Kalends to the same scrupulosity? Or what if this
notion meet with much contradiction? For it was on another day they
were defeated in battle, which they call Alliensis (from the river) and
greatly abominate is unsuccessful; and whereas there be many unlucky
days, they do not observe them in all the months alike, but every one
in the month it happens in, and it is most improbable that all the next
days after the Nones and Kalends simply considered should contract
this superstition. Consider now whether—as they consecrated the first
of the months to the Olympic Gods, and the second to the infernals,
wherein they solemnize some purifications and funeral rites to the
ghosts of the deceased—they have so constituted the three which have
been spoken of, as it were, the chief and principal days for festival
and holy days, designating the next following these to daemons and
deceased persons, which days they esteemed unfortunate and unfit for
action. And also the Grecians, worshipping their Gods at the new
of the moon, dedicated the next day to heroes and daemons, and the
second of the cups was mingled on the behalf of the male and female
heroes. Moreover, time is altogether a number; and unity, which is the
foundation of a number, is of a divine nature. The number next is two,
opposite to the first, and is the first of even numbers. But an even
number is defective, imperfect, and indefinite; as again an odd number
is determinate, definite, and complete. Therefore the Nones succeed
the Kalends on the fifth day, the Ides follow the Nones on the ninth,
for odd numbers do determine the beginnings. But those even numbers
which are next after the beginnings have not that pre-eminence nor
influence; hence on such days they take not any actions or journey in
hand. Wherefore that of Themistocles hath reason in it. “The Day after
the feast contended with the Feast-day, saying that the Feast-day had
much labor and toil, but she (the Day after the feast) afforded the
fruition of the provision made for the Feast-day, with much leisure and
quietness. The Feast-day answered after this wise: Thou speakest truth;
but if I had not been, neither hadst thou been.” These things spake
Themistocles to the Athenian officers of the army, who succeeded him,
signifying that they could never have made any figure in the world had
not he saved the city.
Since therefore every action and journey worth our diligent management
requires necessary provision and preparation, but the Romans of old
made no family provision on feast-days, nor were careful for any thing
but that they might attend divine service,—and this they did with all
their might, as even now the priests enjoin them in their proclamations
when they proceed to the sacrifices,—in like manner they did not rush
presently after their festival solemnities upon a journey or any
enterprise (because they were unprovided), but finished that day in
contriving domestic affairs and fitting themselves for the intended
occasion abroad. And as even at this day, after they have said their
prayers and finished their devotion, they are wont to stay and sit
still in the temples, so they did not join working days immediately to
holy days, but made some interval and distance between them, secular
affairs bringing many troubles and distractions along with them.
_Question 26._ Why do women wear for mourning white mantles and
white kerchiefs?
_Solution._ What if they do this in conformity to the Magi, who,
as they say, standing in defiance of death and darkness, do fortify
themselves with bright and splendid robes? Or, as the dead corpse is
wrapped in white, so do they judge it meet that the relations should be
conformable thereto? For they beautify the body so, since they cannot
the soul; wherefore they wish to follow it as having gone before, pure
and white, being dismissed after it hath fought a great and various
warfare. Or is it that what is very mean and plain is most becoming
in these things? For garments dyed of a color argue either luxury or
vanity. Neither may we say less of black than of sea-green or purple,
“Verily garments are deceitful, and so are colors.” And a thing that
is naturally black is not dyed by art but by nature, and is blended
with an intermixed shade. It is white only therefore that is sincere,
unmixed, free from the impurity of a dye, and inimitable; therefore
most proper to those that are buried. For one that is dead is become
simple, unmixed, and pure, freed from the body no otherwise than from
a tingeing poison. In Argos they wear white in mourning, as Socrates
saith, vestments rinsed in water.
_Question 27._ Why do they repute every wall immaculate and
sacred, but the gates not so?
_Solution._ Is it (as Varro hath wrote) that the wall is to be
accounted sacred, that they might defend it cheerfully and even lay
down their lives for it? Upon this very account it appears that Romulus
slew his brother, because he attempted to leap over a sacred and
inaccessible place, and to render it transcendible and profane; but it
could not possibly be that the gates should be kept sacred, through
which they carried many things that necessity required, even dead
corpses. When they built a city from the foundation, they marked out
with a plough the place on which they intended to build it, yoking a
bull and a cow together; but when they did set out the bounds of the
walls, measuring the space of the gates, they lifted up the ploughshare
and carried the plough over it, believing that all the ploughed part
should be sacred and inviolable.
_Question 28._ Why do they prohibit the children to swear by
Hercules within doors, but command them to go out of doors to do it?
_Solution._ Is the reason (as some say) that they are of opinion
that Hercules was not delighted in a domestic life, but chose rather
to live abroad in the fields? Or rather because he was none of their
native country Gods, but a foreigner? For neither do they swear by
Bacchus within doors, he being a foreigner, if it be he whom the Greeks
call Dionysus. Or what if these things are uttered in sport to amuse
children; and is this, on the contrary, for a restraint of a frivolous
and rash oath, as Favorinus saith? For that which is done, as it were,
with preparation causes delay and deliberation. If a man judges as
Favorinus doth of the things recorded about Hercules, it would seem
that this was not common to other Gods, but peculiar to him; for
history tells us that he had such a religious veneration for an oath,
that he swore but once only to Phyleus, son of Augeas. Wherefore the
Pythia upbraids the Lacedaemonians with such swearing, as though it
would be more laudable and better to pay their vows than to swear.
_Question 29._ Why do they not permit the new married woman
herself to step over the threshold of the house, but the bridemen lift
her over?
_Solution._ What if the reason be that they, taking their first
wives by force, brought them thus into their houses, when they went
not in of their own accord? Or is it that they will have them seem to
enter into that place as by force, not willingly, where they are about
to lose their virginity? Or is it a significant ceremony to show that
she is not to go out or leave her dwelling-place till she is forced,
even as she goes in by force? For with us also in Boeotia they burn
the axletree of a cart before the doors, intimating that the spouse is
bound to remain there, the instrument of carriage being destroyed.
_Question 30._ Why do the bridemen that bring in the bride require
her to say, “Where thou Caius art, there am I Caia”?
_Solution._ What if the reason be that by mutual agreement she
enters presently upon participation of all things, even to share in
the government, and that this is the meaning of it, Where thou art
lord and master of the family, there am I also dame and mistress of
the family; while these common names they use promiscuously, as the
lawyers do Caius, Seius, Lucius, Titius, and the philosophers use the
names of Dion and Theon? Or is it from Caia Secilia, an honest and good
woman, married to one of Tarquinius’s sons, who had her statue of brass
erected in the temple of Sancus? On this statue were anciently hanged
sandals and spindles, as significant memorials of her housewifery and
industry.
_Question 31._ Why is that so much celebrated name Thalassius sung
at nuptials?
_Solution._ Is it not from wool-spinning? For the Romans call
the Greek τάλαρος (_wool-basket_) _talasus_. Moreover, when
they have introduced the bride, they spread a fleece under her; and
she, having brought in with her a distaff and a spindle, all behangs
her husband’s door with woollen yarn? Or it may be true, as historians
report, that there was a certain young man famous in military
achievements, and also an honest man, whose name was Thalassius; now
when the Romans seized by force on the Sabine daughters coming to
see the theatric shows, a comely virgin for beauty was brought to
Thalassius by some of the common sort of people and retainers to him,
crying out aloud (that they might go the more securely, and that none
might stop them or take the wench from them) that she was carried
as a wife to Thalassius; upon which the rest of the rabble, greatly
honoring Thalassius, followed on and accompanied them with their loud
acclamations, praying for and praising Thalassius; that proving a
fortunate match, it became a custom to others at nuptials to call over
Thalassius, as the Greeks do Hymenaeus.[158]
_Question 32._ Why do they that throw the effigies of men from a
wooden bridge into the river, in the month of May, about the full moon,
call those images Argives?
_Solution._ Was it that the barbarians that of old inhabited about
that place did in this manner destroy the Grecians which they took? Or
did their so much admired Hercules reform their practice of killing
strangers, and teach them this custom of representing their devilish
practice by casting in of images? The ancients have usually called all
Grecians Argives. Or else it may be that, since the Arcadians esteemed
the Argives open enemies by reason of neighborhood, they that belonged
to Evander, flying from Greece and taking up their situation in Italy,
kept up that malignity and enmity.
_Question 33._ Why would they not in ancient times sup abroad
without their sons, whilst they were in nonage?
_Solution._ Was not this custom brought in by Lycurgus, when he
introduced the boys to the public mess, that they might be inured
to use of pleasures modestly, not savagely and rudely, having their
superiors by them as overseers and observers? Verily it is of no small
concernment that parents should carry themselves with all gravity
and sobriety in the presence of their children. For when old men are
debauched, it will necessarily follow (as Plato saith) that young men
will be most debauched.
_Question 34._ What is the reason that, when the other Romans
did offer their offerings and libations to the dead in the month of
February, Decimus Brutus (as Cicero saith) did it in December? He
verily was the first who, entering upon Lusitania, passed from thence
with his army over the river Lethe.
_Solution._ May it not be that, as many were wont to perform
funeral rites in the latter part of the day and end of the month, it is
rational to believe that at the return of the year and end of the month
also he would honor the dead? For December is the last month. Or were
those adorations paid to the infernal Gods, and was it the season of
the year to honor them when all sorts of fruits had attained ripeness?
Or is it because they move the earth at the beginning of seed-time,
and it is most meet then to remember the ghosts below? Or is it that
this month is by the Romans consecrated to Saturn, whom they reckon to
be one of the infernal Gods and not of the supernal? Or that whilst
the great feast of Saturnals did last, thought to be attended with the
greatest feasting and voluptuous enjoyments, it was judged meet to crop
off some first-fruits of these for the dead? Or what if it be a mere
lie that only Brutus did sacrifice to the dead in this month, since
they solemnize funeral rites for Laurentia and offer drink-offerings at
her tomb in the month of December?
_Question 35._ Why do they adore Laurentia so much, seeing she was
a strumpet?
_Solution._ They say that Acca Laurentia, the nurse of Romulus,
was diverse from this, and her they ascribe honor to in the month of
April. But this other Laurentia, they say, was surnamed Fabula, and
she became noted on this occasion. A certain sexton that belonged to
Hercules, as it seems, leading an idle life, used to spend most of his
days at draughts and dice; and on a certain time, when it happened
that none of those that were wont to play with him and partake of his
sport were present, being very uneasy in himself, he challenged the
God to play a game at dice with him for this wager, that if he got the
game he should receive some boon from the God, if he lost it he would
provide a supper for the God and a pretty wench for him to lie with.
Whereupon choosing two dice, one for himself and the other for the
God, and throwing them, he lost the game; upon which, abiding by his
challenge, he prepared a very splendid table for the God, and picking
up Laurentia, a notorious harlot, he set her down to the good cheer;
and when he had made a bed for her in the temple, he departed and shut
the doors after him. The report went that Hercules came, but had not
to do with her after the usual manner of men, and commanded her to go
forth early in the morning into the market-place, and whomsoever she
first happened to meet with, him she should especially set her heart
upon and procure him to be her copemate. Laurentia accordingly arising
and going forth happened to meet with a certain rich man, a stale
bachelor, whose name was Taruntius. He lying with her made her whilst
he lived the governess of his house, and his heiress when he died; some
time after, she died and left her estate to the city, and therefore
they have her in so great a reputation.
_Question 36._ Why do they call one gate at Rome the Window, just
by which is the bed-chamber of Fortune, so called?
_Solution._ Was it because Servius, who became the most successful
king, was believed to have conversed with Fortune, who came in to him
at a window? Or may this be but a fable; and was it that Tarquinius
Priscus the king dying, his wife Tanaquil, being a discreet and royal
woman, putting her head out at a window, propounded Servius to the
citizens, and persuaded them to proclaim him king; and that this place
had the name of it?
_Question 37._ Why is it that, of the things dedicated to the
Gods, the law permits only the spoils taken in war to be neglected and
by time to fall into decay, and permits them not to have any veneration
nor reparation?
_Solution._ Is this the reason, that men may be of opinion that
the renown of ancestors fades away, and may always be seeking after
some fresh monument of fortitude? Or rather because time wears out the
marks of contention with our enemies, and to restore and renew them
were invidious and malicious? Neither among the Greeks are those men
renowned who were the first erectors of stone or brass trophies.
_Question 38._ Why did Q. Metellus, being a high priest and
otherwise reputed a wise man and a statesman, prohibit the use of
divination from birds after the Sextile month, now called August?
_Solution._ Is it not that—as we make such observations about noon
or early in the day, and also in the beginning or middle of the month
(when the moon is new or increasing), but beware of the times of the
days or month’s decline as unlucky—so he also was of opinion that the
time of year after eight months was, as it were, the evening of the
year, when it declined and hastened towards an end? Or is it because
they must use thriving and full-grown birds? For such are in summer;
but towards autumn some are moulting and sickly, others chickens and
unfledged, others altogether vanished and fled out of the country by
reason of the season of the year.
_Question 39._ Why is it unlawful for such as are not mustered
(although they be otherwise conversant in the army) to slay an enemy or
wound him?
_Solution._ This thing Cato Senior hath made clear in a certain
epistle, writing to his son and commanding him, if he be discharged of
the army having fulfilled his time there, to return; but if he stay, to
take commission from the general to march forth in order to wounding
and slaying the enemy. Is it the reason, that necessity alone can give
warrant for the killing of a man, while he that doth this illegally and
without commission is a murderer? Therefore Cyrus commended Chrysantas
that, when he was about to slay an enemy and had lifted up his scimitar
to take his blow, hearing a retreat sounded, he let the man alone and
smote him not, as being prohibited. Or is it that, if a man conflicts
and fights with his enemies and falls under a consternation, he ought
to be liable to answer for it, and not escape punishment? For verily
he doth not advantage his side so much by smiting and wounding him,
as he doth mischief by turning his back and flying. Therefore he that
is disbanded is freed from martial laws; but when he doth petition
to perform the office of a soldier, he doth again subject himself to
military discipline and put himself under the command of his general.
_Question 40._ Wherefore was it unlawful for a priest of Jupiter
to be anointed abroad in the air?
_Solution._ Was it not because it was neither honest nor decent to
strip the sons naked whilst the father looked on, nor the son-in-law
whilst the father-in-law looked on? Neither in ancient times did they
wash together. Verily Jupiter is the father, and that which is abroad
in the open air may be especially said to be as it were in the sight
of Jupiter. Or is it thus? As it is a profane thing for him to strip
himself naked in the temple or holy place, so did they reverence the
open air and firmament, as being full of Gods and Daemons? Wherefore we
do many necessary things within doors, hiding and covering ourselves in
our houses from the sight of the Gods. Or is it that some things are
enjoined to the priest only, other things to all by a law delivered by
the priest? With us (in Boeotia) to wear a crown, to wear long hair,
to carry iron arms, and not to enter the Phocian borders are peculiar,
proper pieces of the magistrate’s service; but not to taste autumnal
fruits before the autumnal equinox, and not to cut a vine before the
spring equinox, are things required of all by the magistrate. For each
of these has its season. After the same manner (as it appears) among
the Romans it is peculiar to the priest neither to make use of a horse,
nor to be absent from home in a journey more than three nights, nor to
put off his cap, on which account he is called Flamen.[159] Many other
things are enjoined to all sorts of men by the priest; of which one is
not to be anointed abroad in the open air. For the Romans have a great
prejudice against dry unction; and they are of opinion that nothing
hath been so great a cause to the Grecians of slavery and effeminacy as
their fencing and wrestling schools, insinuating so much debauchery and
idleness into the citizens, yea, vicious sloth and buggery; yea, that
they destroyed the very bodies of youths with sleeping, perambulations,
dancing, and delicious feeding, whereby they insensibly fell from the
use of arms, and instead of being good soldiers and horsemen, loved to
be called nimble, good wrestlers, and pretty men. It is hard for them
to avoid these mischiefs who are unclothed in the open air; but they
that are anointed within doors and cure themselves at home do commit
none of these vices.
_Question 41._ Why had the ancient coin on one side the image of
double-faced Janus stamped, and on the other side the stern or stem of
a ship?
_Solution._ What if it be (as they commonly say) in honor of
Saturn, that sailed over into Italy in a ship? Or, if this be no more
than what may be said of many others besides (for Janus, Evander, and
Aeneas all came by sea into Italy), a man may take this to be more
probable: whereas some things serve for the beauty of a city, some
things for necessary accommodation, the greatest part of the things
that beautify a city is a good constitution of government, and the
greatest part for necessary accommodation is good trading; whereas
now Janus had erected a good frame of government among them, reducing
them to a sober manner of life, and the river being navigable afforded
plenty of all necessary commodities, bringing them in partly from the
sea and partly from the out-borders of the country, their coin had a
significant stamp, on one side the double-faced head of the legislator
(as hath been said) by reason of the change made by him in their
affairs, and on the other a small ship because of the river. They used
also another sort of coin, having engraven on it an ox, a sheep, and a
sow, to show that they traded most in such cattle, and got their riches
from these; hence were many of the names among the ancients derived, as
Suillii, Bubulci, and Porcii, as Fenestella tells us.
_Question 42._ Why do they use the temple of Saturn for a chamber
of public treasury, as also an office of record for contracts?
_Solution._ Is not this the reason, because this saying hath
obtained credit, that there was no avarice or injustice among men while
Saturn ruled, but faith and righteousness? Or was it that this God
presided over the fruits of the field and husbandry? For the sickle
signified as much, and not, as Antimachus was persuaded and wrote with
Hesiod,—
With crooked falk Saturn ’gainst heavens fought,
Cut off his father’s privities, foul bout.
Money is produced from plenty of fruit and the vent of them, therefore
they make Saturn the author and preserver of their felicity. That
which confirms this is that the conventions assembled every ninth day
in the market-place (which they call Nundinae) they reckon sacred to
Saturn, because the abundance of fruit gave the first occasion of
buying and selling. Or are these things far-fetched, and was the first
that contrived this Saturnine chamber of bank Valerius Publicola, upon
the suppression of the kings, being persuaded it was a strong place,
conspicuous, and not easily undermined by treachery?
_Question 43._ Wherefore did ambassadors, from whencesoever
they came to Rome, go to Saturn’s temple, and there have their names
recorded before the treasurers?
_Solution._ Was this the cause, that Saturn was a foreigner, and
therefore much rejoiced in strangers? Or is this better resolved by
history? Anciently (as it seems) the quaestors sent entertainment to
the ambassadors (they called the present _lautia_), they took care
also of the sick, and buried their dead out of their public stock;
but now of late, because of the multitude of ambassadors that come,
that expense is left off; yet it remains still in use to bring the
ambassadors unto the treasurers, that their names may be recorded.
_Question 44._ Why is it not lawful for Jupiter’s priests to swear?
_Solution._ Is it not the reason, that an oath is a kind of test
imposed on a free people, but the body and mind of a priest ought
to be free from imposition? Or is it not unlikely that he will be
disbelieved in smaller matters, who is entrusted with divine and
greater? Or is it that every oath concludes with an execration of
perjury? And an execration is a fearful and a grievous thing. Hence
neither is it thought fit that priests should curse others. Wherefore
the priestess at Athens was commended for refusing to curse Alcibiades,
when the people required her to do it; for she said, I am a praying
not a cursing priestess. Or is it that the danger of perjury is of a
public nature, if a perjured and impious person presides in offering up
prayers and sacrifices on the behalf of the city?
_Question 45._ Why is it that in the solemn feast called Veneralia
they let wine run so freely out of the temple of Venus?
_Solution._ Is this the reason (as some say), that Mezentius the
Etrurian general sent to make a league with Aeneas, upon the condition
that he might have a yearly tribute of wine; Aeneas refusing, Mezentius
engaged to the Etrurians that he would take the wine by force of arms
and give it to them; Aeneas, hearing of his promise, devoted his wine
to the Gods, and after the victory he gathered in the vintage, and
poured it forth before the temple of Venus? Or is this a teaching
ceremony, that we should feast with sobriety and not excess, as if
the Gods were better pleased with the spillers of wine than with the
drinkers of it?
_Question 46._ Wherefore would the ancients have the temple of
Horta to stand always open?
_Solution._ Is this the reason (as Antistius Labeo hath told us),
that _hortari_ signifies _to quicken one to an action_, that
Horta is such a Goddess as exhorts and excites to good things, and that
they suppose therefore that she ought always to be in business, never
procrastinate, therefore not to be shut up or locked? Or is it rather
that Hora, as now they call her (the first syllable pronounced long),
being a kind of an active and busy Goddess, very circumspect and
careful, they were of opinion that she was never lazy nor neglectful
of human affairs? Or is it that this is a Greek name, as many others
of them are, and signifies a Goddess that always oversees and inspects
affairs; and that therefore she has her temple always open, as one that
never slumbers nor sleeps? But if Labeo deduceth _Hora_ aright
from _hortari_, consider whether _orator_ may not rather be
said to be derived from thence,—since the orator, being an exhorting
and exciting person, is a counsellor or leader of the people,—and not
from imprecation and prayer (_orando_), as some say.
_Question 47._ Why did Romulus build the temple of Vulcan without
the city?
_Solution._ What if it were by reason of that fabled grudge which
Vulcan had against Mars for the sake of Venus, that Romulus, being
reputed the son of Mars, would not make Vulcan a cohabitant of the
same house or city with him? Or may this be a silly reason; and was
that temple at first built by Romulus for a senate house and a privy
council, for him to consult on state affairs together with Tatius,
where they might be retired with the senators, and sit in consultation
about matters quietly without interruption from the multitude? Or was
it that Rome was formerly in danger of being burnt from heaven; and he
thought good to adore that God, but to place his habitation without the
city?
_Question 48._ Wherefore did they, in the feasts called Consualia,
put garlands on the horses and asses, and take these beasts off from
all work?
_Solution._ Was it not because they celebrated that feast to
Neptune the cavalier, who was called Consus, and the ass takes part
and share with the horse in his rest from labor? Or was it that, after
navigation came in and traffic by sea, there succeeded a kind of ease
and leisure to the cattle in some kind or other?
_Question 49._ Wherefore was it a custom among the candidates for
magistracy to present themselves in their togas without tunics, as Cato
tells us?
_Solution._ Was it not that they should not carry money in their
bosoms to buy votes with? Or is it that they preferred no man as fit
for the magistracy for the sake of his birth, riches, or honors, but
for his wounds and scars; and that these might be visible to them that
came about them, they came without tunics to the elections? Or, as
by courteous behavior, supplication, and submission, so by humbling
themselves in nakedness did they gain on the affections of the common
people?
_Question 50._ Why did the Flamen Dialis (Jupiter’s priest), when
his wife died, lay down his priestly dignity, as Ateius tells us?
_Solution._ Is it not for this reason, because he that marries
a wife and loses her after marriage is more unfortunate than he that
never took a wife; for the family of a married man is completed, but
the family of him that is married and loseth his wife is not only
incomplete but mutilated? Or is it because his wife joins with the
husband in consecration (as there are many sacred rites that ought
not to be performed unless the wife be present), but to marry another
immediately after he hath lost the former wife is not perhaps easy to
do, and besides is not convenient? Hence it was not lawful formerly to
put away a wife, nor is it at this present lawful; except that Domitian
in our remembrance, being petitioned, granted it. The priests were
present at this dissolution of marriage, doing many terrible, strange,
and uncouth actions. But thou wilt wonder less, if thou art informed by
history that, when one of the censors died, his partner was required
to lay down his place. When Livius Drusus died, Aemilius Scaurus his
colleague would not abandon his government before one of the tribunes
of the people committed him to prison.
_Question 51._ Why is a dog set before the Lares, whom they
properly call Praestites, while the Lares themselves are covered with
dogs’ skins?
_Solution._ Is it that Praestites are they that preside, and it
is fit that presidents should be keepers, and should be frightful to
strangers (as dogs are) but mild and gentle to those of the family? Or
is it rather what some Romans assert, that—as some philosophers who
follow Chrysippus are of the opinion that evil spirits wander up and
down, which the Gods do use as public executioners of unholy and wicked
men—so the Lares are a certain sort of furious and revengeful daemons,
that are observers of men’s lives and families, and are here clothed
with dogs’ skins and have a dog sitting by them, as being sagacious to
hunt upon the foot and to prosecute wicked men?
_Question 52._ Why do they sacrifice a dog to Mana Geneta, and
pray that no home-born should become good?
_Solution._ Is the reason that Geneta is a deity that is employed
about the generation and purgation of corruptible things? For this word
signifies a certain flux (i.e. _Mana_ from _manare_) and
generation, or a flowing generation; for as the Greeks do sacrifice a
dog to Hecate, so do the Romans to Geneta on the behalf of the natives
of the house. Moreover, Socrates saith that the Argives do sacrifice a
dog to Eilioneia (Lucina) to procure a facility of delivery. But what
if the prayer be not made for men, but for dogs puppied at home, that
none of them should be good; for dogs ought to be currish and fierce?
Or is it that they that are deceased are pleasantly called good; and
hence, speaking mystically in their prayer, they signify their desire
that no home-born should die? Neither ought this to seem strange; for
Aristotle says that it is written in the treaty of the Arcadians with
the Lacedaemonians that none of the Tegeates should be “made good” on
account of aid rendered to the party of the Lacedaemonians, i.e. that
none should be slain.
_Question 53._ Why is it that to this very day, while they hold
the games at the Capitol, they set Sardians to sale by a crier, and
a certain old man goes before in way of derision, carrying a child’s
bauble about his neck, which they call bulla?
_Solution._ Was it because a people of the Tuscans called Veientes
maintained a fight a long time with Romulus, and he took this city
last of all, and exposed them and their king to sale by an outcry,
upbraiding him with his madness and folly? And since the Tuscans were
Lydians at first, and Sardis was the metropolis of the Lydians, so they
set the Veientes to sale under the name of Sardians, and to this day
they keep up the custom in a way of pastime.
_Question 54._ Why do they call the flesh-market Macellum?
_Solution._ Was it not by corrupting the word μάγειρος, _a
cook_, as with many other words, that the custom hath prevailed?
For _c_ and _g_ are nigh akin to one another, and _g_
came more lately into use, being inserted among the other letters by
Sp. Carbilius; and now by lispers and stammerers _l_ is pronounced
instead of _r_. Or this matter may be made clear by a story. It
is reported, that at Rome there was a stout man, a robber, who had
robbed many, and being taken with much difficulty, was brought to
condign punishment: his name was Macellus, out of whose riches a public
meat-market was built, which bare his name.
_Question 55._ Why are the minstrels allowed to go about the city
on the Ides of January, wearing women’s apparel?
_Solution._ Is it for the reason here rehearsed? This sort of men
(as it seems) had great privileges accruing to them from the grant of
King Numa, by reason of his godly devotion; which things afterward
being taken from them when the Decemviri managed the government, they
forsook the city. Whereupon there was a search made for them, and one
of the priests, offering sacrifice without music, made a superstitious
scruple of so doing. And when they returned not upon invitation, but
led their lives in Tibur, a certain freedman told the magistrates
privately that he would undertake to bring them. And providing a
plentiful feast, as if he had sacrificed to the Gods, he invited the
minstrels; women-kind was present also, with whom they revelled all
night, sporting and dancing. There on a sudden the man began a speech,
and being surprised with a fright, as if his patron had come in upon
him, persuaded the pipers to ascend the caravans that were covered all
over with skins, saying he would carry them back to Tibur. But this
whole business was but a trepan; for he wheeling about the caravan,
and they perceiving nothing by reason of wine and darkness, he very
cunningly brought them all into Rome by the morning. Most of them, by
reason of the night-revel and the drink that they were in, happened to
be clothed in flowered women’s robes; whereupon, being prevailed upon
by the magistrates and reconciled, it was decreed that they should go
up and down the city on that day, habited after this manner.
_Question 56._ Why are they of opinion that matrons first built
the temple of Carmenta, and at this day do they worship her most?
_Solution._ There is a certain tradition that, when the women
were prohibited by the senate from the use of chariots drawn by a
pair of horses, they conspired together not to be got with child and
breed children, and in this manner to be revenged on their husbands
until they revoked the decree and gratified them; which being done,
children were begot, and the women, becoming good breeders and very
fruitful, built the temple of Carmenta. Some say that Carmenta was
Evander’s mother, and going into Italy was called Themis, but as some
say, Nicostrata; who, when she sang forth oracles in verse, was called
Carmenta by the Latins; for they call verses _carmina_. There are
some of opinion that Carmenta was a Destiny, therefore the matrons
sacrifice to her. But the etymology of the word is from _carens
mente_ (_beside herself_), by reason of divine raptures. Hence
Carmenta had not her name from carmina; but contrariwise, her verses
were called carmina from her, because being inspired she sang her
oracles in verse.
_Question 57._ What is the reason that, when the women do
sacrifice to Rumina, they pour forth milk plentifully on the
sacrifices, but offer no wine?
_Solution._ Is it because the Latins call a breast _ruma_,
and that tree (as they say) is called _ruminalis_ under which the
she-wolf drew forth her breast to Romulus? And as we call those women
that bring up children with milk from the breast breast-women, so did
Rumina—who was a wet nurse, a dry nurse, and a rearer of children—not
permit wine, as being hurtful to the infants.
_Question 58._ Why do they call some senators Patres Conscripti,
and others only Patres?
_Solution._ Is not this the reason, that those that were first
constituted by Romulus they called Patres and Patricians, as being
gentlemen who could show their pedigree; but those that were elected
afterwards from among the commonalty they called Patres Conscripti?
_Question 59._ Why was one altar common to Hercules and the Muses?
_Solution._ Was it because Hercules taught letters first to
Evander’s people, as Juba tells us? And it was esteemed an honorable
action of those that taught their friends and relations; for it was
but of late that they began to teach for hire. The first that opened a
grammar school was Spurius Carbilius, a freeman of Carbilius, the first
that divorced his wife.
_Question 60._ What is the reason that, of Hercules’s two altars,
the women do not partake or taste of the things offered on the greater?
_Solution._ Is it not because Carmenta’s women came too late for
the sacrifices? The same thing happened also to the Pinarii; whence
they were excluded from the sacrificial feast, and fasting while others
were feasting, they were called Pinarii (from πεινάω). Or is it upon
the account of that fabulous story of the coat and Dejaneira?
_Question 61._ What is the reason that it’s forbidden to
mention, enquire after, or name the chief tutelary and guardian God
of Rome, whether male or female?—which prohibition they confirm with
a superstitious tradition, reporting that Valerius Soranus perished
miserably for uttering that name.
_Solution._ Is this the reason (as some Roman histories tell us),
that there are certain kinds of evocations and enchantments, with which
they are wont to entice away the Gods of their enemies, and to cause
theirs to come and dwell with them; and they feared lest this mischief
should befall them from others? As the Tyrians are said to bind fast
their images with cords, but others, when they will send any of them
to washing or purifying, require sureties for their return; so did the
Romans reckon they had their God in most safe and secure custody, he
being unexpressible and unknown? Or, as Homer hath versified,