Chapter XII: Conclusion (2)

IS it in memoriall of the Barbarians who sometimes inhabited these parts, and did so by the Greeks, murdering them in that maner as many of them as they could take? But _Hercules_ who was highly esteemed among them for his vertue, abolished this cruell fashion of killing of strangers, and taught them this custome to counterfet their auncient superstitions, and to fling these images in stead of them: now in old time our ancestors used to name all Greeks of what countrey soever they were, _Argeos_: unlesse haply a man would say, that the Arcadians reputing the Argives to be their enemies, for that they were their neighbour borderers, such as fled with _Evander_ out of _Arcadia_, and came to inhabit these quarters, reteined still the old hatred and ranckor, which time out of minde had taken root, and beene setled in their hearts against the said Argives.

33.

_What is the cause that the Romans in old time never went foorth out of
their houses to supper, but they caried with them their yoong sonnes,
even when they were but in their very infancie and childhood._

WAS not this for the very same reason that _Lycurgus_ instituted and ordeined, that yoong children should ordinarily be brought into their halles where they used to eat in publicke, called _Phiditia_, to the end that they might be inured and acquainted betimes, not to use the pleasures of eating and drinking immoderately, as brutish and ravenous beasts are wont to doe; considering that they had their elders to oversee them, yea, and to controll their demeanour: and in this regard haply also, that their fathers themselves should in their carriage be more sober, honest, and frugall, in the presence of their children: for looke where old folke are shamelesse, there it can not chuse but (as _Plato_ saith) children and youth will be most gracelesse and impudent.

34.

_What might the reason be, that whereas all other Romans made their
offerings, ceremonies, and sacrifices for the dead, in the moneth of
February_: Decimus Brutus _as_ Cicero _saith, was wont to doe the same in
the moneth of December: now this_ Brutus _was he who first invaded the
countrey of_ Portugall, _and with an armie passed over the river of_
Lethe, _that is to say, oblivion_.

MAY it not be, that as the most part of men used not to performe any such services for the dead, but toward the end of the moneth, and a little before the shutting in of the evening; even so it seemeth to carie good reason, to honour the dead at the end of the yeere; and you wot well that December was the last moneth of all the yeere.

Or rather, it is because this was an honour exhibited to the deities terrestriall: and it seemeth that the proper season to reverence and worship these earthly gods, is when the fruits of the earth be fully gathered and laid up.

Or haply, for that the husband men began at this time to breake up their grounds against their seednesse: it was meet and requisite to have in remembrance those gods which are under the ground.

Or haply, because this moneth is dedicate and consecrated by the Romans to _Saturne_; for they counted _Saturne_ one of the gods beneath, and none of them above: and withall, considering the greatest and most solemne feast, which they call _Saturnalia_, is holden in this moneth, at what time as they seeme to have their most frequent meeting, and make best cheere, he thought it meet and reasonable that the dead also should enjoy some little portion thereof.

Or it may be said, that it is altogether untrue that _Decimus Brutus_ alone sacrificed for the dead in this moneth: for certeine it is that there was a certeine divine service performed to _Acca Larentia_, and solemne effusions and libaments of wine and milke were powred upon her sepulchre in the moneth of December.

35.

_Why honoured the Romans this_ Acca Larentia _so highly, considering she
was no better than a strumpet or courtisan_?

FOR you must thinke, that the histories make mention of another _Acca Larentia_, the nurse of _Romulus_, unto whom they do honour in the moneth of Aprill. As for this courtizan _Larentia_, she was (as men say) surnamed _Fabula_, and came to be so famous and renowmed by such an occasion as this. A certeine sexton of _Hercules_ his temple, having little els to doe, and living at ease (as commonly such fellowes doe) used for the most part to spend all the day in playing at dice and with cokall bones: and one day above the rest, it fortuned, that meeting with none of his mates and play-fellowes who were woont to beare him company at such games, and not knowing what to do nor how to passe the time away, he thought with himselfe to challenge the god whose servant he was, to play at dice with him, upon these conditions: That if himselfe woon the game, _Hercules_ should be a meanes for him of some good lucke and happy fortune; but in case he lost the game, he should provide for _Hercules_ a good supper, and withall, a pretie wench and a faire, to be his bedfellow: these conditions being agreed upon and set downe, he cast the dice, one chance for himselfe, and another for the god; but his hap was to be the loser: whereupon minding to stand unto his challenge, and to accomplish that which he had promised, he prepared a rich supper for _Hercules_ his god, and withall, sent for this _Acca Larentia_, a professed courtisan and common harlot, whom he feasted also with him, and after supper bestowed her in a bed within the very temple, shut the doores fast upon, and so went his way. Now the tale goes forsooth, that in the night, _Hercules_ companied with her, not after the maner of men, but charged her, that the next morning betimes she should go into the market-place, and looke what man she first met withall, him she should enterteine in all kindnesse, and make her friend especially. Then _Larentia_ gat up betimes in the morning accordingly, and chanced to encounter a certeine rich man and a stale bacheler, who was now past his middle age, and his name was _Taruntius_; with him she became so familiarly acquainted, that so long as he lived, she had the command of his whole house; and at his death, was by his last will and testament instituted inheritresse of all that he had. This _Larentia_ likewise afterward departed this life, and left all her riches unto the citie of _Rome_: whereupon this honour abovesaid was done unto her.

36.

_What is the cause, that they name one gate of the citie_ Fenestra,
_which is as much to say, as window; neere unto which adjoineth the
bed-chamber of Fortune_?

IS it for that king _Servius_ a most fortunate prince, was thought & named to lie with Fortune, who was woont to come unto him by the window? or is this but a devised tale? But in trueth, after that king _Tarquinius Priscus_ was deceased, his wife _Tanaquillis_ being a wise ladie, and endued with a roiall mind, putting forth her head, and bending forward her bodie out of her chamber window, made a speech unto the people, perswading them to elect _Servius_ for their king. And this is the reason that afterwards the place reteined this name, _Fenestra_.

37.

_What is the reason, that of all those things which be dedicated and
consecrated to the gods, the custome is at_ Rome, _that onely the spoiles
of enemies conquered in the warres, are neglected and suffered to run to
decay in processe of time: neither is there any reverence done unto them,
nor repaired be they at any time, when they wax olde_?

WHETHER is it, because they (supposing their glory to fade and passe away together with these first spoiles) seeke evermore new meanes to winne some fresh marks and monuments of their vertue, and to leave them same behinde them.

Or rather, for that seeing time doth waste and consume these signs and tokens of the enmity which they had with their enemies, it were an odious thing for them, and very invidious, if they should refresh and renew the remembrance thereof: for even those among the Greeks, who first erected their trophes or pillars of brasse and stone, were not commended for so doing.

38.

_What is the reason that_ Quintus Metellus _the high priest, and reputed
besides a wise man and a politike, forbad to observe auspices, or to take
presages by flight of birds, after the moneth_ Sextilis, _now called
August_.

IS it for that, as we are woont to attend upon such observations about noone or in the beginning of the day, at the entrance also and toward the middle of the moneth: but we take heed and beware of the daies declination, as inauspicate and unmeet for such purposes; even so _Metellus_ supposed, that the time after eight moneths was (as it were) the evening of the yeere, and the latter end of it, declining now and wearing toward an end.

Or haply, because we are to make use of these birds, and to observe their flight for presage, whiles they are entire, perfect and nothing defective, such as they are before Summer time. But about Autumne some of them moult, grow to be sickly and weake; others are over young and too small; and some againe appeare not at all, but like passengers are gone at such a time into another countrey.

39.

_What is the cause, that it was not lawfull for them who were not prest
soldiors by oth and enrolled, although upon some other occasions they
conversed in the campe, to strike or wound an enemie? And verely_ Cato
_himselfe the elder of that name signified thus much in a letter missive
which he wrote unto his sonne: wherein he straitly charged him, that if
he had accomplished the full time of his service, and that his captain
had given him his conge and discharge, he should immediately returne: or
in case he had leifer stay still in the campe, that he should obtaine of
his captaine permission and licence to hurt and kill his enemie_.

IS it because there is nothing else but necessitie alone, doeth warrantize the killing of a man: and he who unlawfully and without expresse commaundement of a superiour (unconstrained) doth it, is a meere homicide and manslaier. And therefore _Cyrus_ commended _Chrysantas_, for that being upon the verie point of killing his enemie, as having lifted up his cemiter for to give him a deadly wound, presently upon the sound of the retreat by the trumpet, let the man go, and would not smite him, as if he had beene forbidden so to do.

Or may it not be, for that he who presenteth himselfe to fight with his enemie, in case he shrink, and make not good his ground, ought not to go away cleere withal, but to be held faulty and to suffer punishment: for he doth nothing so good service that hath either killed or wounded an enemie, as harme and domage, who reculeth backe or flieth away: now he who is discharged from warfare, and hath leave to depart, is no more obliged and bound to militarie lawes: but he that hath demaunded permission to do that service which sworne and enrolled souldiers performe, putteth himselfe againe under the subjection of the law and his owne captaine.

40.

_How is it, that the priest of_ Jupiter, _is not permitted to annoint
himselfe abroad in the open aire_?

IS it for that in old time it was not held honest and lawfull for children to do off their clothes before their fathers; nor the sonne in law in the presence of his wives father; neither used they the stouph or bath together: now is _Jupiter_ reputed the priests or _Flamines_ father: and that which is done in the open aire, seemeth especially to be in the verie eie and sight of _Jupiter_?

Or rather, like as it was thought a great sinne and exceeding irreverence, for a man to turne himselfe out of his apparrell naked, in any church, chappell, or religious and sacred place; even so they carried a great respect unto the aire and open skie, as being full of gods, demi-gods, and saints. And this is the verie cause, why we doe many of our necessarie businesses within doores, enclosed and covered with the roofe of our houses, and so remooved from the eies as it were of the deitie. Moreover, some things there be that by law are commaunded and enjoined unto the priest onely; and others againe unto all men, by the priest: as for example, heere with us in _Bœotia_; to be crowned with chaplets of flowers upon the head; to let the haire grow long; to weare a sword, and not to set foot within the limits of _Phocis_, pertaine all to the office and dutie of the captaine generall and chiefe ruler: but to tast of no new fruits before the Autumnall Aequinox be past; nor to cut and prune a vine but before the Aequinox of the Spring, be intimated and declared unto all by the said ruler or captaine generall: for those be the verie seasons to do both the one & the other. In like case, it should seeme in my judgement that among the Romans it properly belonged to the priest; not to mount on horseback; not to be above three nights out of the citie; not to put off his cap, whereupon he was called in the Roman language, _Flamen_. But there be many other offices and duties, notified and declared unto all men by the priest, among which this is one, not to be enhuiled or anointed abroad in the open aire: For this manner of anointing drie without the bath, the Romans mightily suspected and were afraid of: and even at this day they are of opinion, that there was no such cause in the world that brought the Greeks under the yoke of servitude and bondage, and made them so tender and effeminate, as their halles and publike places where their yong men wrestled & exercised their bodies naked: as being the meanes that brought into their cities, much losse of time, engendred idlenesse, bred lazie slouth, and ministred occasion & opportunity of lewdnesse and vilany; as namely, to make love unto faire boies, and to spoile and marre the bodies of young men with sleeping, with walking at a certeine measure, with stirring according to motions, keeping artificiall compasse, and with observing rules of exquisit diet. Through which fashions, they see not, how (ere they be aware) they be fallen from exercises of armes, and have cleane forgotten all militarie discipline: loving rather to be held and esteemed good wrestlers, fine dauncers, conceited pleasants, and faire minions, than hardie footmen, or valiant men of armes. And verely it is an hard matter to avoid and decline these inconveniences, for them that use to discover their bodies naked before all the world in the broad aire: but those who annoint themselves closely within doores, and looke to their bodies at home are neither faulty nor offensive.

41.

_What is the reason that the auncient coine and mony in old time, caried
the stampe of one side of_ Ianus _with two faces: and on the other side,
the prow or the poope of a boat engraved therein_.

WAS it not as many men do say, for to honour the memorie of _Saturne_, who passed into _Italy_ by water in such a vessel? But a man may say thus much as well of many others: for _Janus_, _Evander_, and _Aeneas_, came thither likewise by sea; and therefore a man may peradventure gesse with better reason; that whereas some things serve as goodly ornaments for cities, others as necessarie implements: among those which are decent and seemely ornaments, the principall is good government and discipline, and among such as be necessary, is reckoned, plentie and abundance of victuals: now for that _Janus_ instituted good government, in ordeining holsome lawes, and reducing their manner of life to civilitie, which before was rude and brutish, and for that the river being navigable, furnished them with store of all necessary commodities, whereby some were brought thither by sea, others from the land; the coine caried for the marke of a law-giver, the head with two faces, like as we have already said, because of that change of life which he brought in; and of the river, a ferrie boate or barge: and yet there was another kinde of money currant among them, which had the figure portraied upon it, of a beefe, of a sheepe, and of a swine; for that their riches they raised especially from such cattle, and all their wealth and substance consisted in them. And heereupon it commeth, that many of their auncient names, were _Ovilij_, _Bubulci_ and _Porcij_, that is to say, Sheepe-reeves, and Neat-herds, and Swineherds according as _Fenestella_ doth report.

42.

_What is the cause that they make the temple of_ Saturne, _the chamber of
the citie, for to keepe therein the publicke treasure of gold and silver:
as also their arches, for the custodie of all their writings, rolles,
contracts and evidences whatsoever_.

IS it by occasion of that opinion so commonly received, and the speech so universally currant in every mans mouth, that during the raigne of _Saturne_, there was no avarice nor injustice in the world; but loialtie, truth, faith, and righteousnesse caried the whole sway among men.

Or for that he was the god who found out fruits, brought in agriculture, and taught husbandry first; for the hooke or sickle in his hand signifieth so much, and not as _Antimachus_ wrote, following therein and beleeving _Hesiodus_:

_Rough_ Saturne _with his hairy skinne, against all law and right,
Of_ Aemons _sonne, sir_ Ouranus, _or_ Cœlus _sometime hight,
Those privy members which him gat, with hooke a-slant off-cut.
And then anon in fathers place of reigne, himselfe did put._

Now the abundance of the fruits which the earth yeeldeth, and the vent or disposition of them, is the very mother that bringeth foorth plentie of monie: and therefore it is that this same god they make the author and mainteiner of their felicitie: in testimonie whereof, those assemblies which are holden every ninth day in the cõmon place of the city, called _Nundinæ_, that is to say, Faires or markets, they esteeme consecrated to _Saturne_: for the store & foison of fruits is that which openeth the trade & comerce of buying and selling. Or, because these reasons seeme to be very antique; what and if we say that the first man who made (of _Saturns_ temple at _Rome_) the treasurie or chamber of the citie was _Valerius Poplicola_, after that the kings were driven out of _Rome_, and it seemeth to stand to good reason that he made choise thereof, because he thought it a safe and secure place, eminent and conspicuous in all mens eies, and by consequence hard to be surprised and forced.

43.

_What is the cause that those who come as embassadours to_ Rome, _from
any parts whatsoever, go first into the temple of_ Saturne, _and there
before the Questors or Treasurers of the citie, enter their names in
their registers_.

IS it for that _Saturne_ himselfe was a stranger in _Italy_, and therefore all strangers are welcome unto him?

Or may not this question be solved by the reading of histories? for in old time these Questors or publick Treasurers, were wont to send unto embassadors certeine presents, which were called _Lautia_: and if it fortuned that such embassadors were sicke, they tooke the charge of them for their cure; and if they chanced to die, they enterred them likewise at the cities charges. But now in respect of the great resort of embassadors from out of all countries, they have cut off this expense: howbeit the auncient custome yet remaineth, namely, to present themselves to the said officers of the treasure, and to be registred in their booke.

44.

_Why is it not lawfull for_ Jupiters _priest to sweare_?

IS it because an oth ministered unto free borne men, is as it were the racke and torture tendred unto them? for certeine it is, that the soule as well as the bodie of the priest, ought to continue free, and not be forced by any torture whatsoever.

Or, for that it is not meet to distrust or discredit him in small matters, who is beleeved in great and divine things?

Or rather because every oth ended with the detestation and malediction of perjurie: and considering that all maledictions be odious and abominable; therefore it is not thought good that any other priests whatsoever, should curse or pronounce any malediction: and in this respect was the priestresse of _Minerva_ in _Athens_ highly commended, for that she would never curse _Alcibiades_, notwithstanding the people commanded her so to doe: For I am (quoth she) ordeined a priestresse to pray for men, and not to curse them.

Or last of all, was it because the perill of perjurie would reach in common to the whole common wealth, if a wicked, godlesse and forsworne person, should have the charge and superintendance of the praiers, vowes, and sacrifices made in the behalfe of the citie.

45.

_What is the reason that upon the festivall day in the honour of_ Venus,
_which solemnitie they call_ Veneralia, _they use to powre foorth a great
quantitie of wine out of the temple of_ Venus.

IS it as some say upon this occasion, that _Mezentius_ sometime captaine generall of the Tuscans, sent certeine embassadors unto _Aeneas_, with commission to offer peace unto him, upon this condition, that he might receive all the wine of that [141]yeeres vintage. But when _Aeneas_ refused so to doe, _Mezentius_ (for to encourage his souldiers the Tuskans to fight manfully) promised to bestow wine upon them when he had woon the field: but _Aeneas_ understanding of this promise of his, consecrated and dedicated all the said wine unto the gods: and in trueth, when he had obteined the victorie, all the wine of that yeere, when it was gotten and gathered together, he powred forth before the temple of _Venus_.

Or, what if one should say, that this doth symbolize thus much: That men ought to be sober upon festivall daies, and not to celebrate such solemnities with drunkennesse; as if the gods take more pleasure to see them shed wine upon the ground, than to powre overmuch thereof downe their throats?

46.

_What is the cause that in ancient time they kept the temple of the
goddesse_ Horta, _open alwaies_.

WHETHER was it (as _Antistius Labeo_ hath left in writing) for that, seeing _Hortari_ in the Latine tongue signifieth to incite and exhort, they thought that the goddesse called _Horta_, which stirreth and provoketh men unto the enterprise and execution of good exploits, ought to be evermore in action, not to make delaies, nor to be shut up and locked within dores, ne yet to sit still and do nothing?

Or rather, because as they name her now a daies _Hora_, with the former syllable long, who is a certeine industrious, vigilant and busie goddesse, carefull in many things: therefore being as she is, so circumspect and so watchfull, they thought she should be never idle, nor rechlesse of mens affaires.

Or els, this name _Hora_ (as many others besides) is a meere Greeke word, and signifieth a deitie or divine power, that hath an eie to overlooke, to view and controll all things; and therefore since she never sleepeth, nor laieth her eies together, but is alwaies broad awake, therefore her church or chapel was alwaies standing open.

But if it be so as _Labeo_ saith, that this word _Hora_ is rightly derived of the Greeke verbe ὁρμᾶν or παρορμᾶν, which signifieth to incite or provoke; consider better, whether this word _Orator_ also, that is to say, one who stirrith up, exhorteth, encourageth, and adviseth the people, as a prompt and ready counseller, be not derived likewise in the same sort, and not of ἀρα or εὐχὴ, that is to say, praier and supplication, as some would have it.

47.

_Wherefore founded_ Romulus _the temple of_ Vulcane _without the citie
of_ Rome?

IS it for the jealousie (which as fables do report) _Vulcane_ had of _Mars_, because of his wife _Venus_: and so _Romulus_ being reputed the sonne of _Mars_, would not vouchsafe him to inhabit and dwell in the same citie with him? or is this a meere foolerie and senselesse conceit?

But this temple was built at the first, to be a chamber and parlour of privie counsell for him and _Tatius_ who reigned with him; to the end that meeting and sitting there in consultation together with the Senatours, in a place remote from all troubles and hinderances, they might deliberate as touching the affaires of State with ease and quietnesse.

Or rather, because _Rome_ from the very first foundation was subject to fire by casualtie, hee thought good to honour this god of fire in some sort, but yet to place him without the walles of the citie.

48.

_What is the reason, that upon their festivall day called_ Consualia,
_they adorned with garlands of flowers as well their asses as horses, and
gave them rest and repose for the time_?

IS it for that this solemnitie was holden in the honour of _Neptune_ surnamed _Equestris_, that is to say, the horseman? and the asse hath his part of this joyfull feast, for the horses sake?

Or, because that after navigation and transporting of commodities by sea was now found out and shewed to the world, there grew by that meanes (in some sort) better rest and more ease to poore labouring beasts of draught and carriage.

49.

_How commeth it to passe, that those who stood for any office and
magistracie, were woont by an old custome (as_ Cato _hath written) to
present themselves unto the people in a single robe or loose gowne,
without any coat at all under it_?

WAS it for feare lest they should carrie under their robes any money in their bosomes, for to corrupt, bribe, and buy (as it were) the voices and suffrages of the people?

Or was it because they deemed men woorthy to beare publicke office and to governe, not by their birth and parentage, by their wealth and riches, ne yet by their shew and outward reputation, but by their wounds and scarres to be seene upon their bodies. To the end therefore, that such scarres might be better exposed to their fight whom they met or talked withall, they went in this maner downe to the place of election, without inward coats in their plaine gownes.

Or haply, because they would seeme by this nuditie and nakednesse of theirs, in humilitie to debase themselves, the sooner thereby to curry favor, and win the good grace of the commons, even as well as by taking them by the right hand, by suppliant craving, and by humble submission on their very knees.

50.

_What is the cause that the Flamen or priest of_ Jupiter, _when his wife
was once dead, used to give up his Priesthood or Sacerdotall dignitie,
according as_ Ateius _hath recorded in his historie_.

WAS it for that he who once had wedded a wife, and afterwards buried her, was more infortunate, than he who never had any? for the house of him who hath maried a wife, is entire and perfect, but his house who once had one, and now hath none, is not onely unperfect, but also maimed and lame?

Or might it not bee that the priests wife was consecrated also to divine service together with her husband; for many rites and ceremonies there were, which he alone could not performe, if his wife were not present: and to espouse a new wife immediately upon the decease of the other, were not peradventure possible, nor otherwise would well stand with decent and civill honesty: wherupon neither in times past was it lawful for him, nor at this day as it should seem, is he permitted to put away his wife: and yet in our age _Domitian_ at the request of one, gave licence so to doe: at this dissolution and breach of wedlocke, other priests were present and assistant, where there passed among them many strange, hideous, horrible, and monstrous ceremonies.

But haply a man would lesse wonder at this, if ever he knew and understood before, that when one of the Censors died, the other of necessity must likewise quit & resigne up his office. Howbeit, when _Livius Drusus_ was departed this life, his companion in office _Aemylius Scaurus_, would not give over and renounce his place, untill such time as certeine Tribunes of the people, for his contumacie commanded, that he should be had away to prison.

51.

_What was the reason that the idols_ Lares, _which otherwise properly be
called_ Præstites, _had the images of a dogge standing hard by them, and
the_ Lares _themselves were portraied clad in dogges skinnes_?

IS it because this word _Præstites_ signifieth as much as ωροεστῶτες, that is to say, Presidents, or standing before as keepers: and verily such Presidents ought to be good house-keepers, and terrible unto all strangers, like as a dogge is; but gentle and loving to those of the house.

Or rather, that which some of the Romans write is true, like as _Chrysippus_ also the philosopher is of opinion; namely, that there be certeine evill spirits which goe about walking up and downe in the world; and these be the butchers and tormentors that the gods imploy to punish unjust and wicked men: and even so these _Lares_ are held to be maligne spirits, & no better than divels, spying into mens lives, and prying into their families; which is the cause that they now be arraied in such skinnes, and a dogge they have sitting hard by them, whereby thus much in effect is given to understand, that quicke sented they are, and of great power both to hunt out, and also to chastice leud persons.

52.

_What is the cause that the_ Romans _sacrifice a dogge unto the goddesse
called_ Genita-Mana, _and withall make one praier unto her, that none
borne in the house might ever come to good_?

IS it for that this _Genita-Mana_ is counted a _Dæmon_ or goddesse that hath the procuration and charge both of the generation and also of the birth of things corruptible? for surely the word implieth as much, as a certeine fluxion and generation, or rather a generation fluent or fluxible: and like as the Greeks sacrificed unto _Proserpina_, a dog, so do the Romans unto that _Genita_, for those who are borne in the house. _Socrates_ also saith, that the Argives sacrificed a dogge unto _Ilithya_, for the more easie and safe deliverance of child-birth. Furthermore, as touching that Praier, that nothing borne within the house might ever proove good, it is not haply meant of any persons, man or woman, but of dogges rather which were whelped there; which ought to be, not kinde and gentle, but curst and terrible.

Or peradventure, for that they [142]that die (after an elegant maner of speech) be named Good or quiet: under these words they covertly pray, that none borne in the house might die. And this need not to seeme a strange kinde of speech; for _Aristotle_ writeth, that in a certeine treatie of peace betweene the Arcadians & Lacedemonians, this article was comprised in the capitulations: That they should make none [143]of the Tegeates, Good, for the aid they sent, or favour that they bare unto the Lacedæmonians; by which was meant, that they should put none of them to death.

53.

_What is the reason, that in a solemne procession exhibited at the
Capitoline plaies, they proclame (even at this day) by the voice of an
herald, port-sale of the Sardians? and before all this solemnitie and
pompe, there is by waye of mockerie and to make a laughing stocke, an
olde man led in a shew, with a jewell or brooch pendant about his necke,
such as noble mens children are woont to weare, and which they call_
Bulla?

IS it for that the Veientians, who in times past being a puissant State in Tuscane, made warre a long time with _Romulus_: whose citie being the last that he woonne by force, he made sale of many prisoners and captives, together with their king, mocking him for his stupiditie and grosse follie. Now for that the Tuscans in ancient time were descended from the Lydians, and the capitall citie of _Lydia_ is _Sardis_, therefore they proclamed the sale of the Veientian prisoners under the name of the Sardians; and even to this day in scorne and mockerie, they reteine still the same custome.

54.

_Whence came it, that they call the shambles or butcherie at_ Rome _where
flesh is to be solde_, Macellum?

IS it for that this word _Macellum_, by corruption of language is derived of Μάγειρος, that in the Greek tonge signifieth a cooke? like as many other words by usage and custome are come to be received; for the letter C. hath great affinitie with G. in the Romane tongue: and long it was ere they had the use of G. which letter _Spurius Carbillius_ first invented. Moreover, they that maffle and stammer in their speech, pronounce ordinarily L. instead of R.

Or this question may be resolved better by the knowledge of the Romane historie: for we reade therein, that there was sometime a violent person and a notorious thiefe at _Rome_, named _Macellus_, who after he had committed many outrages and robberies, was with much ado in the end taken and punished: and of his goods which were forfeit to the State, there was built a publike shambles or market place to sell flesh-meats in, which of his name was called _Macellum_.

55.

_Why upon the Ides of Januarie, the minstrels at_ Rome _who plaied upon
the hautboies, were permitted to goe up and downe the city disguised in
womens apparell_?

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.