Chapter XII: Conclusion (3)

_Why call they those who are deprehended or taken in theft, pilferie or
such like servile trespasses_, Furciferos, _as one would say, Fork
bearers_.

IS not this also an evident argument of the great diligence and carefull regard that was in their ancients? For when the maister of the family had surprised one of his servants or slaves, committing a lewd and wicked pranck, he commaunded him to take up and carrie upon his necke betweene his shoulders a forked piece of wood, such as they use to put under the spire of a chariot or waine, and so to go withall in the open view of the world throughout the street, yea and the parish where he dwelt, to the end that every man from thence forth should take heed of him. This piece of wood we in Greeke call στήριγμα, and the Romanes in the Latin tongue _Furca_, that is to say, a forked prop or supporter: and therefore he that is forced to carie such an one, is by reproch termed _Furcifer_.

71.

_Wherefore use the_ Romans _to tie a wisp of hey unto the hornes of kine,
and other beefes, that are woont to boak and be curst with their heads,
that by the meanes thereof folke might take heed of them, and looke
better to themselves when they come in their way_?

IS it not for that beefes, horses, asses, yea and men become fierce, insolent, and dangerous, if they be highly kept and pampered to the full? according as _Sophocles_ said:

_Like as the colt or jade doth winse and kick,
In case he find his provender to prick:
Even so do'st thou: for lo, thy paunch is full
Thy cheeks be puft, like to some greedie gull._

And thereupon the Romans gave out, that _Marcus Crassus_ caried hey on his horne: for howsoever they would seeme to let flie and carpe at others, who dealt in the affaires of State, and government, yet beware they would how they commersed with him as being a daungerous man, and one who caried a revenging mind to as many as medled with him. Howbeit it was said afterwards againe on the other side, that _Cæsar_ had plucked the hey from _Crassus_ his horne: for he was the first man that opposed himselfe, and made head against him in the management of the State, and in one word set not a straw by him.

72.

_What was the cause that they thought those priests who observed
bird-flight, such as in old time they called_ Aruspices, _and now a
daies_ Augures, _ought to have their lanterns and lamps alwaies open, and
not to put any lid or cover over them_?

MAY it not be, that like as the old Pythagorean Philosophers by small matters signified and implied things of great consequence, as namely, when they forbad their disciples to sit upon the measure Chænix; and to stirre fire, or rake the hearth with a sword; euen so the ancient Romans used many ænigmes, that is to say, outward signes and figures betokening some hidden and secret mysteries; especially with their priests in holy and sacred things, like as this is of the lampe or lanterne, which symbolizeth in some sort the bodie that containeth our soule. For the soule within resembleth the light, and it behooveth that the intelligent and reasonable part thereof should be alwaies open, evermore intentive and seeing, and at no time enclosed and shut up, nor blowen upon by wind. For looke when the winds be aloft, fowles in their flight keepe no certaintie, neither can they yeeld assured presages, by reason of their variable and wandering instabilitie: and therefore by this ceremoniall custome they teach those who do divine and fortell by the flight of birds, not to go forth for to take their auspices and observations when the wind is up, but when the aire is still, and so calme, that a man may carie a lanterne open and uncovered.

73.

_Why were these Southsaiers or Augures forbidden to go abroad, for to
observe the flight of birds, in case they had any sore or ulcer upon
their bodies?_

WAS not this also a significant token to put them in minde, that they ought not to deale in the divine service of the gods, nor meddle with holy and sacred things if there were any secret matter that gnawed their minds, or so long as any private ulcer or passion setled in their hearts: but to be void of sadnesse and griefe, to be sound and sincere, and not distracted by any trouble whatsoever?

Or, because it standeth to good reason; that if it be not lawfull nor allowable for them to offer unto the gods for an oast or sacrifice any beast that is scabbed, or hath a sore upon it, nor to take presage by the flight of such birds as are maungie, they ought more strictly and precisely to looke into their owne persons in this behalfe, and not to presume for to observe celestiall prognostications and signes from the gods, unlesse they be themselves pure and holy, undefiled, and not defective in their owne selves: for surely an ulcer seemeth to be in maner of a mutilation and pollution of the bodie.

74.

_Why did king_ Servius Tullus _found and build a temple of little Fortune
which they called in Latine_ Brevis fortunæ, _that is to say, of Short
fortune_?

WAS it not thinke you in respect of his owne selfe, who being at the first of a small and base condition, as being borne of a captive woman, by the favour of Fortune grew to so great an estate that he was king of _Rome_?

Or for that this change in him sheweth rather the might and greatnesse, than the debilitie and smallnesse of Fortune. We are to say, that this king _Servius_ deified Fortune, & attributed unto her more divine power than any other, as having entituled and imposed her name almost upon every action: for not onely he erected temples unto Fortune, by the name of Puissant, of Diverting ill lucke, of Sweet, Favourable to the first borne and masculine; but also there is one temple besides, of private or proper Fortune; another of Fortune returned; a third of confident Fortune and hoping well; and a fourth of Fortune the virgine. And what should a man reckon up other surnames of hers, seeing there is a temple dedicated (forsooth) to glewing Fortune, whom they called _Viscata_; as if we were given thereby to understand, that we are caught by her afarre off, and even tied (as it were) with bird-lime to businesse and affaires.

But consider this moreover, that he having knowen by experience what great power she hath in humane things, how little soever she seeme to be, and how often a small matter in hapning or not hapning hath given occasion to some, either to misse of great exploits, or to atcheive as great enterprises, whether in this respect, he built not a temple to little Fortune, teaching men thereby to be alwaies studious, carefull and diligent, and not to despise any occurrences how small soever they be.

75.

_What is the cause that they never put foorth the light of a lampe, but
suffered it to goe out of the owne accord?_

WAS it not (thinke you) uppon a certeine reverent devotion that they bare unto that fire, as being either cousen germaine, or brother unto that inextinguible and immortall fire.

Or rather, was it not for some other secret advertisment, to teach us not to violate or kill any thing whatsoever that hath life, if it hurt not us first; as if fire were a living creature: for need it hath of nourishment and moveth of it selfe: and if a man doe squench it, surely it uttereth a kinde of voice and scricke, as if a man killed it.

Or certeinly this fashion and custome received so usually, sheweth us that we ought not to marre or spoile, either fire or water or any other thing necessarie, after we our selves have done with it, and have had sufficient use thereof, but to suffer it to serve other mens turnes who have need, after that we ourselves have no imploiment for it.

76.

_How commeth it to passe that those who are defended of the most noble
and auncient houses of_ Rome, _caried little moones upon their shoes_.

IS this (as _Castor_ saith) a signe of the habitation which is reported to be within the bodie of the moone?

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

Or rather, because this was a marke or badge proper unto those who were reputed most ancient, as were the Arcadians descended from _Evander_, who upon this occasion were called _Proseleni_, as one would say, borne before the moone?

Or, because this custome as many others, admonisheth those who are lifted up too high, and take so great pride in themselves, of the incertitude and instabilitie of this life, and of humane affaires, even by the example of the moone,

_Who at the first doth new and yoong appeere,
Where as before she made no shew at all;
And so her light increaseth faire and cleere,
Untill her face be round and full withall:
But then anon she doth begin to fall,
And backward wane from all this beautie gay,
Untill againe she vanish cleane away._

Or was not this an holsome lesson and instruction of obedience, to teach and advise men to obey their superiors, & not to thinke much for to be under others: but like as the moone is willing to give eare (as it were) and apply her selfe to her better, content to be ranged in a second place, and as _Parmenides_ saith,

_Having aneie and due regard
Alwaies the bright Sun beames toward;_

even so they ought to rest in a second degree, to follow after, and be under the conduct and direction of another, who sitteth in the first place, and of his power, authority and honor, in some measure to enjoy a part.

77.

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

MAY it not be for that of Gods invisible and who are no other wise seene but by the eies of our understanding: those that reigne as princes be _Jupiter_ and _Juno_; but of the visible, the Sun and Moone? Now the Sun is he who causeth the yeere, and the Moone maketh the moneth. Neither are we to thinke, that these be onely and simply the figures and images of them: but beleeve we must, that the materiall Sun which we behold, is _Jupiter_, and this materiall Moone, _Juno_. And the reason why they call her _Juno_, (which word is as much to say as yoong or new) is in regarde of the course of the Moone: and otherwhiles they surname her also _Juno-Lucina_, that is to say; light or shining: being of opinion that she helpeth women in travell of child-birth, like as the Moone doth, according to these verses:

_By starres that turne full round in Azur skie:
By Moone who helps child-births right speedily._

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

78.

_What is the cause that in observing bird-flight, that which is presented
on the [144]left hand is reputed lucky and prosperous?_

IS not this altogether untrue, and are not many men in an errour by ignorance of the equivocation of the word _Sinistrum_, & their maner of Dialect; for that which we in Greeke call ἀριστερον, that is to say, on the auke or left hand, they say in Latin, _Sinistrum_; and that which signifieth to permit, or let be, they expresse by the verbe _Sinere_, and when they will a man to let a thing alone, they say unto him, _Sine_; whereupon it may seeme that this word _Sinistrum_ is derived. That presaging bird then, which permitteth and suffreth an action to be done, being as it were _Sinisterion_; the vulgar sort suppose (though not aright) to be _Sinistrum_, that is to say, on the left hand, and so they tearme it.

Or may it not be rather as _Dionysius_ saith, for that when _Ascanius_ the sonne of _Aeneas_ wanne a field against _Mezentius_ as the two armies stood arranged one affronting the other in battel ray, it thundred on his left hand; and because thereupon he obteined the victory, they deemed even then, that this thunder was a token presaging good, and for that cause observed it, ever after so to fall out. Others thinke that this presage and foretoken of good lucke hapned unto _Aeneas_: and verily at the battell of _Leuctres_, the Thebanes began to breake the ranks of their enemies, and to discomfit them with the left wing of their battel, and thereby in the end atchieved a brave victorie; whereupon ever after in all their conflicts, they gave preference and the honour of leading and giving the first charge, to the left wing.

Or rather, is it not as _Juba_ writeth, because that when we looke toward the sunne rising, the North side is on our left hand, and some will say, that the North is the right side and upper part of the whole world.

But consider I pray you, whether the left hand being the weaker of the twaine, the presages comming on that side, doe not fortifie and support the defect of puissance which it hath, and so make it as it were even and equall to the other?

Or rather considering that earthly and mortall things they supposing to be opposite unto those that be heavenly and immortall, did not imagine consequently, that whatsoever was on the left in regard of us, the gods sent from their right side.

79

_Wherefore was it lawfull at_ Rome, _when a noble personage who sometime
had entred triumphant into the city, was dead, and his corps burnt (as
the maner was) in a funerall fire, to take up the reliques of his bones,
to carie the same into the city, and there to strew them, according as_
Pyrrho _the Lyparean hath left in writing_.

WAS not this to honour the memorie of the dead? for the like honourable priviledge they had graunted unto other valiant warriors and brave captaines; namely, that not onely themselves, but also their posteritie descending lineally from them, might be enterred in their common market place of the city, as for example unto _Valerius_ and _Fabricius_: and it is said, that for to continue this prerogative in force, when any of their posteritie afterwards were departed this life, and their bodies brought into the market place accordingly, the maner was, to put a burning torch under them, and doe no more but presently to take it away againe; by which ceremonie, they reteined still the due honour without envie, and confirmed it onely to be lawfull if they would take the benefit thereof.

80.

_What is the cause that when they feasted at the common charges, any
generall captaine who made his entrie into the citie with triumph, they
never admitted the_ Consuls _to the feast; but that which more is, sent
unto them before-hand messengers of purpose, requesting them not to come
unto the supper_?

WAS it for that they thought it meet and convenient to yeeld unto the triumpher, both the highest place to sit in, and the most costly cup to drinke out of, as also the honour to be attended upon with a traine home to his house after supper? which prerogatives no other might enjoy but the Consuls onely, if they had beene present in the place.

81.

_Why is it that the_ Tribune _of the commons onely, weareth no embrodered
purple robe, considering that all other magistrates besides doe weare the
same_.

IS it not, for that they (to speak properly) are no magistrates? for in truth they have no ushers or vergers to carie before them the knitches of rods, which are the ensignes of magistracie; neither sit they in the chaire of estate called _Sella curulis_, to determine causes judicially, or give audience unto the people; nor enter into the administration of their office at the beginning of the yeere, as all other magistrates doe: neither are they put downe and deposed after the election of a Dictatour: but whereas the full power and authoritie of all other magistrates of State, he transferred from them upon himselfe: the Tribunes onely of the people continue still, and surcease not to execute their function, as having another place and degree by themselves in the common-weale: and like as some oratours and lawiers doe hold, that exception in law is no action, considering it doth cleane contrary to action; for that action intendeth, commenseth, and beginneth a processe or sute; but exception or inhibition, dissolveth, undooeth, and abolisheth the same: semblably, they thinke also, that the Tribunate was an empeachment, inhibition, and restraint of a magistracie, rather than a magistracie it selfe: for all the authority and power of the Tribune, lay in opposing himselfe, and eroding the jurisdiction of other magistrates, and in diminishing or repressing their excessive and licentious power.

Or haply all these reasons and such like, are but words, and devised imaginations to mainteine discourse: but to say a trueth, this Tribuneship having taken originally the first beginning from the common people, is great and mighty in regard that it is popular; and that the Tribunes themselves are not proud nor highly conceited of themselves above others, but equall in apparell, in port, fare, and maner of life, to any other citizens of the common sort: for the dignity of pompe and outward shew, apperteineth to a Consull or a Prætour: as for the Tribune of the people, he ought to be humble and lowly, and as _M. Curio_ was woont to say; ready to put his hand under every mans foot; not to carie a loftie, grave, and stately countenance, nor to bee hard of accesse, nor strange to be spoken with, or dealt withall by the multitude; but howsoever he behave himselfe to others, he ought to the simple and common people, above the rest, for to be affable, gentle, and tractable: and heereupon the maner is, that the dore of his house should never be kept shut, but stand open both day and night, as a safe harbour, sure haven, and place of refuge, for all those who are distressed and in need: and verilie the more submisse that he is in outward appeerance, the more groweth hee and encreaseth in puissance; for they repute him as a strong hold for common recourse and retrait, unto al comers, no lesse than an altar or priviledged sanctuary. Moreover, as touching the honour that he holdeth by his place, they count him holy, sacred, and inviolable, insomuch as if he doe but goe foorth of his house abroad into the citie, and walke in the street,[145] the maner was of all, to clense and sanctifie the body, as if it were steined and polluted.

82.

_What is the reason that before the Prætors, generall Captaines and head
Magisrates, there be caried bundels of roddes, together with hatchets or
axes fastned unto them?_

IS it to signifie, that the anger of the magistrate ought not to be prompt to execution, nor loose and at libertie?

Or, because that to undoe and unbinde the said bundels, yeeldeth some time and space for choler to coole, and ire to asswage, which is the cause otherwhiles that they change their mindes, and doe not proceed to punishment?

Now forasmuch as among the faults that men commit, some are curable, others remedilesse: the roddes are to reforme those who may be amended; but the hatchets to cut them off who are incorrigible.

83.

_What is the cause that the Romanes having intelligence given vnto them,
that the Bletonesians, a barbarous nation, had sacrificed unto their
gods, a man; sent for the magistrates peremptorily, as intending to
punish them: but after they once understood, that they had so done
according to an ancient law of their countrey, they let them go againe
without any hurt done unto them; charging them onely, that from thence
foorth they should not obey such a law; and yet they themselves, not many
yeeres before, had caused for to be buried quicke in the place, called
the Beast Market, two men and two women, that is to say, two Greekes, and
two Gallo-Greekes or Galatians? For this seemeth to be verie absurd, that
they themselves should do those things, which they reprooved in others as
damnable._

MAY it not be that they judged it an execrable superstition, to sacrifice a man or woman unto the gods, marie unto divels they held it necessarie?

Or was it not for that they thought those people, who did it by a law or custome, offended highly: but they themselves were directed thereto by expresse commaundement out of the bookes of _Sibylla_. For reported it is, that one of their votaries or Vestall nunnes named _Helbia_, riding on horse-backe, was smitten by a thunderbolt or blast of lightning; and that the horse was found lying along all bare bellied, and her selfe likewise naked, with her smocke and petticote turned up above her privie parts, as if she had done it of purpose: her shooes, her rings, her coife and head attire cast here and there apart from other things, and withall lilling the toong out of her head. This strange occurrent, the soothsayers out of their learning interpreted to signifie, that some great shame did betide the sacred virgins, that should be divulged and notoriously knowen; yea, and that the same infamie should reach also as far, as unto some of the degree of gentlemen or knights of _Rome_. Upon this there was a servant belonging unto a certeine Barbarian horseman, who detected three Vestal virgins to have at one time forfeited their honor, & been naught of their bodies, to wit, _Aemilia_, _Licinia_, & _Martia_; and that they had companied too familiarly with men a long time; and one of their names was _Eutetius_, a Barbarian knight, and master to the said enformer. So these vestall Votaries were punished after they had beene convicted by order of law, and found guiltie: but after that this seemed a fearfull and horrible accident: ordeined it was by the Senate, that the priests should peruse over the bookes of _Sibyllaes_ prophesies, wherein were found (by report) those very oracles which denounced and foretold this strange occurrent, and that it portended some great losse and calamitie unto the common-wealth: for the avoiding and diverting whereof, they gave commaundement to abandon unto (I wot not what) maligne and divelish strange spirits, two Greekes, and two Galatians likewise; and so by burying them quicke in that verie place, to procure propitiation at Gods hands.

84.

_Why began they their day at midnight?_

WAS it not, for that all policie at the first had the beginning of militarie discipline? and in war, and all expeditions the most part of woorthy exploits are enterprised ordinarily in the night before the day appeare?

Or because the execution of desseignes, howsoever it begin at the sunne rising; yet the preparation thereto is made before day-light: for there had need to be some preparatives, before a worke be taken in hand; and not at the verie time of execution, according as _Myson_ (by report) answered unto _Chilo_, one of the seven sages, when as in the winter time he was making of a van.

Or haply, for that like as we see, that many men at noone make an end of their businesse of great importance, and of State affaires; even so, they supposed that they were to begin the same at mid-night. For better proofe whereof a man may frame an argument hereupon, that the Roman chiefe ruler never made league, nor concluded any capitulations and covenants of peace after mid-day.

Or rather this may be, because it is not possible to set downe determinately, the beginning and end of the day, by the rising and setting of the sunne: for if we do as the vulgar sort, who distinguish day and night by the sight and view of eie, taking the day then to begin when the sunne ariseth; and the night likewise to begin when the sunne is gone downe, and hidden under our horizon, we shall never have the just Aequinox, that is to say, the day and night equall: for even that verie night which we shall esteeme most equall to the day, will proove shorter than the day, by as much as the body or biggenesse of the sunne containeth. Againe, if we doe as the Mathematicians, who to remedie this absurditie and inconvenience, set downe the confines and limits of day and night, at the verie instant point when the sunne seemeth to touch the circle of the horizon with his center; this were to overthrow all evidence: for fall out it will, that while there is a great part of the sunnes light yet under the earth (although the sunne do shine upon us) we will not confesse that it is day, but say, that it is night still. Seeing then it is so hard a matter to make the beginning of day and night, at the rising or going downe of the sunne, for the absurdities abovesaid, it remaineth that of necessitie we take the beginning of the day to be, when the sunne is in the mids of the heaven above head, or under our feet, that is to say, either noon-tide or mid-night. But of twaine, better it is to begin when he is in the middle point under us, which is just midnight, for that he returneth then toward us into the East; whereas contrariwise after mid-day he goeth from us Westward.

85.

_What was the cause that in times past they would not suffer their wives,
either to grinde corne, or to lay their hands to dresse meat in the
kitchin?_

WAS it in memoriall of that accord and league which they made with the Sabines? for after that they had ravished & carried away their daughters, there arose sharpe warres betweene them: but peace ensued thereupon in the end; in the capitulations whereof, this one article was expresly set downe, that the Roman husband might not force his wife, either to turne the querne for to grinde corne, nor to exercise any point of cookerie.

86.

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

IS it for that it commeth betweene Aprill and June? whereof the one is consecrated unto _Venus_, and the other to _Juno_, who are both of them the goddesses which have the care and charge of wedding and marriages, and therefore thinke it good either to go somewhat before, or else to stay a while after.

Or it may be that in this moneth they celebrate the greatest expiatorie sacrifice of all others in the yeere? for even at this day they fling from off the bridge into the river, the images and pourtraitures of men, whereas in old time they threw downe men themselves alive? And this is the reason of the custome now a daies, that the priestresse of _Juno_ named _Flamina_, should be alwaies sad and heavie, as it were a mourner, and never wash nor dresse and trim her selfe.

Or what and if we say, it is because many of the Latine nations offered oblations unto the dead in this moneth: and peradventure they do so, because in this verie moneth they worship _Mercurie_: and in truth it beareth the name of _Maja_, _Mercuries_ mother.

But may it not be rather, for that as some do say, this moneth taketh that name of _Majores_, that is to say, ancients: like as June is termed so of _Juniores_, that is to say yonkers. Now this is certaine that youth is much meeter for to contract marriage than old age: like as _Euripides_ saith verie well:

_As for old age it_ Venus _bids farewell,
And with old folke_, Venus _is not pleasd well_.

The Romans therefore maried not in May, but staied for June which immediatly followeth after May.

87.

_What is the reason that they divide and part the haire of the new brides
head, with the point of a javelin?_

IS not this a verie signe, that the first wives whom the Romans espoused, were compelled to mariage, and conquered by force and armes.

Or are not their wives hereby given to understand, that they are espoused to husbands, martiall men and soldiers; and therefore they should lay away all delicate, wanton, and costly imbelishment of the bodie, and acquaint themselves with simple and plaine attire; like as _Lycurgus_ for the same reason would that the dores, windowes, and roofes of houses should be framed with the saw and the axe onely, without use of any other toole or instrument, intending thereby to chase out of the common-weale all curiositie and wastfull superfluitie.

Or doth not this parting of the haires, give covertly to understand, a division and separation, as if mariage & the bond of wedlock, were not to be broken but by the sword and warlike force?

Or may not this signifie thus much, that they referred the most part of ceremonies concerning mariage unto _Juno_: now it is plaine that the javelin is consecrated unto _Juno_, insomuch as most part of her images and statues are portraied resting and leaning upon a launce or or javelin. And for this cause the goddesse is surnamed _Quiritis_, for they called in old time a speare _Quiris_, upon which occasion _Mars_ also (as they say) is named _Quiris_.

88.

_What is the reason that the monie emploied upon plates and publike
shewes is called among them, Lucar?_

MAY it not well be that there were many groves about the citie consecrated unto the gods, which they named _Lucos_: the revenues whereof they bestowed upon the setting forth of such solemnities?

89.

_Why call they_ Quirinalia, _the Feast of fooles_?

WHETHER it is because (as _Juba_ writeth) they attribute this day unto those who knew not their owne linage and tribe? or unto such as have not sacrificed, as others have done according to their tribes, at the feast called _Fornacalia_. Were it that they were hindred by other affaires, or had occasion to be forth of the citie, or were altogether ignorant, and therefore this day was assigned for them, to performe the said feast.

90.

_What is the cause, that when they sacrifice unto_ Hercules, _they name
no other God but him, nor suffer a dog to be seene, within the purprise
and precinct of the place where the sacrifice is celebrated, according
as_ Varro _hath left in writing_?

IS not this the reason of naming no god in their sacrifice, for that they esteeme him but a demigod; and some there be who hold, that whiles he lived heere upon the earth, _Evander_ erected an altar unto him, and offered sacrifice thereupon. Now of all other beasts he could worst abide a dog, and hated him most: for this creature put him to more trouble all his life time, than any other: witnesse hereof, the three headed dog _Cerberus_, and above all others, when _Oeonus_ the sonne of _Licymnius_ was slaine [146]by a dog, he was enforced by the Hippocoontides to give the battell, in which he lost many of his friends, and among the rest his owne brother _Iphicles_.

91.

_Wherefore was it not lawfull for the Patricians or nobles of_ Rome _to
dwell upon the mount Capitoll_?

MIGHT it not be in regard of _M. Manlius_, who dwelling there attempted and plotted to be king of _Rome_, and to usurpe tyrannie; in hatred and detestation of whom, it is said, that ever after those of the house of _Manlij_, might not have _Marcus_ for their fore-name?

Or rather was not this an old feare that the Romans had (time out of mind)? For albeit _Valerius Poplicola_ was a personage verie popular and well affected unto the common people; yet never ceased the great and mightie men of the citie to suspect and traduce him, nor the meane commoners and multitude to feare him, untill such time as himselfe caused his owne house to be demolished and pulled down, because it seemed to overlooke and commaund the common market place of the citie.

92.

_What is the reason, that he who saved the life of a citizen in the
warres, was rewarded with a coronet made of oake braunches?_

WAS it not for that in everie place and readily, they might meet with an oake, as they marched in their warlike expeditions.

Or rather, because this maner of garland is dedicated unto _Jupiter_ and _Juno_, who are reputed protectors of cities?

Or might not this be an ancient custome proceeding from the Arcadians, who have a kind of consanguinitie with oakes, for that they report of themselves, that they were the first men that issued out of the earth, like as the oake of all other trees.

93.

_Why observe they the Vultures or Geirs, most of any other fowles, in
taking of presages by bird-flight?_

IS it not because at the foundation of _Rome_, there appeared twelve of them unto _Romulus_? Or because, this is no ordinarie bird nor familiar; for it is not so easie a matter to meete with an airie of Vultures; but all on a sudden they come out of some strange countrey, and therefore the fight of them doth prognosticke and presage much.

Or else haply the Romains learned this of _Hercules_, if that be true which _Herodotus_ reporteth: namely, that _Hercules_ tooke great contentment, when in the enterprise of any exploit of his, there appeared Vultures unto him: for that he was of opinion, that the Vulture of all birds of prey was the justest: for first and formost never toucheth he ought that hath life, neither killeth hee any living creature, like as eagles, falcons, hauks, and other fowles do, that prey by night, but feedeth upon dead carrions: over and besides, he forbeareth to set upon his owne kind: for never was there man yet who saw a Vulture eat the flesh of any fowle, like as eagles and other birds of prey do, which chase, pursue and plucke in pieces those especially of the same kind, to wit, other fowle. And verily as _Aeschylus_ the poet writeth:

_How can that bird, which bird doth eat,
Be counted cleanly, pure and neat._

And as for men, it is the most innocent bird, and doth least hurt unto them of all other: for it destroieth no fruit nor plant whatsoever, neither doth it harme to any tame creature. And if the tale be true that the Aegyptians doe tell, that all the kinde of these birds be females; that they conceive and be with yoong, by receiving the East-wind blowing upon them, like as some trees by the Western wind, it is verie profitable that the signes and prognosticks drawen from them, be more sure and certaine, than from any others, considering that of all, besides their violence in treading and breeding time; their eagernesse in flight when they pursue their prey; their flying away from some, and chasing of others, must needs cause much trouble and uncertaintie in their prognostications.

94.

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

IS it because they thought the abode without the citie more holesome, than that within? For in this regard the Greekes ordinarily built the temples of _Aesculapius_ upon high ground, wherein the aire is more pure and cleere.

Or in this respect, that this god _Aesculapius_ was sent for out of the citie _Epidaurus_. And true it is that the Epidaurians founded his temple; not within the walles of their city, but a good way from it.

Or lastly, for that the serpent when it was landed out of the galley in the Isle, and then vanished out of sight, seemed thereby to tell them where he would that they should build the place of his abode.

95.

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

AS touching beanes, is it not in respect of those very reasons for which it is said: That the Pythagoreans counted them abominable? And as for the richling and rich pease, whereof the one in Greeke is called λάθυρος and the other ἐρεβινθος which words seeme to be derived of _Erebus_, that signifieth the darknesse of hell, and of _Lethe_, which is as much as oblivion, and one besides of the rivers infernall, it carieth some reason that they should be abhorred therfore.

Or it may be, for that the solemne suppers and bankets at funerals for the dead, were usually served with pulse above all other viands.

Or rather, for that those who are desirous to be chaste, and to live an holy life, ought to keepe their bodies pure and slender; but so it is that pulse be flateous and windy, breeding superfluous excrements in the body, which had need of great purging and evacuation.

Or lastly, because they pricke and provoke the fleshly lust, for that they be full of ventosities.

96.

_What is the reason that the Romans punish the holy Vestall Virgins (who
have suffered their bodies to be abused and defiled) by no other meanes,
than by interring them quicke under the ground?_

IS this the cause, for that the maner is to burne the bodies of them that be dead: and to burie (by the meanes of fire) their bodies who have not devoutly and religiously kept or preserved the divine fire, seemed not just nor reasonable?

Or haply, because they thought it was not lawfull to kill any person who had bene consecrated with the most holy and religious ceremonies in the world; nor to lay violent hands upon a woman consecrated: and therefore they devised this invention of suffering them to die of their owne selves; namely, to let them downe into a little vaulted chamber under the earth, where they left with them a lampe burning, and some bread, with a little water and milke: and having so done, cast earth and covered them aloft. And yet for all this, can they not be exempt from a superstitious feare of them thus interred: for even to this day, the priests going over this place, performe (I wot not what) anniversary services and rites, for to appease and pacifie their ghosts.

97.

_What is the cause that upon the thirteenth day of December, which in
Latine they call the_ Ides _of December, there is exhibited a game of
chariots running for the prize, and the horse drawing on the right hand
that winneth the victorie, is sacrificed and consecrated unto_ Mars, _and
at the time thereof, there comes one behinde, that cutteth off his taile,
which he carrieth immediatly into the temple called_ Regia, _and
therewith imbrueth the altar with blood: and for the head of the said
horse, one troupe there is comming out of the street called_ Via sacra,
_and another from that which they name_ Suburra, _who encounter and trie
out by fight who shall have it_?

MAY not the reason be (as some doe alledge) that they have an opinion, how the citie of _Troy_ was sometime woon by the meanes of a woodden horse; and therefore in the memoriall thereof, they thus punished a poore horse?

_As men from blood of noble_ Troy _descended
And by the way with_ Latins _issue blended_.

Or because an horse is a couragious, martiall and warlike beast; and ordinarily, men use to present unto the gods those Sacrifices which are most agreeable unto them, and sort best with them: and in that respect, they sacrifice that horse which wan the prize, unto _Mars_, because strength and victorie are well beseeming him.

Or rather because the worke of God is firme and stable: those also be victorious who keepe their ranke and vanquish them, who make not good their ground but fly away. This beast therefore is punished for running so swift, as if celeritie were the maintenance of cowardise: to give us thereby covertly to understand, that there is no hope of safetie for them who seeke to escape by flight.

98.

_What is the reason that the first worke which the Censors go in hand
with, when they be enstalled in the possession of their magistracie, is
to take order upon a certaine price for the keeping and feeding of the
sacred geese, and to cause the painted statues and images of the gods to
be refreshed?_

WHETHER is it because they would begin at the smallest things, and those which are of least dispense and difficultie?

Or in commemoration of an ancient benefit received by the meanes of these creatures, in the time of the Gaules warre: for that the geese were they who in the night season descried the Barbarians as the skaled and mounted the wall that environed the Capitol fort (where as the dogs slept) and with their gagling raised the watch?

Or because, the Censors being guardians of the greatest affaires, and having that charge and office which enjoyneth to be vigilant and carefull to preserve religion; to keepe temples and publicke edifices; to looke into the manners and behaviour of men in their order of life; they set in the first place the consideration and regard of the most watchfull creature that is: and in shewing what care they take of these geese, they incite and provoke by that example their citizens, not to be negligent and retchlesse of holy things. Moreover, for refreshing the colour of those images and statues, it is a necessarie piece of worke; for the lively red vermilion, wherewith they were woont in times past to colour the said images, soone fadeth and passeth away.

99.

_What is the cause that among other priests, when one is condemned and
banished, they degrade and deprive him of his priesthood, and choose
another in his place: onely an Augur, though he be convicted and
condemned for the greatest crimes in the world, yet they never deprive in
that sort so long as he liveth? Now those priests they call Augurs, who
observe the flights of birds, and foreshewed things thereby._

IS it as some do say, because they would not have one that is no priest, to know the secret mysteries of their religion and their sacred rites?

Or because the Augur being obliged and bound by great oaths, never to reveale the secrets pertaining to religion, they would not seeme to free and absolve him from his oath by degrading him, and making him a private person.

Or rather, for that this word Augur, is not so much a name of honor and magistracie, as of arte and knowledge. And all one it were, as if they should seeme to disable a musician for being any more a musician; or a physician, that he should bee a physician no longer; or prohibit a prophet or soothsayer, to be a prophet or soothsayer: for even so they, not able to deprive him of his sufficiency, nor to take away his skill, although they bereave him of his name and title, do not subordaine another in his place: and by good reason, because they would keepe the just number of the ancient institution.

100.

_What is the reason that upon the thirteenth day of August, which now is
called the Ides of August, and before time the Ides of_ Sextilis, _all
servants as well maids, as men make holy-day and women that are wives
love then especially to wash and cleanse their heads_?

MIGHT not this be a cause, for that king _Servius_ upon such a day was borne of a captive woman, and therefore slaves and bond-servants on that day have libertie to play and disport themselves? And as for washing the head; haply at the first the wenches began so to do in regard of that festivall day, and so the custome passed also unto their mistresses and other women free borne?

101.

_Why do the Romanes adorne their children with jewels pendant at their
necks, which they call_ Bullæ?

PERADVENTURE to honor the memorie of those first wives of theirs, whom they ravished: in favour of whom they ordained many other prerogatives for the children which they had by them, and namely this among the rest?

Or it may be, for to grace the prowesse of _Tarquinius_? For reported it is that being but a verie child, in a great battell which was fought against the Latines and Tuskanes together, hee rode into the verie throng of his enemies, and engaged himselfe so farre, that being dismounted and unhorsed; yet notwithstanding he manfully withstood those who hotly charged upon him, and encouraged the Romanes to stand to it, in such sort as the enemies by them were put to plaine flight, with the losse of 16000. men whom they left dead in the place: and for a reward of this vertue and valour, received such a jewell to hang about his necke, which was given unto him by the king his father.

Or else, because in old time it was not reputed a shamfull and villanous thing, to love yoong boyes wantonly, for their beauty in the flowre of their age, if they were slaves borne, as the Comedies even at this day do testifie: but they forbare most precisely, to touch any of them who were free-borne or of gentle blood descended. To the end therefore man might not pretend ignorance in such a case, as if they knew not of what condition any boyes were, if they mette with them naked, they caused them to weare this badge and marke of nobilitie about their neckes.

Or peradventure, this might be also as a preservative unto them of their honor, continence and chastitie, as one would say, a bridle to restraine wantonnesse and incontinencie, as being put in mind thereby to be abashed to play mens parts, before they had laid off the marks and signes of childhood. For there is no apparance or probabilitie, of that which _Varro_ alledgeth, saying: That because the Aeolians in their Dialect do call Βουλη, that is to say, Counsell, Βολλα, therefore such children for a signe and presage of wisdome and good counsell, carried this jewell, which they named _Bulla_.

But see whether it might not be in regard of the moone that they weare this device? for the figure of the moone when shee is at the full, is not round as a bal or boule, but rather flat in maner of a lentill or resembling a dish or plate; not onely on that side which appeareth unto us, but also (as _Empedocles_ saith) on that part which is under it.

102.

_Wherefore gave they fore-names to little infants, if they were boies
upon the ninth day after their birth, but if they were girls, when they
were eight daies olde?_

MAY there not be a naturall reason rendred hereof, that they should impose the names sooner upon daughters than sonnes: for that females grow apace, are quickly ripe, and come betimes unto their perfection in comparison of males; but as touching those precise daies, they take them that immediatly follow the seventh: for that the seventh day after children be borne is very dangerous, as well for other occasions, as in regard of the navill-string: for that in many it will unknit and be loose againe upon the seventh day, and so long as it continueth so resolved and open, an infant resembleth a plant rather than any animall creature?

Or like as the Pythagoreans were of opinion, that of numbers the even was female and the odde, male; for that it is generative, and is more strong than the even number, because it is compound: and if a man divide these numbers into unities, the even number sheweth a void place betweene, whereas the odde, hath the middle alwaies fulfilled with one part thereof: even so in this respect they are of opinion, that the even number eight, resembleth rather the female and the even number nine, the male.

Or rather it is because of all numbers, nine is the first square comming of three, which is an odde and perfect number: and eight the first cubick, to wit foure-square on every side like a die proceeding from two, an even number: now a man ought to be quadrat odde (as we say) and singular, yea and perfect: and a woman (no lesse than a die) sure and stedfast, a keeper of home, and not easily removed. Heereunto we must adjoyne thus much more also, that eight is a number cubick, arising from two as the base and foot: and nine is a square quadrangle having three for the base: and therefore it seemeth, that where women have two names, men have three.

103.

_What is the reason, that those children who have no certeine father,
they were woont to tearme_ Spurios?

FOR we may not thinke as the Greeks holde, and as oratours give out in their pleas, that this word _Spurius_, is derived of _Spora_, that is to say, naturall seed, for that such children are begotten by the seed of many men mingled and confounded together.

But surely this _Spurius_, is one of the ordinary fore-names that the Romans take, such as _Sextus_, _Decimus_, and _Caius_. Now these fore-names they never use to write out at full with all their letters, but marke them sometime with one letter alone, as for example, _Titus_, _Lucius_, and _Marcius_, with _T_, _L_, _M_; or with twaine, as _Spurius_ and _Cneus_, with _Sp._ and _Cn._ or at most with three as _Sextus_ & _Servius_, with _Sex._ and _Ser._ _Spurius_ then is one of their fore-names which is noted with two letters _S._ and _P._ which signifieth asmuch, as _Sine Patre_, that is to say, without a father; for _S._ standeth for _Sine_, that is to say, without; and _P._ for _patre_, that is to say a father. And heereupon grew the error, for that _Sine patre_, and _Spurius_ be written both with the same letters short, _Sp._ And yet I will not sticke to give you another reason, though it be somewhat fabulous, and carieth a greater absurdity with it: forsooth they say that the Sabines in olde time named in their language the nature or privities of a woman, _Sporios_, and thereupon afterwards as it were by way of reproch, they called him _Spurius_, who had to his mother a woman unmaried and not lawfully espoused.

104.

_Why is_ Bacchus _called with them_, Liber Pater?

IS it for that he is the authour and father of all liberty unto them who have taken their wine well; for most men become audacious and are full of bolde and franke broad speech, when they be drunke or cup-shotten?

Or because he it is that ministred libations first, that is to say, those effusions and offrings of wine that are given to the gods?

Or rather (as _Alexander_ said) because the Greeks called _Bacchus, Dionysos Eleuthereus_, that is to say, _Bacchus_ the Deliverer: and they might call him so, of a city in _Bœotia_, named _Eleutheræ_.

105.

_Wherefore was it not the custome among the Romans, that maidens should
be wedded upon any dates of their publicke feasts; but widdowes might be
remarried upon those daies?_

WAS it for that (as _Varro_ saith) virgins be [147]ill-apaid and heavie when they be first wedded; but such as were wives before, [148]be glad and joyfull when they marrie againe? And upon a festivall holiday there should be nothing done with an ill will or upon constraint.

Or rather, because it is for the credit and honour of young damosels, to be maried in the view of the whole world; but for widowes it is a dishonour and shame unto them, to be seene of many for to be wedded a second time: for the first marriage is lovely and desireable; the second, odious and abominable: for women, if they proceed to marrie with other men whiles their former husbands be living, are ashamed thereof; and if they be dead, they are in mourning state of widowhood: and therefore they chuse rather to be married closely and secretly in all silence, than to be accompanied with a long traine and solemnity, and to have much adoe and great stirring at their marriage. Now it is well knowen that festivall holidaies divert and distract the multitude divers waies, some to this game and pastime, others to that; so as they have no leisure to go and see weddings.

Or last of all, because it was a day of publicke solemnitie, when they first ravished the Sabines daughters: an attempt that drew upon them, bloudy warre, and therefore they thought it ominous and presaging evill, to suffer their virgins to wed upon such holidaies.

106.

_Why doe the Romans honour and worship Fortune, by the name of_
Primigenia, _which a man may interpret First begotten or first borne_?

IS it for that (as some say) _Servius_ being by chance borne of a maid-servant and a captive, had Fortune so favourable unto him, that he reigned nobly and gloriously, king at _Rome_? For most Romans are of this opinion.