Part 10

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.

_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.