Part 11

_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.