Part 12

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.

Or rather, because Fortune gave unto the city of _Rome_ her first originall and beginning of so mightie an empire.

Or lieth not herein some deeper cause, which we are to fetch out of the secrets of Nature and Philosophie; namely, that Fortune is the principle of all things, insomuch, as Nature consisteth by Fortune; namely, when to some things concurring casually and by chance, there is some order and dispose adjoined.

107.

_What is the reason that the Romans call those who act comedies and other theatricall plaies_, Histriones?