Part 7

Or because it was not lawfull to espouse women of their blood and kinred, therefore permitted they were to entertaine them kindly and familiarly with a kisse, so they proceeded no farther; insomuch as this was the onely marke and token left of their consanguinitie. For before time, they might not marrie women of their owne blood; no more than in these daies their aunts by the mothers side, or their sisters: and long it was ere men were permitted to contract marriage with their cousin germains; and that upon such an occasion as this. There was a certaine man of poore estate and small living, howbeit otherwise of good and honest cariage, and of all others that managed the publike affairs of State most popular and gracious with the commons: who was supposed to keepe as his espoused wife a kinswoman of his and cousin germain, an inheritresse; by whom he had great wealth, and became verie rich: for which he was accused judicially before the people; but upon a speciall favour that they bare unto him, they would not enquire into the cause in question; but not onely suppressed his bill of enditement, and let her go as quit of all crime, but also even they, enacted a statute; by vertue whereof, lawfull it was for all men from that time forward to marrie, as far as to their cousin germains, but in any higher or neerer degree of consanguinitie, they were expresly forbidden.

7.

_Wherefore is it not lawfull either for the husband to receive a gift of his wife, or for the wife of her husband._

MAY it not be, for that, as _Solon_ ordained that the donations and bequests, made by those that die shall stand good, unlesse they be such as a man hath granted upon necessitie, or by the inducement and flatterie of his wife: in which proviso, he excepted necessitie, as forcing and constraining the will; and likewise pleasure, as deceiving the judgement; even so have men suspected the mutuall gifts passing between the husband and the wife, and thought them to be of the same nature.

Or was it not thought, that giving of presents was of all other the least & worst signe of amity and goodwill (for even strangers and such as beare no love at all use in that sort to be giving) and in that regard they would banish out of marriage such kind of pleasing and curring favour; to the end that the mutuall love and affection between the parties should be free and without respect of salarie and gaine, even for it selfe and nothing else in the world.

Or because women commonly admit and entertaine straungers, as corrupted by receiving of presents and gifts at their hands, it was thought to stand more with honour and reputation, that wives should love their owne husbands, though they gave them nothing by way of gift.

Or rather, for that it was meet and requisit, that the goods of the husband should be common to the wife, and to the wife likewise of the husband: for the partie who receiveth a thing in gift, doth learne to repute that which was not given, to be none of his owne, but belonging to another: so that man and wife in giving never so little one to another, despoil and defraud themselves of all that is beside.

8.

_What might be the cause that they were forbidden to receive any gift either of [132]Sonne in law, or [133]Father in law?_

OF Sonne in law, for feare lest the gift might be thought by the meanes of the Father to passe about the returne unto the wife: and of the Father in law, because it was supposed meet and just, that he who gave not, should not likewise receive ought.[134]

9.

_What should be the reason that the Romans when they returned from some voyage out of a farre and forraine countrey, or onely from their ferme into the citie; if their wives were at home, used to send a messenger unto them before, for to give warning and advertisement of their comming?_

EITHER it was because this is a token of one that beleeveth and is verily perswaded that his wife intendeth no lewdnesse, nor is otherwise busied than well: whereas to come upon her at unwares and on a sodain, is a kind of forlaying and surprize. Or for that they make haste to send them good newes of their comming, as being assured that they have a longing desire, and doe expect such tidings.

Or rather because themselves would be glad to heare from them some good newes, to wit, whether they shall find them in good health when they come, and attending affectionately and with great devotion, their returne.

Or else because women ordinarily, when their husbands be away and from home, have many petie businesses and house affaires: and other whiles there fall out some little jarres and quarrels within doores with their servants, men or maidens: to the end therefore all such troubles and inconveniences might be overblowen, and that they might give unto their husbands a loving and amiable welcome home, they have intelligence given unto them before hand of their arrivall and approch.

10.

_What is the cause that when they adore and worship the gods, they cover their heads: but contrariwise when they meet with any honourable or worshipfull persons, if their heads haplie were then covered with their cover, they discover the same, and are bare headed._

FOR it seemeth that this fashion maketh the former doubt and braunch of the question more difficult to be assoiled: and if that which is reported of _Aeneas_ be true; namely, that as _Diomedes_ passed along by him whiles he sacrificed, he covered his head, and so performed his sacrifice; there is good reason and consequence, that if men be covered before their enemies, they should be bare when they encounter either their friends, or men of woorth and honour: for this maner of being covered before the gods, is not properly respective unto them, but occasioned by accident, and hath, since that example of _Aeneas_, beene observed and continued.

But if we must say somewhat else beside, consider whether it be not sufficient to enquire onely of this point; namely, why they cover their heads when they worship the gods, seeing the other consequently dependeth heereupon: for they stand bare before men of dignitie and authoritie, not to doe them any more honor thereby, but contrariwise to diminish their envie, for feare they might be thought to require as much reverence and the same honor as is exhibited to the gods, or suffer themselves, and take pleasure to bee observed and reverenced equally with them: as for the gods they adored them after this sort; either by way of lowlinesse and humbling themselves before their majestie, in covering and hiding their heads; or rather because they feared lest as they made their praiers, there should come unto their hearing, from without, any sinister voice or inauspicate and ominous osse: and to prevent such an object they drew their hood over their eares: And how true it is that they had a carefull eie and regard to meet with all such accidents, it may appeere by this, that when they went to any oracle for to be resolved by answer from thence upon a scrupulous doubt, they caused a great noise to be made all about them, with ringing of pannes or brasen basons.

Or it may well be, (as _Castor_ saith, comparing in concordance the Romane fashions with the rites of the Pythagoreans) for that the Dæmon or good angell within us, hath need of the gods helpe without, and maketh supplication with covering the head, giving thus much covertly to understand thereby, that the soule is likewise covered and hidden by the bodie.

11.

_Why sacrifice they unto_ Saturne _bare-headed_.

IS it because _Aeneas_ first brought up this fashion of covering the head at sacrifice; and the sacrifice to _Saturnus_ is much more auncient than his time?

Or, for that they used to be covered unto the celestiall gods: but as for _Saturne_ he is reputed a Subterranean or terrestriall god?

Or, in this respect, that there is nothing hidden, covered, or shadowed in Trueth? For among the Romans, _Saturne_ was held to be the father of Veritie.

12.

_Why doe they repute_ Saturne _the father of Trueth_.

IS it for that (as some Philosophers deeme) they are of opinion that [135]_Saturne_ is [136]Time? and Time you know well findeth out and revealeth the Truth.

Or, because as the Poets fable, men lived under _Saturnes_ reigne in the golden age: and if the life of man was then most just and righteous, it followeth consequently that there was much trueth in the world.

13.

_What is the reason that they sacrificed likewise unto the god whom they tearmed_ Honor, _with bare head? now a man may interpret_ Honor _to be as much as Glory and Reputation_.

IT is haply because Honor and glory is a thing evident, notorious, and exposed to the knowledge of the whole world: and by the same reason that they veile bonet before men of worship, dignitie, and honor, they adore also the deitie that beareth the name of Honor, with the head bare.

14.

_What may be the cause, that sonnes cary their Fathers and Mothers foorth to be enterred, with their heads hooded and covered: but daughters bare headed, with their haires detressed and hanging downe loose._

IS it for that Fathers ought to be honored as gods by their male children, but lamented and bewailed as dead men by their daughters, and therefore the law having given and graunted unto either sex that which is proper, hath of both together made that which is beseeming and convenient.

Or, it is in this regard, that unto sorrow and heaviness, that is best beseeming which is extraordinarie and unusuall: now more ordinarie it is with women to go abroad with their heads veiled and covered: and likewise with men, to be discovered and bare headed. For even among the Greeks when there is befallen unto them any publike calamitie, the manner and custome is, that the women should cut of the hayres of their head, and the men weare them long; for that otherwise it is usuall that men should poll their heads, and women keepe their haire long. And to prove that sonnes were wont to be covered; in such a case, and for the said cause, a man may alledge that which _Varro_ hath written; namely, that in the solemnitie of funerals, and about the tombs of their fathers, they carry themselves with as much reverence and devotion as in the temples of the gods: in such sort, as when they have burnt the corps in the funeral fire, so soone as ever they meet with a bone, they pronounce, that he who is dead, is now become a god. On the contrary side, women were no wise permitted to vaile and cover their heads. And we find upon record, that the first man who put away and divorced his wife was _Spurius Carbilius_, because she bare him no children; the second, _Sulpitius Gallus_, for that he saw her to cast a robe over her head: and the third _Publius Sempronius_, for standing to behold the solemnitie of the funerall games.

15.

_How it commeth to passe, that considering the Romans esteemed Terminus a god, and therefore in honour of him celebrated a feast called thereupon_ Terminalia, _yet they never killed any beast in sacrifice unto him_?

IT is because _Romulus_ did appoint no bonds and limits of his countrey, to the end that he might lawfully set out and take in where pleased him, and repute all that land his owne so far as, (according to that saying of the Lacedæmonian) his speare or javelin would reach? But _Numa Pompilius_ a just man and politick withall, one who knew well how to govern, and that by the rule of Philosophie, caused his territorie to be confined betweene him and his neighbour nations, and called those frontier bonds by the name of _Terminus_ as the superintendent, over-seer and keeper of peace and amitie between neighbours; and therefore he supposed, that this _Terminus_ ought to be preserved pure and cleane from all blood, and impollute with any murder.

16.

_What is the reason that it is not lawfull for any maid servants to enter into the temple of the goddesse_ [137]Leucothea? _and the Dames of_ Rome, _bringing in thither one alone and no more with them, fall to cuffing and boxing her about the eares and cheeks_.

AS for the wench that is thus buffeted, it is a sufficient signe and argument, that such as she, are not permitted to come thither: now for all others they keepe them out in regard of a certaine poeticall fable reported in this wise: that ladie _Ino_ being in times past jealous of her husband, and suspecting him with a maid servant of hers, fell mad, and was enraged against her owne sonne: this servant the Greeks say, was an Aetolian borne, and had to name Antiphera: and therefore it is that heere among us in the citie of _Chæronea_, before the temple or chappell of _Matuta_, the sexton taking a whip in his hand crieth with a loud voice: No man servant or maid servant be so hardie as to come in heere; no Aetolian hee or shee presume to enter into this place.

17.

_What is the cause that to this goddesse, folke pray not for any blessings to their owne children, but for their nephews onely, to wit, their brothers or sisters children?_

MAY it not be that _Ino_ being a ladie that loved her sister wonderous well, in so much as she suckled at her owne breast a sonne of hers: but was infortunate in her owne children?

Or rather, because the said custome is otherwise very good and civill, inducing and moving folks hearts to carie love and affection to their kinreds.

18.

_For what cause, were many rich men wont to consecrate and give unto_ Hercules _the Disme or tenth of all their goods_?

WHY may it not be upon this occasion, that _Hercules_ himselfe being upon a time at [138]_Rome_, sacrifice the tenth cow of all the drove which he had taken from _Gerion_?

Or for that he freed and delivered the Romans from the tax and tribute of the Dismes which they were wont to pay out of their goods unto the Tuskans.

Or in case this may not go current for an authenticall historie, and worthie of credit; what and if we say that unto _Hercules_ as to some great bellie god, and one who loved good cheere, they offered and sacrificed plenteously and in great liberalitie?

Or rather, for that by this meanes they would take downe and diminish a little, their excessive riches which ordinarily is an eie-sore and odious unto the citizens of a popular state, as if they meant to abate and bring low (as it were) that plethoricall plight and corpulency of the bodie, which being growen to the height is daungerous: supposing by such cutting off, and abridging of superfluities, to do honour and service most pleasing unto _Hercules_, as who joied highly in frugalitie: for that in his life time he stood contented with a little, and regarded no delicacie or excesse whatsoever.

19.

_Why begin the Romans their yeere at the moneth Januarie?_

FOR in old time the moneth of March was reckoned first, as a man may collect by many other conjectures, and by this specially, that the fift moneth in order after March was called _Quintilis_, and the sixt moneth _Sextilis_, and all the rest consequently one after another until you come to the last, which they named December, because it was the tenth in number after March: which giveth occasion unto some for to thinke & say, that the Romans (in those daies) determined and accomplished their compleat yeere, not in twelve moneths but in ten: namely, by adding unto everie one of those ten moneths certain daies over and above thirtie. Others write, that December indeed was the tenth moneth after March; but Januarie was the eleventh, and Februarie the twelfth: in which moneth they used certaine expiatorie and purgatorie sacrifices, yea, and offered oblations unto the dead (as it were) to make an end of the yere. Howbeit afterwards they transposed this order, and ranged Januarie in the first place, for that upon the first day thereof, which they call the Calends of Januarie; the first Consuls that ever bare rule in _Rome_ were enstalled, immediatly upon the deposition and expulsion of the kings out of the citie. But there seemeth to be more probability & likelihood of truth in their speech, who say, that _Romulus_ being a martiall prince, and one that loved warre and feats of armes, as being reputed the sonne of _Mars_, set before all other moneths, that which caried the name of his father: howbeit _Numa_ who succeeded next after him, being a man of peace, and who endevored to withdraw the hearts and minds of his subjects and citizens from warre to agriculture, gave the prerogative of the first place unto Januarie, and honoured _Janus_ most, as one who had beene more given to politick government, and to the husbandrie of ground, than to the exercise of warre and armes.

Consider moreover, whether _Numa_ chose not this moneth for to begin the yeere withall, as best sorting with nature in regard of us; for otherwise in generall, there is no one thing of all those that by nature turne about circularly, that can be said first or last, but according to the severall institutions and ordinances of men, some begin the time at this point, others at that. And verely they that make the Winter solstice or hibernall Tropick the beginning of their yeere, do the best of all others: for that the Sunne ceasing then to passe farther, beginneth to returne and take his way againe toward us: for it seemeth, that both according to the course of nature, and also in regard of us, this season is most befitting to begin the yeere: for that it increaseth unto us the time of daie light, and diminisheth the darknesse of night, and causeth that noble starre or planet to approch neerer and come toward us, the lord governour and ruler of all substance transitorie and fluxible matter whatsoever.

20.

_Why do women when they dresse up and adorne the chappell or shrine of their feminine goddesse, whom they call_ Bona, _never bring home for that purpose any branches of Myrtle tree: and yet otherwise have a delight to employ all sorts of leaves and flowers_?

MAY it not be, for that, as some fabulous writers tell the tale, there was one [139]_Flavius_ a soothsaier had a wife, who used secretely to drinke wine, and when she was surprised and taken in the manner by her husband, she was well beaten by him with myrtle rods: and for that cause they bring thither no boughs of myrtle: marry they offer libations unto this goddesse of wine, but forsooth they call it Milke.

Or is it not for this cause, that those who are to celebrate the ceremonies of this divine service, ought to be pure and cleane from all pollutions, but especially from that of _Venus_ or lechery? For not onely they put out of the roome where the service is performed unto the said goddesse _Bona_, all men, but also whatsoever is besides of masculine sex; which is the reason that they so detest the myrtle tree, as being consecrated unto _Venus_, insomuch as it should seeme they called in old time that _Venus_, _Myrtea_, which now goeth under the name, of _Murcia_.

21.

_What is the reason that the Latines doe so much honour and reverence the Woodpecker, and forbeare altogether to do that bird any harme?_

IS it for that _Picus_ was reported in old time by the enchantments and sorceries of his wife, to have changed his owne nature, and to be metamorphozed into a Woodpecker; under which forme he gave out oracles, and delivered answeres unto those who propounded unto him any demaunds?

Or rather, because this seemeth a meere fable, and incredible tale: there is another storie reported, which carieth more probabilitie with it, and soundeth neerer unto trueth. That when _Romulus_ and _Remus_ were cast foorth and exposed to death; not onely a female woolfe gave them her teats to sucke, but also a certeine Woodpecker flew unto them, and brought them food in her bill, and so fedde them: and therefore haply it is, that ordinarily in these daies wee may see, as _Nigidius_ hath well observed; what places soever at the foot of an hill covered and shadowed with oakes or other trees a Woodpecker haunteth, thither customably you shall have a woolfe to repaire.

Or peradventure, seeing their maner is to consecrate unto every god one kinde of birde or other, they reputed this Woodpecker sacred unto _Mars_, because it is a couragious and hardy bird, having a bill so strong, that he is able to overthrow an oke therewith, after he hath jobbed and pecked into it as farre as to the very marrow and heart thereof.

22.

_How is it that they imagine_ Janus _to have had two faces, in which maner they use both to paint and also to cast him in mold_.

IS it for that he being a Græcian borne, came from _Perrhœbia_, as we finde written in histories; and passing forward into _Italy_, dwelt in that countrey among the Barbarous people, who there lived, whose language and maner of life he changed?

Or rather because he taught and perswaded them to live together after a civill and honest sort, in husbandry and tilling the ground; whereas before time their manners were rude, and their fashions savage without law or justice altogether.

23.

_What is the cause that they use to sell at_ Rome _all things perteining to the furniture of Funerals, within the temple of the goddesse_ Libitina, _supposing her to be Venus_.

THIS may seeme to be one of the sage and philosophicall inventions of king _Numa_, to the end that men should learne not to abhorre such things, nor to flie from them, as if they did pollute and defile them?

Or else this reason may be rendred, that it serveth for a good record and memoriall, to put us in minde, that whatsoever had a beginning by generation, shall likewise come to an end by death; as if one and the same goddesse were superintendent and governesse of nativitie and death: for even in the city of _Delphos_ there is a pretie image of _Venus_, surnamed _Epitymbia_; that is to say sepulchrall: before which they use to raise and call foorth the ghosts of such as are departed, for to receive the libaments and sacred liquors powred foorth unto them.

24.

_Why have the Romans in every moneth three beginnings as it were, to wit, certeine principall and prefixed or preordeined[140] daies, and regard not the same intervall or space of daies betweene?_

IS it because as _Juba_ writeth in his chronicles, that the chiefe magistrates were wont upon the first day of the moneth to call and summon the people; whereupon it tooke the name of _Calends_: and then to denounce unto them that the _Nones_ should be the fift day after; and as for the _Ides_ they held it to be an holy and sacred day?