Chapter 7

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?

Isit 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 mencommit, 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.

Mayit not be that they judged it an execrable superstition, to sacrifice a man or womanunto 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 ofSibylla. For reported it is, that one of their votaries or Vestall nunnes namedHelbia, 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 ofRome. Upon this there was a servantbelonging 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 wasEutetius, 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 ofSibyllaesprophesies, 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?

Wasit 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 asMyson(by report) answered untoChilo, 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, norconcluded 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 thesunne 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?

Wasit in memoriall of that accord and league which they made with the Sabines? for after that they had ravished & carried away theirdaughters, 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?

Isit for that it commeth betweene Aprill and June? whereof the one is consecrated untoVenus, and the other toJuno, 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 timethey threw downe men themselves alive? And this is the reason of the custome now a daies, that the priestresse ofJunonamedFlamina, 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 worshipMercurie: and in truth it beareth the name ofMaja,Mercuriesmother.

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

As for old age itVenusbids farewell,And with old folke, Venusis not pleasd well.

As for old age itVenusbids farewell,

And with old folke, Venusis 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?

Isnot 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 asLycurgusfor the same reason would that the dores, windowes, and roofes of houses should be framed with the saw and the axe onely, without use of any other toole or instrument, intending thereby to chase out of the common-weale all curiositie and wastfull superfluitie.

Or doth not this parting of the haires, give covertly to understand, a division and separation, as if mariage & the bond of wedlock, were notto 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 untoJuno: now it is plaine that the javelin is consecrated untoJuno, 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 surnamedQuiritis, for they called in old time a speareQuiris, upon which occasionMarsalso (as they say) is namedQuiris.

88.

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

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

89.

Why call theyQuirinalia,the Feast of fooles?

Whetherit is because (asJubawriteth) 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 calledFornacalia. 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 untoHercules,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 asVarrohath left in writing?

Isnot this the reason of naming no god in their sacrifice, for that they esteeme him but ademigod; and some there be who hold, that whiles he lived heere upon the earth,Evandererected 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 dogCerberus, and above all others, whenOeonusthe sonne ofLicymniuswas 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 brotherIphicles.

91.

Wherefore was it not lawfull for the Patricians or nobles ofRometo dwell upon the mount Capitoll?

Mightit not be in regard ofM. Manlius, who dwelling there attempted and plotted to be king ofRome, and to usurpe tyrannie; in hatred and detestation of whom, it is said, thatever after those of the house ofManlij, might not haveMarcusfor their fore-name?

Or rather was not this an old feare that the Romans had (time out of mind)? For albeitValerius Poplicolawas 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?

Wasit 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 isdedicated untoJupiterandJuno, 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?

Isit not because at the foundation ofRome, there appeared twelve of them untoRomulus? 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 ofHercules, if that be true whichHerodotusreporteth: namely, thatHerculestooke 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 asAeschylusthe poet writeth:

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

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 doetell, 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 ofAesculapiuswithout the citie ofRome?

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

Or in this respect, that this godAesculapiuswas sent for out of the citieEpidaurus. Andtrue 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?

Astouching 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 calledλάθυροςand the otherἐρεβινθοςwhich words seeme to be derived ofErebus, that signifieth the darknesse of hell, and ofLethe, 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?

Isthis the cause, for that the maner is to burne the bodies of them that be dead: and toburie (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 theIdesof 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 untoMars,and at the time thereof, there comes one behinde, that cutteth off his taile, which he carrieth immediatly into the temple calledRegia,and therewith imbrueth the altar with blood: and for the head of the said horse, one troupe there is comming out of the street calledVia sacra,and another from that which they nameSuburra,who encounter and trie out by fight who shall have it?

Maynot the reason be (as some doe alledge) that they have an opinion, how the citie ofTroywas 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 nobleTroydescendedAnd by the way withLatinsissue blended.

As men from blood of nobleTroydescended

And by the way withLatinsissue blended.

Or because an horse is a couragious, martiall and warlike beast; and ordinarily, men use topresent 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, untoMars, 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?

Whetheris 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.

Isit 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 ifthey 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 ofSextilis,all servants as well maids, as men make holy-day and women that are wives love then especially to wash and cleanse their heads?

Mightnot this be a cause, for that kingServiusupon 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; haplyat 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 callBullæ?

Peradventureto 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 ofTarquinius? 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 themwere 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 andsignes of childhood. For there is no apparance or probabilitie, of that whichVarroalledgeth, saying: That because the Aeolians in their Dialect do callΒουλη, that is to say, Counsell,Βολλα, therefore such children for a signe and presage of wisdome and good counsell, carried this jewell, which they namedBulla.

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 (asEmpedoclessaith) 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?

Maythere not be a naturall reason rendred hereof, that they should impose the namessooner 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 tearmeSpurios?

Forwe may not thinke as the Greeks holde, and as oratours give out in their pleas, that this wordSpurius, is derived ofSpora, that is tosay, naturall seed, for that such children are begotten by the seed of many men mingled and confounded together.

But surely thisSpurius, is one of the ordinary fore-names that the Romans take, such asSextus,Decimus, andCaius. 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, andMarcius, withT,L,M; or with twaine, asSpuriusandCneus, withSp.andCn.or at most with three asSextus&Servius, withSex.andSer.Spuriusthen is one of their fore-names which is noted with two lettersS.andP.which signifieth asmuch, asSine Patre, that is to say, without a father; forS.standeth forSine, that is to say, without; andP.forpatre, that is to say a father. And heereupon grew the error, for thatSine patre, andSpuriusbe 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 languagethe nature or privities of a woman,Sporios, and thereupon afterwards as it were by way of reproch, they called himSpurius, who had to his mother a woman unmaried and not lawfully espoused.

104.

Why isBacchuscalled with them, Liber Pater?

Isit 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 (asAlexandersaid) because the Greeks calledBacchus, Dionysos Eleuthereus, that is to say,Bacchusthe Deliverer: and they might call him so, of a city inBœotia, namedEleutheræ.

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?

Wasit for that (asVarrosaith) 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 ashamedthereof; 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 ofPrimigenia,which a man may interpret First begotten or first borne?

Isit for that (as some say)Serviusbeing by chance borne of a maid-servant and acaptive, had Fortune so favourable unto him, that he reigned nobly and gloriously, king atRome? For most Romans are of this opinion.

Or rather, because Fortune gave unto the city ofRomeher 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?

Isit for that cause, which asClaudius Rufushath left in writing? for he reporteth that many yeeres ago, and namely, in those daies whenCajus SulpitiusandLicinius Stolowere Consuls, there raigned a great pestilence atRome, such a mortalitie as comsumed all the stage plaiers indifferently one with another. Whereupon at their instant praier and request, there repaired out ofTuscanetoRome, many excellent and singular actours in this kinde: among whom, he who was of greatest reputation, and had caried the name longest in all theaters, for his rare gift and dexteritie that way, was calledHister; of whose name all other afterwards were tearmedHistriones.

108.

Why espoused not the Romans in mariage those women who were neere of kin unto them?

Wasit because they were desirous to amplifie and encrease their alliances, and acquire more kinsfolke, by giving their daughters in mariage to others, and by taking to wife others than their owne kinred?

Or for that they feared in such wedlockthe jarres and quarrels of those who be of kin, which are able to extinguish and abolish even the verie lawes and rights of nature?

Or else, seeing as they did, how women by reason of their weaknesse and infirmitie stand in need of many helpers, they would not have men to contract mariage, nor dwell in one house with those who were neere in blood to them, to the end, that if the husband should offer wrong and injurie to his wife, her kinsfolke might succour and assist her.

109.

Why is it not lawfull forJupiterspriest, whom they nameFlamen Dialisto handle or once touch meale or leaven.

Formeale, is it not because it is an unperfect and raw kind of nourishment? for neither continueth it the same that it was, to wit, wheat, &c. nor is that yet which it should be, namely bread: but hath lost that nature which it had before of seed, and withall hathnot gotten the use of food and nourishment. And hereupon it is, that the poet calleth meale (by a Metaphor or borrowed speech)Mylephaton, which is as much to say, as killed and marred by the mill in grinding: and as for leaven, both it selfe is engendered of a certaine corruption of meale, and also corrupteth (in a maner) the whole lumpe of dough, wherein it is mixed: for the said dough becommeth lesse firme and fast than it was before, it hangeth not together; and in one word the leaven of the paste seemeth to be a verie putrifaction and rottennesse thereof. And verely if there be too much of the leaven put to the dough, it maketh it so sharpe and soure that it cannot be eaten, and in verie truth spoileth the meale quite.

110.

Wherefore is the said priest likewise forbidden to touch raw flesh?

Isit by this custome to withdraw him farre from eating of raw things?

Or is it for the same cause that he abhorreth and detesteth meale? for neither is it any more a living animall, nor come yet to be meat: for by boiling and rosting it groweth to such an alteration, as changeth the verie forme thereof: whereas raw flesh and newly killed is neither pure and impolluted to the eie, but hideous to see to; and besides, it hath (I wot not what) resemblance to an ougly sore or filthie ulcer.

111.

What is the reason that the Romans have expresly commaunded the same priest orFlamenofJupiter,not onely to touch a dogge or a goat, but not so much as to name either of them?

Tospeake of the Goat first, is it not for detestation of his excessive lust and lecherie; and besides for his ranke and filthie savour? or because they are afraid of him, as of a diseased creature and subject to maladies? for surely, there seemeth not to be a beast in the world somuch given to the falling sicknesse, as it is; nor infecteth so soone those that either eat of the flesh or once touch it, when it is surprised with this evill. The cause whereof some say to be the streightnesse of those conduits and passages by which the spirits go and come, which oftentimes happen to be intercepted and stopped. And this they conjecture by the small and slender voice that this beast hath; & the better to continue the same, we do see ordinarily, that men likewise who be subject to this malady, grow in the end to have such a voice as in some sort resembleth the bleating of goats. Now, for the Dog, true it is haply that he is not so lecherous, nor smelleth altogether so strong and so ranke as doth the Goat; and yet some there be who say, that a Dog might not be permitted to come within the castle ofAthens, nor to enter into the Isle ofDelos, because forsooth he lineth bitches openly in the sight of everie man, as if bulls, boares, and stalions had their secret chambers, to do their kind with females, and did not leape and cover them in the broad fieldand open yard, without being abashed at the matter.

But ignorant they are of the true cause indeed: which is, for that a Dog is by nature fell, and quarelsome, given to arre and warre upon a verie small occasion: in which respect men banish them from sanctuaries, holy churches, and priviledged places, giving thereby unto poore afflicted suppliants, free accesse unto them for their safe and sure refuge. And even so verie probable it is, that thisFlamenor priest ofJupiterwhom they would have to be as an holy, sacred, and living image for to flie unto, should be accessible and easie to be approached unto by humble suters, and such as stand in need of him, without any thing in the way to empeach, to put backe, or to affright them: which was the cause that he had a little bed or pallet made for him, in the verie porch or entrie of his house; and that servant or slave, who could find meanes to come and fall downe at his feet, and lay hold on his knees was for that day freed from the whip, and past danger of all other punishment: say hewere a prisoner with irons, and bolts at his feet that could make shift to approch neere unto this priest, he was let loose, and his gives and fetters were throwen out of the house, not at the doore, but flung over the verie roofe thereof.

But to what purpose served all this, and what good would this have done, that he should shew himselfe so gentle, so affable, and humane, if he had a curst dog about him to keepe his doore, and to affright, chase and scarre all those away who had recourse unto him for succour. And yet so it is, that our ancients reputed not a dog to be altogether a clean creature: for first and formost we doe not find that he is consecrated or dedicated unto any of the celestial gods; but being sent unto terrestrial & infernallProserpinainto the quarrefires and crosse high waies to make her a supper, he seemeth to serve for an expiatorie sacrifice to divert and turne away some calamitie, or to cleanse some filthie ordure, rather than otherwise: to say nothing, that inLacedæmon, they cut and slit dogs down along the mids, and so sacrifice them toMarsthe most bloody god of all others. And the Romanes themselves upon the feastLupercalia, which they celebrate in the lustrall moneth of Purification, called February, offer up a dog for a sacrifice: and therefore it is no absurditie to thinke, that those who have taken upon them to serve the most soveraigne and purest god of all others, were not without good cause forbidden to have a dog with them in the house, nor to be acqainted and familiar with him.

112.

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