ROMANE QVESTIONS.

What is the reason that new wedded wives are bidden to touch fire and water?

Initial I

s it because that among the elements and principles, whereof are composed naturall bodies, the one of these twaine, to wit, fire is the male, and water the female, of which, that infuseth the beginning of motion, and this affoordeth the propertie of the subject and matter?

2. Or rather, for that, as the fire purgeth, and water washeth; so a wife ought to continue pure, chaste and cleane all her life.

3. Or is it in this regard, that as fire without humidity, yeeldeth no nourishment, but is dry; and moisture without heat is idle, fruitlesse andbarren; even so the male is feeble, and the female likewise, when they be apart and severed a sunder: but the conjunction of two maried folke yeeldeth unto both, their cohabitation and perfection of living together.

4. Or last of all, because man and wife ought not to forsake and abandon one another, but to take part of all fortunes; though they had no other good in the world common betweene them, but fire and water onely.

How is it, that they use to light at weddings five torches, and neither more nor lesse, which they call Wax-lights.

1.Whetheris it asVarrosaith, because the Prætours or generals of armies use three, and the Aediles two: therefore it is not meet that they should have more than the Prætours and Aediles together: considering that new maried folke goe unto the Aediles to light their fire?

2. Or, because having use of many numbers, the odde number seemed unto them as in all other respects better, and more perfect than theeven: so it was fitter and more agreeable for mariage: for the even number implieth a kinde of discord and division, in respect of the equall parts in it, meet for siding, quarrell, and contention: whereas the odde number cannot be divided so just and equally, but there will remaine somewhat still in common for to be parted. Now among al odde numbers, it seemeth that Cinque is most nuptial, & best beseeming mariage; for that Trey is the first odde number, & Deuz the first even; of which twaine, five is compounded, as of the male and the female.

3. Or is it rather, because light is a signe of being and of life: and a woman may beare at the most five children at one burden; and so they used to cary five tapers or waxe candels?

4. Or lastly, for that they thought, that those who were maried had need of five gods and goddesses: namely,Jupiter[131]genial,Junogenial,Venus,Suade, and above allDiana; whom (last named) women in their labour and travell of childe-birth, are wont to call upon for helpe.

What is the cause that there being many Temples ofDianainRome,into that onely which standeth in the Patrician street, men enter not.

1.Isit not because of a tale which is told in this maner: In old time a certeine woman being come thither for to adore and worship this goddesse, chaunced there to bee abused and suffer violence in her honor: and he who forced her, was torne in pieces by hounds: upon which accident, ever after, a certeine superstitious feare possessed mens heads, that they would not presume to goe into the said temple.

Wherefore is it, that in other temples ofDianamen are woont ordinarily to set up and fasten Harts hornes; onely in that which is upon mountAventine;the hornes of oxen and other beefes are to be seen.

Mayit not be, that this is respective to the remembrance of an ancient occurrent thatsometime befell? For reported it is that long since in the Sabines countrey, oneAntion Coratiushad a cow, which grew to be exceeding faire and woonderfull bigge withall above any other: and a certeine wizard or soothsaier came unto him and said: How predestined it was that the citie which sacrificed that cow untoDianain the mountAventine, should become most puissant and rule allItaly: ThisCoratiustherefore came toRomeof a deliberate purpose to sacrifice the said cow accordingly: but a certaine houshold servant that he had, gave notice secretly unto kingServius Tulliusof this prediction delivered by the abovesaid soothsaier: whereuponServiusacquainted the priest ofDiana,Cornelius, with the matter: and therefore whenAntionCoratiuspresented himselfe for to performe his sacrifice,Corneliusadvertised him, first to goe downe into the river, there to wash; for that the custome and maner of those that sacrificed was so to doe: now whilesAntionwas gone to wash himselfe in the river,Serviussteps into his place, prevented his returne, sacrificed the cow unto the goddesse, and nailed up the hornes when hehad so done, within her temple.Jubathus relateth this historie, andVarrolikewise, saving thatVarroexpressely setteth not downe the name ofAntion, neither doth he write that it wasCorneliusthe priest, but the sexton onely of the church that thus beguiled the Sabine.

Why are they who have beene falsly reported dead in a strange countrey, although they returne home alive, not received nor suffred to enter directly at the dores, but forced to climbe up to the tiles of the house, and so to get downe from the roufe into the house?

Varrorendreth a reason heereof, which I take to be altogether fabulous: for hee writeth, that during the Silician warre, there was a great battell fought upon the sea, and immediately upon it, there ranne a rumour of many that they were dead in this fight; who notwithstanding, they returned home safe, died all within a little while after: howbeit, one there was among the rest, who when he would have entred into his owne house, found the dore of the owne accord fastshut up against him; and for all the forcible meanes that was made to open the same, yet it would not prevaile: whereupon this man taking up his lodging without, just before his dore, as he slept in the night, had a vision which advertised and taught him how he should from the roofe of the house let himselfe downe by a rope, and so get in: now when he had so done, he became fortunate ever after, all the rest of his life; and hee lived to be a very aged man: and heereof arose the foresaid custome, which alwaies afterwards was kept and observed.

But haply this fashion may seeme in some sort to have beene derived from the Greeks: for inGreecethey thought not those pure and cleane who had beene caried foorth for dead to be enterred; or whose sepulchre and funerals were solemnized or prepared: neither were such allowed to frequent the company of others, nor suffred to come neere unto their sacrifices. And there goeth a report of a certaine man namedAristinus, one of those who had beene possessed with this superstition, how he sent unto the oracle ofApolloatDelphos, for to makesupplication and praier unto the god, for to bee delivered out of this perplexed anxietie that troubled him by occasion of the said custome or law then in force: and that the prophetessePythiareturned this answer:

Looke whatsoever women doe in childbed newly laid,Unto their babes, which they brought foorth, the verie same I saySee that be done to thee againe: and after that be sure,Unto the blessed gods with hands to sacrifice, most pure.

Looke whatsoever women doe in childbed newly laid,

Unto their babes, which they brought foorth, the verie same I say

See that be done to thee againe: and after that be sure,

Unto the blessed gods with hands to sacrifice, most pure.

Which oracle thus delivered,Aristinushaving well pondered and considered, committed himselfe as an infant new borne unto women for to be washed, to be wrapped in swadling clothes, and to be suckled with the brest-head: after which, all such others, whom we callHysteropotmous, that is to say, those whose graves were made, as if they had beene dead, did the semblable. Howbeit, some doe say, that beforeAristinuswas borne, these ceremonies were observed about thoseHistropotmi, and that thiswas a right auncient custome kept in the semblable case: and therefore no marvell it is, that the Romans also thought, that such as were supposed to have beene once buried, and raunged with the dead in another world, ought not to enter in at the same porch, out of which they goe, when they purpose to sacrifice unto the gods, or at which they reenter when they returne from sacrifice: but would have them from above to descend through the tiles of the roufe into the close house, with the aire open over their heads: for all their purifications ordinarily they performed without the house abroad in the aire.

Why doe women kisse the lips of their kinsfolks?

Isit as most men thinke, for that women being forbidden to drinke wine, the manner was brought up: That whensoever they met their kinsfolke, they should kisse their lips, to the end they might not be unknowen, but convicted if they had drunke wine? or rather for another reason, whichAristotlethe philosopher hathalledged? for as touching that occasion, which is so famous and commonly voiced in every mans mouth, yea, and reported of divers and sundrie places; it was no doubt the hardy attempt executed by the dames ofTroie, and that upon the coasts ofItaly; for when the men upon their arrivall were landed; the women in the meanewhile set fire upon their ships, for very desire that they had to see an end once, one way or other of their long voiage, & to be delivered frõ their tedious travel at sea: but fearing the fury of their men, when they should returne, they went forth to meet their kinsfolke and friends upon the way, and welcomed them with amiable embracing & sweet kisses of their lips: by which means having appeased their angrie mood, and recovered their favours, they continued ever after, the custome of kind greeting and loving salutation in this manner.

Or was not this a priviledge granted unto women for their greater honour and credit; namely, to be knowen and seen for to have many of their race and kinred, and those of good worth and reputation?

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 ofenditement, 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.

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

Mayit not be, for that, asSolonordained 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 presentswas 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.

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

OfSonne 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]

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?

Eitherit was because this is a token of one that beleeveth and is verily perswaded that hiswife 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.

Forit seemeth that this fashion maketh the former doubt and braunch of the question more difficult to be assoiled: and if that which is reported ofAeneasbe true; namely, that asDiomedespassed 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 ofAeneas, beene observed and continued.

But if we must say somewhat else beside, consider whether it be not sufficient to enquireonely 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 tobe made all about them, with ringing of pannes or brasen basons.

Or it may well be, (asCastorsaith, 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 untoSaturnebare-headed.

Isit becauseAeneasfirst brought up this fashion of covering the head at sacrifice; and the sacrifice toSaturnusis much more auncient than his time?

Or, for that they used to be covered unto the celestiall gods: but as forSaturnehe 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,Saturnewas held to be the father of Veritie.

12.

Why doe they reputeSaturnethe father of Trueth.

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

Or, because as the Poets fable, men lived underSaturnesreigne 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 tearmedHonor,with bare head? now a man may interpretHonorto be as much as Glory and Reputation.

Itis haply because Honor and glory is a thing evident, notorious, and exposed to theknowledge 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.

Isit 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 headsveiled 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 whichVarrohath 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 wasSpurius Carbilius, because she bare him no children; the second,Sulpitius Gallus, for that he saw her to cast arobe over her head: and the thirdPublius 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 thereuponTerminalia,yet they never killed any beast in sacrifice unto him?

Itis becauseRomulusdid 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? ButNuma Pompiliusa 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 ofTerminusas the superintendent, over-seer and keeper of peace and amitie between neighbours;and therefore he supposed, that thisTerminusought 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 ofRome,bringing in thither one alone and no more with them, fall to cuffing and boxing her about the eares and cheeks.

Asfor 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 ladieInobeing 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 usin the citie ofChæronea, before the temple or chappell ofMatuta, 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?

Mayit not be thatInobeing 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 untoHerculesthe Disme or tenth of all their goods?

Whymay it not be upon this occasion, thatHerculeshimselfe being upon a time at[138]Rome, sacrifice the tenth cow of all the drove which he had taken fromGerion?

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 untoHerculesas 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 odiousunto 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 untoHercules, 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?

Forin 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 calledQuintilis, and the sixt monethSextilis, 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 inRomewere 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, thatRomulusbeing a martiall prince, and one that loved warre and feats of armes, as being reputed the sonne ofMars, set before all other moneths, that which caried the name of his father: howbeitNumawhosucceeded 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 honouredJanusmost, 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, whetherNumachose 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 itincreaseth 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 callBona,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?

Mayit not be, for that, as some fabulous writers tell the tale, there was one[139]Flaviusa 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 areto celebrate the ceremonies of this divine service, ought to be pure and cleane from all pollutions, but especially from that ofVenusor lechery? For not onely they put out of the roome where the service is performed unto the said goddesseBona, all men, but also whatsoever is besides of masculine sex; which is the reason that they so detest the myrtle tree, as being consecrated untoVenus, insomuch as it should seeme they called in old time thatVenus,Myrtea, which now goeth under the name, ofMurcia.

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?

Isit for thatPicuswas 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 whenRomulusandRemuswere 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, asNigidiushath 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 untoMars, 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 imagineJanusto have had two faces, in which maner they use both to paint and also to cast him in mold.

Isit for that he being a Græcian borne, came fromPerrhœbia, as we finde written in histories; and passing forward intoItaly, 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 atRomeall things perteining to the furniture of Funerals, within the temple of the goddesseLibitina,supposing her to be Venus.

Thismay seeme to be one of the sage and philosophicall inventions of kingNuma, to the end that men should learne not to abhorre suchthings, 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 ofDelphosthere is a pretie image ofVenus, surnamedEpitymbia; 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?

Isit because asJubawriteth in his chronicles, that the chiefe magistrates were wont upon thefirst day of the moneth to call and summon the people; whereupon it tooke the name ofCalends: and then to denounce unto them that theNonesshould be the fift day after; and as for theIdesthey held it to be an holy and sacred day?

Or for that they measuring and determining the time according to the differences of the moone, they observed in her every moneth three principall changes and diversities: the first, when she is altogether hidden, namely during her conjunction with the sunne; the second when she is somewhat remooved from the beames of the sunne, & beginneth to shew herselfe croissant in the evening toward the West whereas the sunne setteth; the third, when she is at the full: now that occultation and hiding of hers in the first place, they named Calends, for that in their tongue whatsoever is secret & hidden, they say it is [Clam] and to hide or keepe close, they expresse by this word [Celare;] and the first day of the moones illumination, which wee heere inGreecetearmeNoumenia, that is to say, the new-moone, they called by a most just nameNonæ, for that which is new and yoong,they tearmeNovum, in manner as wee doeνὲον. As for theIdes, they tooke their name of this wordεἶδὸς, that signifieth beautie; for that the moone being then at the full, is in the very perfection of her beautie: or haply they derived this denomination ofDios, as attributing it toJupiter: but in this we are not to search out exactly the just number of daies, nor upon a small default to slander and condemne this maner of reckoning, seeing that even at this day, when the science of Astrologie is growen to so great an increment, the inequalitie of the motion, and course of the moone surpasseth all experience of Mathematicians, and cannot be reduced to any certeine rule of reason.

25.

What is the cause that they repute the morrowes afterCalends, Nones,andIdes,disasterous or dismall daies, either for to set forward upon any journey or voiage, or to march with an army into the field?

Isit because as many thinke, and asTitus Liviushath recorded in his storie; the Tribunesmilitarie, at what time as they had consular and soveraigne authoritie, went into the field with the Romane armie the morrow after theIdesof the monethQuintilis, which was the same that July now is, and were discomfited in a battell by the Gaules, neere unto the riverAllia: and cõsequently upon that overthrow, lost the very city it selfe ofRome: by which occasion the morrow after theIdes, being held and reputed for a sinister and unluckie day; superstition entring into mens heads, proceeded farther (as she loveth alwaies so to doe) and brought in the custome for to hold the morrow after theNones, yea, and the morrow after theCalends, as unfortunate, and to be as religiously observed in semblable cases.

But against this there may be opposed many objections: for first and formost, they lost that battell upon another day, and calling itAlliensis, by the name of the riverAllia, where it was strucken, they have it in abomination for that cause. Againe, whereas there be many daies reputed dismal and unfortunate, they doe not observe so precisely and with so religious feare,other daies of like denomination in every moneth, but ech day apart onely in that moneth wherein such and such a disaster, hapned: and that the infortunitie of one day should draw a superstitious feare simply upon all the morrowes afterCalends,Nones, andIdes, carieth no congruitie at all, nor apparence of reason.

Consider moreover and see, whether, as of moneths they used to consecrate the first to the gods celestiall; the second to the terrestriall, or infernall, wherein they performe certeine expiatorie ceremonies and sacrifices of purification, and presenting offirings and services to the dead: so of the daies in the moneth, those which are chiefe and principall, as hath beene said, they would not have to be kept as sacred and festivall holidaies; but such as follow after, as being dedicated unto the spirits, calledDæmons, and those that are departed; they also have esteemed cõsequently as unhappy, & altogether unmeet either for to execute or to take in hand any businesse: for the Greeks adoring and serving the gods upon their new moones and first daies of the moneth, have attributed the second daiesunto the demi-gods andDæmons: like as at their feasts also they drinke the second cup unto their demi-gods, and demi-goddesses. In summe, Time is a kinde of number, and the beginning of number is (I wot not what,) some divine thing, for it is Unitie: and that which commeth next after it is Deuz or two, cleane opposite unto the said beginning, and is the first of all even numbers: as for the even number it is defective, unperfect, and indefinit, whereas contrariwise, the uneven or odde number it selfe is finite, complet, and absolute: and for this cause like as theNonessucceed theCalendsfive daies after; so theIdesfollow theNonesnine daies after them; for the uneven and odde numbers doe determine those beginnings, or principall daies; but those which presently ensue after the said principall daies being even, are neither ranged in any order, nor have power and puissance: and therefore men doe not enterprise any great worke, nor set foorth voiage or journey upon such daies: and heereto wee may to good purpose annex that pretie speech ofThemistocles: For when the morrow (quoth he) upon a time quarrelled withthe festivall day which went next before it, saying, that herselfe was busied and tooke a great deale of pains, preparing & providing with much travel those goods which the feast enjoied at her ease, with all repose, rest, and leisure: the Festivall day made this answer: Thou saidst true indeed; but if I were not, where wouldst thou be? This taleThemistoclesdevised, and delivered unto the Athenian captaines, who came after him; giving them thereby to understand, that neither they nor any acts of theirs would ever have beene seene, unlesse hee before them had saved the citie of Athens. Forasmuch then, as every enterprise and voiage of importance hath need of provision, and some preparatives; and for that the Romans in old time upon their festivall daies, dispensed nothing, nor took care for any provision; being wholy given and devoted at such times to the service & worship of God, doing that, and nothing else; like as even yet at this day, when the priests begin to sacrifice, they pronounce with a loud voice before all the companie there assembledHoc age, that is to say, Minde this, and doe no other thing:verie like it is, and standeth to great reason, that they used not to put themselves upon the way for any long voiage, nor tooke in hand any great affaire or businesse presently after a festivall day, but kept within house all the morrow after, to thinke upon their occasions, and to provide all things necessarie for journey or exploit: or we may conjecture, that as at this very day the Romans after they have adored the gods, and made their praiers unto them within their temples, are woont to stay there a time, and sit them downe; even so they thought it not reasonable to cast their great affaires so, as that they should immediately follow upon any of their festivall daies; but they allowed some respit and time betweene, as knowing full well, that businesses carie with them alwaies many troubles and hinderances, beyond the opinion, expectation, and will of those who take them in hand.

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