26.

May it not be that for to oppose themselves against hell and the darkenesse thereof, they conforme their raiment and attire to that colour which is cleere and bright?

Or doe they it not rather for this: that like as they clad and burie the dead corps in white clothes, they suppose, that those who are next of kin, and come neerest about them, ought also to weare their liverie? Now the bodie they doe in this wise decke, because they cannot adorne the soule so; and it they are willing to accompanie as lightsome, pure and net, as being now at the last delivered and set free, and which hath performed a great a variable combat.

Or rather, we may guesse thus much thereby: that in such cases, that which is most simple and least costly, is best beseeming; whereas clothes of any other colour died, do commonly bewray either superfluitie or curiositie: for we may say even aswell of blacke, as of purple: These robes are deceitfull: these colours also are counterfeit. And as touching that which is of it selfe blacke, if it have not that tincture by diers art, surely it is so coloured by nature, as being mixed and compounded with obscuritie: and therefore there is no colour els but white, which is pure, unmixt, and not stained and sullied with any tincture, and that which is inimitable; in which regard, more meet and agreeable unto those who are interred, considering that the dead is now become simple, pure, excempt from all mixtion, and in very trueth, nothing els but delivered from the bodie, as a staine and infection hardly scowred out and rid away. Semblably, in the citie of Argos, whensoever they mourned, the maner was to weare white garments, washed (as Socrates said) in faire and cleere water.

27.

Is it (as Varro saith) because we ought to thinke the walles holie, to the end that we may fight valiantly, and die generously in the defence of them? for it seemeth that this was the cause, why Romulus killed his owne brother Remus, for that he presumed to leape over an holy and inviolable place: whereas contrariwise, it was not possible to consecrate and hallow the gates, thorow which there must needs be transported many things necessary, and namely, the bodies of the dead. And therefore, they who begin to found a citie, environ and compasse first with a plough all that pourprise and precinct wherein they meant to build, drawing the said plough with an oxe and a cow coupled together in one yoke: afterwards, when they have traced out all the said place where the walles should stand, they measure out as much ground as will serve for the gates, but take out the plough-share, and so passe over that space with the bare plough, as if they meant thereby, that all the furrow which they cast up and eared, should be sacred and inviolable.

28.

Is it because (as some would have it) that they thinke Hercules is not delighted with keeping close within house and fitting idely, but taketh pleasure to live abroad and lie without?

Or rather, for that of all the gods, Hercules is not (as one would say) home-bred, but a stranger, come amongst them from afarre? For even so they would not sweare by Bacchus, under the roofe of the house, but went forth to do it; because he also is but a stranger among the gods.

Or haply, this is no more but a word in game and sport, given unto children: and besides (to say a trueth) it may be a meanes to withholde and restraine them from swearing so readily and rashly, as Phavorinus saith: for this device causeth a certeine premeditate preparation, and giveth them (whiles they goe out of the house) leasure and time to consider better of the matter. And a man may conjecture also with Phavorinus, and say with him: That this fashion was not common to other gods, but proper to Hercules: for that we finde it written, that he was so religious, so respective and precise in his oath, that in all his life time he never sware but once, and that was onely to Phileus the sonne of Augias. And therefore, the prophetisse at Delphos, named Pythia, answered thus upon a time to the Lacedæmonians:

29.

Is it in remembrance of those first wives whom they ravished perforce from the Sabines, who entred not into their houses of themselves with their good will, but were carried in by them, in this maner?

Or is it perhaps, because they would be thought to goe against their willes into that place where they were to lose their maidenhead?

Or haply it may be, that a wedded wife ought not to goe foorth of her doores, and abandon her house, but perforce, like as she went first into it by force. For in our countrey of Bæotia, the maner is, to burne before the doore where a new married wife is to dwell, the axel tree of that chariot or coatch in which she rode when she was brought to her husbands house. By which ceremonie, thus much she is given to understand, that will she nill she, there she must now tarrie, considering that it which brought her thither, is now gone quite and consumed.

30.

Is it to testifie by these words, that she entreth immediately to communicate with him in all goods, and to be a governesse and commaunder in the house as well as he? for it implieth as much, as if she should say; where you are lord and master, I will be lady and mistres. Now these names they used as being common, and such as came first to hand, and for no other reason else: like as the Civill lawiers use ordinarily these names, Cajus, Seius, Lucius, and Titius: the Philosophers in their schooles, Dion and Theon.

Or peradventure it is in regard of Caia Cæcilia a beautifull and vertuous lady, who in times past, espoused one of the sonnes of king Tarquinius: of which dame there is yet to be seene even at this day one image of brasse, within the temple of the god Sanctus: and there likewise in old time, her slippers, her distaffe and spindels laid up for to bee seene: the one to signifie that she kept the house well, and went not ordinarily abroad; the other to shew how she busied herselfe at home.

31.

Is it not of Talasia, the Greeke word, which signifieth yarne: for the basket wherein women use to put in their rolles of carded wooll, they name Talosos in Greeke, and Calathus in Latine? Certes they that lead the bride home, cause her to sit upon a fliece of wooll, then bringeth she foorth a distaffe and a spindle, and with wooll all to hangeth and decketh the dore of her husbands house.

Or rather, if it be true which historians report: There was sometime a certeine yoong gentleman, very valiant and active in feats of armes, and otherwise of excellent parts and singular wel conditioned, whose name was Talasius: and when they ravished and caried away the daughters of the Sabines who were come to Rome, for to behold the solemnitie of their festivall games and plaies: certaine meane persons, such yet as belonged to the traine & retinue of Talasius aforesaid, had chosen foorth & were carying away, one damosel above the rest most beautiful of visage, and for their safety and securitie as they passed along the streets, cried out aloud Talasio, Talasio, that is to say, for Talasius, for Talasius; to the end that no man should be so hardy as to approch nere unto them, nor attempt to have away the maiden from them, giving it out, that they caried her for to be the wife of Talasius; and others meeting them upon the way, joined with them in company for the honour of Talasius, and as they followed after, highly praised their good choice which they had made, praying the gods to give both him and her joy of their marriage, and contentment to their hearts desire. Now for that this marriage prooved happy and blessed, they were woont ever after in their wedding songs to rechant and resound this name, Talasius, like as the maner is among the Greeks to sing in such carrols, Hymenæus.

32.

Is it in memoriall of the Barbarians who sometimes inhabited these parts, and did so by the Greeks, murdering them in that maner as many of them as they could take? But Hercules who was highly esteemed among them for his vertue, abolished this cruell fashion of killing of strangers, and taught them this custome to counterfet their auncient superstitions, and to fling these images in stead of them: now in old time our ancestors used to name all Greeks of what countrey soever they were, Argeos: unlesse haply a man would say, that the Arcadians reputing the Argives to be their enemies, for that they were their neighbour borderers, such as fled with Evander out of Arcadia, and came to inhabit these quarters, reteined still the old hatred and ranckor, which time out of minde had taken root, and beene setled in their hearts against the said Argives.

33.

Was not this for the very same reason that Lycurgus instituted and ordeined, that yoong children should ordinarily be brought into their halles where they used to eat in publicke, called Phiditia, to the end that they might be inured and acquainted betimes, not to use the pleasures of eating and drinking immoderately, as brutish and ravenous beasts are wont to doe; considering that they had their elders to oversee them, yea, and to controll their demeanour: and in this regard haply also, that their fathers themselves should in their carriage be more sober, honest, and frugall, in the presence of their children: for looke where old folke are shamelesse, there it can not chuse but (as Plato saith) children and youth will be most gracelesse and impudent.

34.

May it not be, that as the most part of men used not to performe any such services for the dead, but toward the end of the moneth, and a little before the shutting in of the evening; even so it seemeth to carie good reason, to honour the dead at the end of the yeere; and you wot well that December was the last moneth of all the yeere.

Or rather, it is because this was an honour exhibited to the deities terrestriall: and it seemeth that the proper season to reverence and worship these earthly gods, is when the fruits of the earth be fully gathered and laid up.

Or haply, for that the husband men began at this time to breake up their grounds against their seednesse: it was meet and requisite to have in remembrance those gods which are under the ground.

Or haply, because this moneth is dedicate and consecrated by the Romans to Saturne; for they counted Saturne one of the gods beneath, and none of them above: and withall, considering the greatest and most solemne feast, which they call Saturnalia, is holden in this moneth, at what time as they seeme to have their most frequent meeting, and make best cheere, he thought it meet and reasonable that the dead also should enjoy some little portion thereof.

Or it may be said, that it is altogether untrue that Decimus Brutus alone sacrificed for the dead in this moneth: for certeine it is that there was a certeine divine service performed to Acca Larentia, and solemne effusions and libaments of wine and milke were powred upon her sepulchre in the moneth of December.

35.

For you must thinke, that the histories make mention of another Acca Larentia, the nurse of Romulus, unto whom they do honour in the moneth of Aprill. As for this courtizan Larentia, she was (as men say) surnamed Fabula, and came to be so famous and renowmed by such an occasion as this. A certeine sexton of Hercules his temple, having little els to doe, and living at ease (as commonly such fellowes doe) used for the most part to spend all the day in playing at dice and with cokall bones: and one day above the rest, it fortuned, that meeting with none of his mates and play-fellowes who were woont to beare him company at such games, and not knowing what to do nor how to passe the time away, he thought with himselfe to challenge the god whose servant he was, to play at dice with him, upon these conditions: That if himselfe woon the game, Hercules should be a meanes for him of some good lucke and happy fortune; but in case he lost the game, he should provide for Hercules a good supper, and withall, a pretie wench and a faire, to be his bedfellow: these conditions being agreed upon and set downe, he cast the dice, one chance for himselfe, and another for the god; but his hap was to be the loser: whereupon minding to stand unto his challenge, and to accomplish that which he had promised, he prepared a rich supper for Hercules his god, and withall, sent for this Acca Larentia, a professed courtisan and common harlot, whom he feasted also with him, and after supper bestowed her in a bed within the very temple, shut the doores fast upon, and so went his way. Now the tale goes forsooth, that in the night, Hercules companied with her, not after the maner of men, but charged her, that the next morning betimes she should go into the market-place, and looke what man she first met withall, him she should enterteine in all kindnesse, and make her friend especially. Then Larentia gat up betimes in the morning accordingly, and chanced to encounter a certeine rich man and a stale bacheler, who was now past his middle age, and his name was Taruntius; with him she became so familiarly acquainted, that so long as he lived, she had the command of his whole house; and at his death, was by his last will and testament instituted inheritresse of all that he had. This Larentia likewise afterward departed this life, and left all her riches unto the citie of Rome: whereupon this honour abovesaid was done unto her.

36.

Is it for that king Servius a most fortunate prince, was thought & named to lie with Fortune, who was woont to come unto him by the window? or is this but a devised tale? But in trueth, after that king Tarquinius Priscus was deceased, his wife Tanaquillis being a wise ladie, and endued with a roiall mind, putting forth her head, and bending forward her bodie out of her chamber window, made a speech unto the people, perswading them to elect Servius for their king. And this is the reason that afterwards the place reteined this name, Fenestra.

37.

Whether is it, because they (supposing their glory to fade and passe away together with these first spoiles) seeke evermore new meanes to winne some fresh marks and monuments of their vertue, and to leave them same behinde them.

Or rather, for that seeing time doth waste and consume these signs and tokens of the enmity which they had with their enemies, it were an odious thing for them, and very invidious, if they should refresh and renew the remembrance thereof: for even those among the Greeks, who first erected their trophes or pillars of brasse and stone, were not commended for so doing.

38.

Is it for that, as we are woont to attend upon such observations about noone or in the beginning of the day, at the entrance also and toward the middle of the moneth: but we take heed and beware of the daies declination, as inauspicate and unmeet for such purposes; even so Metellus supposed, that the time after eight moneths was (as it were) the evening of the yeere, and the latter end of it, declining now and wearing toward an end.

Or haply, because we are to make use of these birds, and to observe their flight for presage, whiles they are entire, perfect and nothing defective, such as they are before Summer time. But about Autumne some of them moult, grow to be sickly and weake; others are over young and too small; and some againe appeare not at all, but like passengers are gone at such a time into another countrey.

39.

Is it because there is nothing else but necessitie alone, doeth warrantize the killing of a man: and he who unlawfully and without expresse commaundement of a superiour (unconstrained) doth it, is a meere homicide and manslaier. And therefore Cyrus commended Chrysantas, for that being upon the verie point of killing his enemie, as having lifted up his cemiter for to give him a deadly wound, presently upon the sound of the retreat by the trumpet, let the man go, and would not smite him, as if he had beene forbidden so to do.

Or may it not be, for that he who presenteth himselfe to fight with his enemie, in case he shrink, and make not good his ground, ought not to go away cleere withal, but to be held faulty and to suffer punishment: for he doth nothing so good service that hath either killed or wounded an enemie, as harme and domage, who reculeth backe or flieth away: now he who is discharged from warfare, and hath leave to depart, is no more obliged and bound to militarie lawes: but he that hath demaunded permission to do that service which sworne and enrolled souldiers performe, putteth himselfe againe under the subjection of the law and his owne captaine.

40.

Is it for that in old time it was not held honest and lawfull for children to do off their clothes before their fathers; nor the sonne in law in the presence of his wives father; neither used they the stouph or bath together: now is Jupiter reputed the priests or Flamines father: and that which is done in the open aire, seemeth especially to be in the verie eie and sight of Jupiter?

Or rather, like as it was thought a great sinne and exceeding irreverence, for a man to turne himselfe out of his apparrell naked, in any church, chappell, or religious and sacred place; even so they carried a great respect unto the aire and open skie, as being full of gods, demi-gods, and saints. And this is the verie cause, why we doe many of our necessarie businesses within doores, enclosed and covered with the roofe of our houses, and so remooved from the eies as it were of the deitie. Moreover, some things there be that by law are commaunded and enjoined unto the priest onely; and others againe unto all men, by the priest: as for example, heere with us in Bœotia; to be crowned with chaplets of flowers upon the head; to let the haire grow long; to weare a sword, and not to set foot within the limits of Phocis, pertaine all to the office and dutie of the captaine generall and chiefe ruler: but to tast of no new fruits before the Autumnall Aequinox be past; nor to cut and prune a vine but before the Aequinox of the Spring, be intimated and declared unto all by the said ruler or captaine generall: for those be the verie seasons to do both the one & the other. In like case, it should seeme in my judgement that among the Romans it properly belonged to the priest; not to mount on horseback; not to be above three nights out of the citie; not to put off his cap, whereupon he was called in the Roman language, Flamen. But there be many other offices and duties, notified and declared unto all men by the priest, among which this is one, not to be enhuiled or anointed abroad in the open aire: For this manner of anointing drie without the bath, the Romans mightily suspected and were afraid of: and even at this day they are of opinion, that there was no such cause in the world that brought the Greeks under the yoke of servitude and bondage, and made them so tender and effeminate, as their halles and publike places where their yong men wrestled & exercised their bodies naked: as being the meanes that brought into their cities, much losse of time, engendred idlenesse, bred lazie slouth, and ministred occasion & opportunity of lewdnesse and vilany; as namely, to make love unto faire boies, and to spoile and marre the bodies of young men with sleeping, with walking at a certeine measure, with stirring according to motions, keeping artificiall compasse, and with observing rules of exquisit diet. Through which fashions, they see not, how (ere they be aware) they be fallen from exercises of armes, and have cleane forgotten all militarie discipline: loving rather to be held and esteemed good wrestlers, fine dauncers, conceited pleasants, and faire minions, than hardie footmen, or valiant men of armes. And verely it is an hard matter to avoid and decline these inconveniences, for them that use to discover their bodies naked before all the world in the broad aire: but those who annoint themselves closely within doores, and looke to their bodies at home are neither faulty nor offensive.

41.

Was it not as many men do say, for to honour the memorie of Saturne, who passed into Italy by water in such a vessel? But a man may say thus much as well of many others: for Janus, Evander, and Aeneas, came thither likewise by sea; and therefore a man may peradventure gesse with better reason; that whereas some things serve as goodly ornaments for cities, others as necessarie implements: among those which are decent and seemely ornaments, the principall is good government and discipline, and among such as be necessary, is reckoned, plentie and abundance of victuals: now for that Janus instituted good government, in ordeining holsome lawes, and reducing their manner of life to civilitie, which before was rude and brutish, and for that the river being navigable, furnished them with store of all necessary commodities, whereby some were brought thither by sea, others from the land; the coine caried for the marke of a law-giver, the head with two faces, like as we have already said, because of that change of life which he brought in; and of the river, a ferrie boate or barge: and yet there was another kinde of money currant among them, which had the figure portraied upon it, of a beefe, of a sheepe, and of a swine; for that their riches they raised especially from such cattle, and all their wealth and substance consisted in them. And heereupon it commeth, that many of their auncient names, were Ovilij, Bubulci and Porcij, that is to say, Sheepe-reeves, and Neat-herds, and Swineherds according as Fenestella doth report.

42.

Is it by occasion of that opinion so commonly received, and the speech so universally currant in every mans mouth, that during the raigne of Saturne, there was no avarice nor injustice in the world; but loialtie, truth, faith, and righteousnesse caried the whole sway among men.

Or for that he was the god who found out fruits, brought in agriculture, and taught husbandry first; for the hooke or sickle in his hand signifieth so much, and not as Antimachus wrote, following therein and beleeving Hesiodus:

Now the abundance of the fruits which the earth yeeldeth, and the vent or disposition of them, is the very mother that bringeth foorth plentie of monie: and therefore it is that this same god they make the author and mainteiner of their felicitie: in testimonie whereof, those assemblies which are holden every ninth day in the cõmon place of the city, called Nundinæ, that is to say, Faires or markets, they esteeme consecrated to Saturne: for the store & foison of fruits is that which openeth the trade & comerce of buying and selling. Or, because these reasons seeme to be very antique; what and if we say that the first man who made (of Saturns temple at Rome) the treasurie or chamber of the citie was Valerius Poplicola, after that the kings were driven out of Rome, and it seemeth to stand to good reason that he made choise thereof, because he thought it a safe and secure place, eminent and conspicuous in all mens eies, and by consequence hard to be surprised and forced.

43.

Is it for that Saturne himselfe was a stranger in Italy, and therefore all strangers are welcome unto him?

Or may not this question be solved by the reading of histories? for in old time these Questors or publick Treasurers, were wont to send unto embassadors certeine presents, which were called Lautia: and if it fortuned that such embassadors were sicke, they tooke the charge of them for their cure; and if they chanced to die, they enterred them likewise at the cities charges. But now in respect of the great resort of embassadors from out of all countries, they have cut off this expense: howbeit the auncient custome yet remaineth, namely, to present themselves to the said officers of the treasure, and to be registred in their booke.

44.

Is it because an oth ministered unto free borne men, is as it were the racke and torture tendred unto them? for certeine it is, that the soule as well as the bodie of the priest, ought to continue free, and not be forced by any torture whatsoever.

Or, for that it is not meet to distrust or discredit him in small matters, who is beleeved in great and divine things?

Or rather because every oth ended with the detestation and malediction of perjurie: and considering that all maledictions be odious and abominable; therefore it is not thought good that any other priests whatsoever, should curse or pronounce any malediction: and in this respect was the priestresse of Minerva in Athens highly commended, for that she would never curse Alcibiades, notwithstanding the people commanded her so to doe: For I am (quoth she) ordeined a priestresse to pray for men, and not to curse them.

Or last of all, was it because the perill of perjurie would reach in common to the whole common wealth, if a wicked, godlesse and forsworne person, should have the charge and superintendance of the praiers, vowes, and sacrifices made in the behalfe of the citie.

45.

Is it as some say upon this occasion, that Mezentius sometime captaine generall of the Tuscans, sent certeine embassadors unto Aeneas, with commission to offer peace unto him, upon this condition, that he might receive all the wine of that ^[141]yeeres vintage. But when Aeneas refused so to doe, Mezentius (for to encourage his souldiers the Tuskans to fight manfully) promised to bestow wine upon them when he had woon the field: but Aeneas understanding of this promise of his, consecrated and dedicated all the said wine unto the gods: and in trueth, when he had obteined the victorie, all the wine of that yeere, when it was gotten and gathered together, he powred forth before the temple of Venus.

Or, what if one should say, that this doth symbolize thus much: That men ought to be sober upon festivall daies, and not to celebrate such solemnities with drunkennesse; as if the gods take more pleasure to see them shed wine upon the ground, than to powre overmuch thereof downe their throats?

46.

Whether was it (as Antistius Labeo hath left in writing) for that, seeing Hortari in the Latine tongue signifieth to incite and exhort, they thought that the goddesse called Horta, which stirreth and provoketh men unto the enterprise and execution of good exploits, ought to be evermore in action, not to make delaies, nor to be shut up and locked within dores, ne yet to sit still and do nothing?

Or rather, because as they name her now a daies Hora, with the former syllable long, who is a certeine industrious, vigilant and busie goddesse, carefull in many things: therefore being as she is, so circumspect and so watchfull, they thought she should be never idle, nor rechlesse of mens affaires.

Or els, this name Hora (as many others besides) is a meere Greeke word, and signifieth a deitie or divine power, that hath an eie to overlooke, to view and controll all things; and therefore since she never sleepeth, nor laieth her eies together, but is alwaies broad awake, therefore her church or chapel was alwaies standing open.

But if it be so as Labeo saith, that this word Hora is rightly derived of the Greeke verbe ὁρμᾶν or παρορμᾶν, which signifieth to incite or provoke; consider better, whether this word Orator also, that is to say, one who stirrith up, exhorteth, encourageth, and adviseth the people, as a prompt and ready counseller, be not derived likewise in the same sort, and not of ἀρα or εὐχὴ, that is to say, praier and supplication, as some would have it.

47.

Is it for the jealousie (which as fables do report) Vulcane had of Mars, because of his wife Venus: and so Romulus being reputed the sonne of Mars, would not vouchsafe him to inhabit and dwell in the same citie with him? or is this a meere foolerie and senselesse conceit?

But this temple was built at the first, to be a chamber and parlour of privie counsell for him and Tatius who reigned with him; to the end that meeting and sitting there in consultation together with the Senatours, in a place remote from all troubles and hinderances, they might deliberate as touching the affaires of State with ease and quietnesse.

Or rather, because Rome from the very first foundation was subject to fire by casualtie, hee thought good to honour this god of fire in some sort, but yet to place him without the walles of the citie.

48.

Is it for that this solemnitie was holden in the honour of Neptune surnamed Equestris, that is to say, the horseman? and the asse hath his part of this joyfull feast, for the horses sake?

Or, because that after navigation and transporting of commodities by sea was now found out and shewed to the world, there grew by that meanes (in some sort) better rest and more ease to poore labouring beasts of draught and carriage.

49.

Was it for feare lest they should carrie under their robes any money in their bosomes, for to corrupt, bribe, and buy (as it were) the voices and suffrages of the people?

Or was it because they deemed men woorthy to beare publicke office and to governe, not by their birth and parentage, by their wealth and riches, ne yet by their shew and outward reputation, but by their wounds and scarres to be seene upon their bodies. To the end therefore, that such scarres might be better exposed to their fight whom they met or talked withall, they went in this maner downe to the place of election, without inward coats in their plaine gownes.

Or haply, because they would seeme by this nuditie and nakednesse of theirs, in humilitie to debase themselves, the sooner thereby to curry favor, and win the good grace of the commons, even as well as by taking them by the right hand, by suppliant craving, and by humble submission on their very knees.

50.

Was it for that he who once had wedded a wife, and afterwards buried her, was more infortunate, than he who never had any? for the house of him who hath maried a wife, is entire and perfect, but his house who once had one, and now hath none, is not onely unperfect, but also maimed and lame?

Or might it not bee that the priests wife was consecrated also to divine service together with her husband; for many rites and ceremonies there were, which he alone could not performe, if his wife were not present: and to espouse a new wife immediately upon the decease of the other, were not peradventure possible, nor otherwise would well stand with decent and civill honesty: wherupon neither in times past was it lawful for him, nor at this day as it should seem, is he permitted to put away his wife: and yet in our age Domitian at the request of one, gave licence so to doe: at this dissolution and breach of wedlocke, other priests were present and assistant, where there passed among them many strange, hideous, horrible, and monstrous ceremonies.

But haply a man would lesse wonder at this, if ever he knew and understood before, that when one of the Censors died, the other of necessity must likewise quit & resigne up his office. Howbeit, when Livius Drusus was departed this life, his companion in office Aemylius Scaurus, would not give over and renounce his place, untill such time as certeine Tribunes of the people, for his contumacie commanded, that he should be had away to prison.

51.

Is it because this word Præstites signifieth as much as ωροεστῶτες, that is to say, Presidents, or standing before as keepers: and verily such Presidents ought to be good house-keepers, and terrible unto all strangers, like as a dogge is; but gentle and loving to those of the house.

Or rather, that which some of the Romans write is true, like as Chrysippus also the philosopher is of opinion; namely, that there be certeine evill spirits which goe about walking up and downe in the world; and these be the butchers and tormentors that the gods imploy to punish unjust and wicked men: and even so these Lares are held to be maligne spirits, & no better than divels, spying into mens lives, and prying into their families; which is the cause that they now be arraied in such skinnes, and a dogge they have sitting hard by them, whereby thus much in effect is given to understand, that quicke sented they are, and of great power both to hunt out, and also to chastice leud persons.

52.

Is it for that this Genita-Mana is counted a Dæmon or goddesse that hath the procuration and charge both of the generation and also of the birth of things corruptible? for surely the word implieth as much, as a certeine fluxion and generation, or rather a generation fluent or fluxible: and like as the Greeks sacrificed unto Proserpina, a dog, so do the Romans unto that Genita, for those who are borne in the house. Socrates also saith, that the Argives sacrificed a dogge unto Ilithya, for the more easie and safe deliverance of child-birth. Furthermore, as touching that Praier, that nothing borne within the house might ever proove good, it is not haply meant of any persons, man or woman, but of dogges rather which were whelped there; which ought to be, not kinde and gentle, but curst and terrible.

Or peradventure, for that they ^[142]that die (after an elegant maner of speech) be named Good or quiet: under these words they covertly pray, that none borne in the house might die. And this need not to seeme a strange kinde of speech; for Aristotle writeth, that in a certeine treatie of peace betweene the Arcadians & Lacedemonians, this article was comprised in the capitulations: That they should make none ^[143]of the Tegeates, Good, for the aid they sent, or favour that they bare unto the Lacedæmonians; by which was meant, that they should put none of them to death.

53.