Romane Questions

What is the reason, that in a solemne procession exhibited at the Capitoline plaies, they proclame (even at this day) by the voice of an herald, port-sale of the Sardians? and before all this solemnitie and pompe, there is by waye of mockerie and to make a laughing stocke, an olde man led in a shew, with a jewell or brooch pendant about his necke, such as noble mens children are woont to weare, and which they call Bulla?

Is it for that the Veientians, who in times past being a puissant State in Tuscane, made warre a long time with Romulus: whose citie being the last that he woonne by force, he made sale of many prisoners and captives, together with their king, mocking him for his stupiditie and grosse follie. Now for that the Tuscans in ancient time were descended from the Lydians, and the capitall citie of Lydia is Sardis, therefore they proclamed the sale of the Veientian prisoners under the name of the Sardians; and even to this day in scorne and mockerie, they reteine still the same custome.

Is it for that this word Macellum, by corruption of language is derived of Μάγειρος, that in the Greek tonge signifieth a cooke? like as many other words by usage and custome are come to be received; for the letter C. hath great affinitie with G. in the Romane tongue: and long it was ere they had the use of G. which letter Spurius Carbillius first invented. Moreover, they that maffle and stammer in their speech, pronounce ordinarily L. instead of R.

Or this question may be resolved better by the knowledge of the Romane historie: for we reade therein, that there was sometime a violent person and a notorious thiefe at Rome, named Macellus, who after he had committed many outrages and robberies, was with much ado in the end taken and punished: and of his goods which were forfeit to the State, there was built a publike shambles or market place to sell flesh-meats in, which of his name was called Macellum.

Why upon the Ides of Januarie, the minstrels at Rome who plaied upon the hautboies, were permitted to goe up and downe the city disguised in womens apparell?

Arose this fashion upon that occasion which is reported? namely, that king Numa had granted unto them many immunities and honorable priviledges in his time, for the great devotion that hee had in the service of the gods? and for that afterwards, the Tribunes militarie who governed the citie in Consular authority, tooke the same from them, they went their way discontented, and departed quite from the citie of Rome: but soone after, the people had a misse of them, and besides, the priests made it a matter of conscience, for that in all the sacrifices thorowout the citie, there was no sound of flute or hautboies. Now when they would not returne againe (being sent for) but made their abode in the citie Tibur; there was a certeine afranchised bondslave who secretly undertooke unto the magistrates, to finde some meanes for to fetch them home. So he caused a sumptuous feast to be made, as if he meant to celebrate some solemne sacrifice, and invited to it the pipers and plaiers of the hautboies aforesaid: and at this feast he tooke order there should be divers women also; and all night long there was nothing but piping, playing, singing and dancing: but all of a sudden this master of the feast caused a rumor to be raised, that his lord and master was come to take him in the maner; whereupon making semblant that he was much troubled and affrighted, he perswaded the minstrels to mount with all speed into close coatches, covered all over with skinnes, and so to be carried to Tibur. But this was a deceitfull practise of his; for he caused the coatches to be turned about another way, and unawares to them; who partly for the darkenesse of the night, and in part because they were drowsie and the wine in their heads, tooke no heed of the way, he brought all to Rome betimes in the morning by the breake of day disguised as they were, many of them in light coloured gownes like women, which (for that they had over-watched and over-drunke themselves) they had put on, and knew nor therof. Then being (by the magistrates) overcome with faire words, and reconciled againe to the citie, they held ever after this custome every yeere upon such a day: To go up and downe the citie thus foolishly disguised.

What is the reason, that it is commonly received, that certein matrons of the city at the first founded and built the temple of Carmenta, and to this day honour it highly with great reverence?

For it is said, that upon a time the Senat had forbidden the dames and wives of the city to ride in coatches: whereupon they tooke such a stomacke and were so despighteous, that to be revenged of their husbands, they conspired altogether not to conceive or be with child by them, nor to bring them any more babes: and in this minde they persisted still, untill their husbands began to bethinke them selves better of the matter, and let them have their will to ride in their coatches againe as before time: and then they began to breede and beare children a fresh: and those who soonest conceived and bare most and with greatest ease, founded then the temple of Carmenta. And as I suppose this Carmenta was the mother of Evander, who came with him into Italy; whose right name indeed was Themis, or as some say Nicostrata: now for that she rendred propheticall answeres and oracles in verse, the Latins surnamed her Carmenta: for verses in their tongue they call Carmina. Others are of opinion, that Carmenta was one of the Destinies, which is the cause that such matrons and mothers sacrifice unto her. And the Etymologie of this name Carmenta, is as much as Carens mente, that is to say, beside her right wits or bestraught, by reason that her senses were so ravished and transported: so that her verses gave her not the name Carmenta, but contrariwise, her verses were called Carmina of her, because when she was thus ravished and caried beside herselfe, she chanted certeine oracles and prophesies in verse.

What is the cause that the women who sacrifice unto the goddesse Rumina, doe powre and cast store of milke upon their sacrifice, but no wine at all do they bring thither for to be drunke?

Is it, for that the Latins in their tongue call a pap, Ruma? And well it may so be, for that the wilde figge tree neere unto which the she wolfe gave sucke with her teats unto Romulus, was in that respect called Ficus Ruminalis. Like as therefore we name in our Greeke language those milch nourses that suckle yoong infants at their brests, Thelona, being a word derived of Thele, which signifieth a pap; even so this goddesse Rumina, which is as much to say, as Nurse, and one that taketh the care and charge of nourishing and rearing up of infants, admitteth not in her sacrifices any wine; for that it is hurtfull to the nouriture of little babes and sucklings.

What is the reason that of the Romane Senatours, some are called simply, Patres; others with an addition, Patres conscripti?

Is it for that they first, who were instituted and ordeined by Romulus, were named Patres & Patritii, that is to say, Gentlemen or Nobly borne, such as we in Greece, tearme Eupatrides?

Or rather they were so called, because they could avouch and shew their fathers; but such as were adjoined afterwards by way of supply, and enrolled out of the Commoners houses, were Patres conscripti, thereupon?

May it not be, that for Hercules taught Evander the letters, according as Juba writeth? Certes, in those daies it was accounted an honhourable office for men to teach their kinsefolke and friends to spell letters, and to reade. For a long time after it, and but of late daies it was, that they began to teach for hire and for money: and the first that ever was knowen to keepe a publicke schoole for reading, was one named Spurius Carbilius, the freed servant of that Carbilius who first put away his wife.

What is the reason, that there being two altars dedicated unto Hercules, women are not partakers of the greater, nor tast one whit of that which is offered or sacrificed thereupon?

Is it, because as the report goes Carmenta came not soone enough to be assistant unto the sacrifice: no more did the family of the Pinarij, whereupon they tooke that name? for in regard that they came tardie, admitted they were not to the feast with others who made good cheere; and therefore got the name Pinarij, as if one would say, pined or famished?

Or rather it may allude unto the tale that goeth of the shirt empoisoned with the blood of Nessus the Centaure, which ladie Deianira gave unto Hercules.

How commeth it to passe, that it is expresly forbidden at Rome, either to name or to demaund ought as touching the Tutelar god, who hath in particular recommendation and patronage, the safetie and preservation of the citie of Rome: nor so much as to enquire whether the said deitie be male or female? And verely this prohibition proceedeth from a superstitious feare that they have; for that they say that Valerius Soranus died an ill death, because he presumed to utter and publish so much.

Is it in regard of a certaine reason that some latin historians do alledge; namely, that there be certaine evocations and enchantings of the gods by spels and charmes, through the power whereof they are of opinion, that they might be able to call forth and draw away the Tutelar gods of their enemies, and to cause them to come and dwell with them: and therefore the Romans be afraid lest they may do as much for them? For, like as in times past the Tyrians, as we find upon record, when their citie was besieged, enchained the images of their gods to their shrines, for feare they would abandon their citie and be gone; and as others demanded pledges and sureties that they should come againe to their place, whensoever they sent them to any bath to be washed, or let them go to any expiation to be clensed; even so the Romans thought, that to be altogether unknowen and not once named, was the best meanes, and surest way to keepe with their Tutelar god.

That thereby men should worship all the gods, and honour the earth; seeing she is common to them all: even so the ancient Romans have concealed and suppresse the god or angell which hath the particular gard of their citie, to the end that their citizens should adore, not him alone but all others likewise.

What is the cause that among those priests whom they name Fæciales, signifying as much as in greeke εἰρηνοποῖοι, that is to say, Officers going between to make treatie of peace; or σπονδοφόροι, that is to say, Agents for truce and leagues, he whom they call Pater Patratus is esteemed the chiefest? Now Pater Patratus is he, whose father is yet living, who hath children of his owne: and in truth this chiefe Fæcial or Herault hath still at this day a certain prerogative, & special credit above the rest. For the emperours themselves, and generall captains, if they have any persons about them who in regard of the prime of youth, or of their beautifull bodies had need of a faithfull, diligent, and trustie guard, commit them ordinarily into the hands of such as these, for safe custodie.

Is it not, for that these Patres Patrati, for reverent feare of their fathers of one side, and for modest shames to scandalize or offend their children on the other side, are enforced to be wise and discreet?

Or may it not be, in regard of that cause which their verie denomination doth minister and declare: for this word Patratus signifieth as much as compleat, entire and accomplished, as if he were one more perfect and absolute every way than the rest, as being so happie, as to have his owne father living, and be a father also himselfe.

Or is it not, for that the man who hath the superintendence of treaties of peace, and of othes, ought to see as Homer saith, ἅμα πρόσω και ἐπίσω, that is to say, before and behind. And in all reason such an one is he like to be, who hath a child for whom, and a father with whom he may consult.

What is the reason, that the officer at Rome called Rex sacrorum, that is to say, the king of sacrifices, is debarred both from exercising any magistracie, and also to make a speech unto the people in publike place?

Is it for that in old time, the kings themselves in person performed the most part of sacred rites, and those that were greater, yea and together with the priests offered sacrifices; but by reason that they grew insolent, proud, and arrogant, so as they became intollerable, most of the Greeke nations, deprived them of this authoritie, and left unto them the preheminence onely to offer publike sacrifice unto the gods: but the Romans having cleane chased and expelled their kings, established in their stead another under officer whom they called King, unto whom they granted the oversight and charge of sacrifices onely, but permitted him not to exercise or execute any office of State, nor to intermedle in publick affaires; to the end it should be knowen to the whole world, that they would not suffer any person to raigne at Rome, but onely over the ceremonies of sacrifices, nor endure the verie name of Roialtie, but in respect of the gods. And to this purpose upon the verie common place neere unto Comitium; they use to have a solemn sacrifice for the good estate of the citie; which so soone as ever this king hath performed, he taketh his legs and runnes out of the place, as fast as ever he can.

Why suffer not they the table to be taken cleane away, and voided quite, but will have somewhat alwaies remaining upon it?

Give they not heereby covertly to understand, that wee ought of that which is present to reserve evermore something for the time to come, and on this day to remember the morrow.

Or thought they it not a point of civill honesty and elegance, to represse and keepe downe their appetite when they have before them enough still to content and satisfie it to the full; for lesse will they desire that which they have not, when they accustome themselves to absteine from that which they have.

Or is not this a custome of courtesie and humanitie to their domesticall servants, who are not so well pleased to take their victuals simply, as to partake the same, supposing that by this meanes in some sort they doe participate with their masters at the table.

Or rather is it not, because we ought to suffer no sacred thing to be emptie; and the boord you wot well is held sacred.

What is the reason that the Bridegrome commeth the first time to lie with his new wedded bride, not with any light but in the darke?

Is it because he is yet abashed, as taking her to be a stranger and not his owne, before he hath companied carnally with her?

Or for that he would then acquaint himselfe, to come even unto his owne espoused wife with shamefacednesse and modestie?

Or rather, like as Solon in his Statutes ordeined, that the new married wife should eat of a quince before she enter into the bride bed-chamber, to the end that this first encounter and embracing, should not be odious or unpleasant to her husband? even so the Romane law-giver would hide in the obscuritie of darkenesse, the deformities and imperfections in the person of the bride, if there were any.

Or haply this was instituted to shew how sinfull and damnable all unlawfull companie of man and woman together is, seeing that which is lawfull and allowed, is not without some blemish and note of shame.

Is it for that in old time an ancient Romane named Flaminius gave unto the citie, a certeine piece of ground, they emploied the rent and revenues thereof in runnings of horses, and chariots: and for that there was a surplussage remaining of the said lands, they bestowed the same in paving that high way or causey, called Via Flaminia, that is to say, Flaminia street?

Is it because these were they who bound malefactors, and who followed after Romulus, as his guard, with cords and leather thongs about them in their bosomes? And verily the common people of Rome when they would say to binde or tie fast, use the word Alligare, and such as speake more pure and proper Latin, Ligare.

Or is it, for that now the letter C is interjected within this word, which before time was Litores, as one would say Λειτοῦργοι, that is to say, officers of publike charge; for no man there is in a maner, ignorant, that even at this day in many cities of Greece, the common-wealth or publicke state is written in their lawes by the name of Λῆτον:

Wherefore doe the Luperci at Rome sacrifice a Dogge? Now these Luperci are certeine persons who upon a festivall day called Lupercalia, runne through the citie all naked, save that they have aprons onely before their privy parts, carying leather whippes in their hands, wherewith they flappe and scourge whomsoever they meet in the streets.

Is all this ceremoniall action of theirs a purification of the citie? whereupon they call the moneth wherein this is done Februarius, yea, and the very day it selfe Febraten, like as the maner of squitching with a leather scourge Februare, which verbe signifieth as much as to purge or purifie?

And verily the Greeks, in maner all, were wont in times past, and so they continue even at this day, in all their expiations, to kill a dogge for sacrifice. Unto Hecate also they bring foorth among other expiatorie oblations, certeine little dogges or whelpes: such also as have neede of clensing and purifying, they wipe and scoure all over with whelpes skinnes, which maner of purification they tearme Periscylacismos.

Or rather is it for that Lupus signifieth a woolfe, & Lupercalia, or Lycæa, is the feast of wolves: now a dogge naturally, being an enemie to woolves, therefore at such feasts they sacrificed a dogge.

Or peradventure, because dogges barke and bay at these Luperci, troubling and disquieting them as they runne up and downe the city in maner aforesaid.

Or else last of all, for that this feast and sacrifice is solemnized in the honor of god Pan; who as you wot well is pleased well enough with a dogge, in regard of his flocks of goates.

What is the cause that in auncient time, at the feast called Septimontium, they observed precisely not to use any coaches drawen with steeds, no more than those doe at this day, who are observant of old institutions and doe not despise them. Now this Septimontium is a festivall solemnity, celabrated in memoriall of a seventh mountaine, that was adjoined and taken into the pourprise of Rome citie, which by this meanes came to have seven hilles enclosed within the precinct thereof?

Whether was it as some Romans doe imagine, for that the city was not as yet conjunct and composed of all her parts? Or if this may seeme an impertinent conjecture, and nothing to the purpose: may it not be in this respect, that they thought they had atchieved, a great piece of worke, when they had thus amplified and enlarged the compasse of the citie, thinking that now it needed not to proceed any further in greatnesse and capacitie: in consideration whereof, they reposed themselves, and caused likewise their labouring beasts of draught and cariage to rest, whose helpe they had used in finishing of the said enclosure, willing that they also should enjoy in common with them, the benefit of that solemne feast.

Or else we may suppose by this, how desirous they were that their citizens should solemnize and honour with their personall presence all feasts of the citie, but especially that which was ordeined and instituted for the peopling and augmenting thereof: for which cause they were not permitted upon the day of the dedication, and festival memorial of it, to put any horses in geeres or harnesse for to draw; for that they were not at such a time to ride forth of the citie.

Why call they those who are deprehended or taken in theft, pilferie or such like servile trespasses, Furciferos, as one would say, Fork bearers.

Is not this also an evident argument of the great diligence and carefull regard that was in their ancients? For when the maister of the family had surprised one of his servants or slaves, committing a lewd and wicked pranck, he commaunded him to take up and carrie upon his necke betweene his shoulders a forked piece of wood, such as they use to put under the spire of a chariot or waine, and so to go withall in the open view of the world throughout the street, yea and the parish where he dwelt, to the end that every man from thence forth should take heed of him. This piece of wood we in Greeke call στήριγμα, and the Romanes in the Latin tongue Furca, that is to say, a forked prop or supporter: and therefore he that is forced to carie such an one, is by reproch termed Furcifer.

Wherefore use the Romans to tie a wisp of hey unto the hornes of kine, and other beefes, that are woont to boak and be curst with their heads, that by the meanes thereof folke might take heed of them, and looke better to themselves when they come in their way?

Is it not for that beefes, horses, asses, yea and men become fierce, insolent, and dangerous, if they be highly kept and pampered to the full? according as Sophocles said:

Like as the colt or jade doth winse and kick,

In case he find his provender to prick:

Even so do'st thou: for lo, thy paunch is full

Thy cheeks be puft, like to some greedie gull.

And thereupon the Romans gave out, that Marcus Crassus caried hey on his horne: for howsoever they would seeme to let flie and carpe at others, who dealt in the affaires of State, and government, yet beware they would how they commersed with him as being a daungerous man, and one who caried a revenging mind to as many as medled with him. Howbeit it was said afterwards againe on the other side, that Cæsar had plucked the hey from Crassus his horne: for he was the first man that opposed himselfe, and made head against him in the management of the State, and in one word set not a straw by him.

What was the cause that they thought those priests who observed bird-flight, such as in old time they called Aruspices, and now a daies Augures, ought to have their lanterns and lamps alwaies open, and not to put any lid or cover over them?

May it not be, that like as the old Pythagorean Philosophers by small matters signified and implied things of great consequence, as namely, when they forbad their disciples to sit upon the measure Chænix; and to stirre fire, or rake the hearth with a sword; euen so the ancient Romans used many ænigmes, that is to say, outward signes and figures betokening some hidden and secret mysteries; especially with their priests in holy and sacred things, like as this is of the lampe or lanterne, which symbolizeth in some sort the bodie that containeth our soule. For the soule within resembleth the light, and it behooveth that the intelligent and reasonable part thereof should be alwaies open, evermore intentive and seeing, and at no time enclosed and shut up, nor blowen upon by wind. For looke when the winds be aloft, fowles in their flight keepe no certaintie, neither can they yeeld assured presages, by reason of their variable and wandering instabilitie: and therefore by this ceremoniall custome they teach those who do divine and fortell by the flight of birds, not to go forth for to take their auspices and observations when the wind is up, but when the aire is still, and so calme, that a man may carie a lanterne open and uncovered.

Why were these Southsaiers or Augures forbidden to go abroad, for to observe the flight of birds, in case they had any sore or ulcer upon their bodies?

Was not this also a significant token to put them in minde, that they ought not to deale in the divine service of the gods, nor meddle with holy and sacred things if there were any secret matter that gnawed their minds, or so long as any private ulcer or passion setled in their hearts: but to be void of sadnesse and griefe, to be sound and sincere, and not distracted by any trouble whatsoever?

Or, because it standeth to good reason; that if it be not lawfull nor allowable for them to offer unto the gods for an oast or sacrifice any beast that is scabbed, or hath a sore upon it, nor to take presage by the flight of such birds as are maungie, they ought more strictly and precisely to looke into their owne persons in this behalfe, and not to presume for to observe celestiall prognostications and signes from the gods, unlesse they be themselves pure and holy, undefiled, and not defective in their owne selves: for surely an ulcer seemeth to be in maner of a mutilation and pollution of the bodie.

Why did king Servius Tullus found and build a temple of little Fortune which they called in Latine Brevis fortunæ, that is to say, of Short fortune?

Was it not thinke you in respect of his owne selfe, who being at the first of a small and base condition, as being borne of a captive woman, by the favour of Fortune grew to so great an estate that he was king of Rome?

Or for that this change in him sheweth rather the might and greatnesse, than the debilitie and smallnesse of Fortune. We are to say, that this king Servius deified Fortune, & attributed unto her more divine power than any other, as having entituled and imposed her name almost upon every action: for not onely he erected temples unto Fortune, by the name of Puissant, of Diverting ill lucke, of Sweet, Favourable to the first borne and masculine; but also there is one temple besides, of private or proper Fortune; another of Fortune returned; a third of confident Fortune and hoping well; and a fourth of Fortune the virgine. And what should a man reckon up other surnames of hers, seeing there is a temple dedicated (forsooth) to glewing Fortune, whom they called Viscata; as if we were given thereby to understand, that we are caught by her afarre off, and even tied (as it were) with bird-lime to businesse and affaires.

But consider this moreover, that he having knowen by experience what great power she hath in humane things, how little soever she seeme to be, and how often a small matter in hapning or not hapning hath given occasion to some, either to misse of great exploits, or to atcheive as great enterprises, whether in this respect, he built not a temple to little Fortune, teaching men thereby to be alwaies studious, carefull and diligent, and not to despise any occurrences how small soever they be.

Was it not (thinke you) uppon a certeine reverent devotion that they bare unto that fire, as being either cousen germaine, or brother unto that inextinguible and immortall fire.

Or rather, was it not for some other secret advertisment, to teach us not to violate or kill any thing whatsoever that hath life, if it hurt not us first; as if fire were a living creature: for need it hath of nourishment and moveth of it selfe: and if a man doe squench it, surely it uttereth a kinde of voice and scricke, as if a man killed it.

Or certeinly this fashion and custome received so usually, sheweth us that we ought not to marre or spoile, either fire or water or any other thing necessarie, after we our selves have done with it, and have had sufficient use thereof, but to suffer it to serve other mens turnes who have need, after that we ourselves have no imploiment for it.

How commeth it to passe that those who are defended of the most noble and auncient houses of Rome, caried little moones upon their shoes.

Is this (as Castor saith) a signe of the habitation which is reported to be within the bodie of the moone?

Or for that after death, our spirits and ghosts shall have the moone under them?

Or rather, because this was a marke or badge proper unto those who were reputed most ancient, as were the Arcadians descended from Evander, who upon this occasion were called Proseleni, as one would say, borne before the moone?

Or, because this custome as many others, admonisheth those who are lifted up too high, and take so great pride in themselves, of the incertitude and instabilitie of this life, and of humane affaires, even by the example of the moone,

Who at the first doth new and yoong appeere,

Where as before she made no shew at all;

And so her light increaseth faire and cleere,

Untill her face be round and full withall:

But then anon she doth begin to fall,

And backward wane from all this beautie gay,

Untill againe she vanish cleane away.

Or was not this an holsome lesson and instruction of obedience, to teach and advise men to obey their superiors, & not to thinke much for to be under others: but like as the moone is willing to give eare (as it were) and apply her selfe to her better, content to be ranged in a second place, and as Parmenides saith,

even so they ought to rest in a second degree, to follow after, and be under the conduct and direction of another, who sitteth in the first place, and of his power, authority and honor, in some measure to enjoy a part.

May it not be for that of Gods invisible and who are no other wise seene but by the eies of our understanding: those that reigne as princes be Jupiter and Juno; but of the visible, the Sun and Moone? Now the Sun is he who causeth the yeere, and the Moone maketh the moneth. Neither are we to thinke, that these be onely and simply the figures and images of them: but beleeve we must, that the materiall Sun which we behold, is Jupiter, and this materiall Moone, Juno. And the reason why they call her Juno, (which word is as much to say as yoong or new) is in regarde of the course of the Moone: and otherwhiles they surname her also Juno-Lucina, that is to say; light or shining: being of opinion that she helpeth women in travell of child-birth, like as the Moone doth, according to these verses:

By starres that turne full round in Azur skie:

By Moone who helps child-births right speedily.

For it seemeth that women at the full of the moone be most easily delivered of childbirth.

What is the cause that in observing bird-flight, that which is presented on the ^[144]left hand is reputed lucky and prosperous?

Is not this altogether untrue, and are not many men in an errour by ignorance of the equivocation of the word Sinistrum, & their maner of Dialect; for that which we in Greeke call ἀριστερον, that is to say, on the auke or left hand, they say in Latin, Sinistrum; and that which signifieth to permit, or let be, they expresse by the verbe Sinere, and when they will a man to let a thing alone, they say unto him, Sine; whereupon it may seeme that this word Sinistrum is derived. That presaging bird then, which permitteth and suffreth an action to be done, being as it were Sinisterion; the vulgar sort suppose (though not aright) to be Sinistrum, that is to say, on the left hand, and so they tearme it.

Or may it not be rather as Dionysius saith, for that when Ascanius the sonne of Aeneas wanne a field against Mezentius as the two armies stood arranged one affronting the other in battel ray, it thundred on his left hand; and because thereupon he obteined the victory, they deemed even then, that this thunder was a token presaging good, and for that cause observed it, ever after so to fall out. Others thinke that this presage and foretoken of good lucke hapned unto Aeneas: and verily at the battell of Leuctres, the Thebanes began to breake the ranks of their enemies, and to discomfit them with the left wing of their battel, and thereby in the end atchieved a brave victorie; whereupon ever after in all their conflicts, they gave preference and the honour of leading and giving the first charge, to the left wing.

Or rather, is it not as Juba writeth, because that when we looke toward the sunne rising, the North side is on our left hand, and some will say, that the North is the right side and upper part of the whole world.

But consider I pray you, whether the left hand being the weaker of the twaine, the presages comming on that side, doe not fortifie and support the defect of puissance which it hath, and so make it as it were even and equall to the other?

Or rather considering that earthly and mortall things they supposing to be opposite unto those that be heavenly and immortall, did not imagine consequently, that whatsoever was on the left in regard of us, the gods sent from their right side.

Wherefore was it lawfull at Rome, when a noble personage who sometime had entred triumphant into the city, was dead, and his corps burnt (as the maner was) in a funerall fire, to take up the reliques of his bones, to carie the same into the city, and there to strew them, according as Pyrrho the Lyparean hath left in writing.

Was not this to honour the memorie of the dead? for the like honourable priviledge they had graunted unto other valiant warriors and brave captaines; namely, that not onely themselves, but also their posteritie descending lineally from them, might be enterred in their common market place of the city, as for example unto Valerius and Fabricius: and it is said, that for to continue this prerogative in force, when any of their posteritie afterwards were departed this life, and their bodies brought into the market place accordingly, the maner was, to put a burning torch under them, and doe no more but presently to take it away againe; by which ceremonie, they reteined still the due honour without envie, and confirmed it onely to be lawfull if they would take the benefit thereof.

What is the cause that when they feasted at the common charges, any generall captaine who made his entrie into the citie with triumph, they never admitted the Consuls to the feast; but that which more is, sent unto them before-hand messengers of purpose, requesting them not to come unto the supper?

Was it for that they thought it meet and convenient to yeeld unto the triumpher, both the highest place to sit in, and the most costly cup to drinke out of, as also the honour to be attended upon with a traine home to his house after supper? which prerogatives no other might enjoy but the Consuls onely, if they had beene present in the place.

Why is it that the Tribune of the commons onely, weareth no embrodered purple robe, considering that all other magistrates besides doe weare the same.

Is it not, for that they (to speak properly) are no magistrates? for in truth they have no ushers or vergers to carie before them the knitches of rods, which are the ensignes of magistracie; neither sit they in the chaire of estate called Sella curulis, to determine causes judicially, or give audience unto the people; nor enter into the administration of their office at the beginning of the yeere, as all other magistrates doe: neither are they put downe and deposed after the election of a Dictatour: but whereas the full power and authoritie of all other magistrates of State, he transferred from them upon himselfe: the Tribunes onely of the people continue still, and surcease not to execute their function, as having another place and degree by themselves in the common-weale: and like as some oratours and lawiers doe hold, that exception in law is no action, considering it doth cleane contrary to action; for that action intendeth, commenseth, and beginneth a processe or sute; but exception or inhibition, dissolveth, undooeth, and abolisheth the same: semblably, they thinke also, that the Tribunate was an empeachment, inhibition, and restraint of a magistracie, rather than a magistracie it selfe: for all the authority and power of the Tribune, lay in opposing himselfe, and eroding the jurisdiction of other magistrates, and in diminishing or repressing their excessive and licentious power.

Or haply all these reasons and such like, are but words, and devised imaginations to mainteine discourse: but to say a trueth, this Tribuneship having taken originally the first beginning from the common people, is great and mighty in regard that it is popular; and that the Tribunes themselves are not proud nor highly conceited of themselves above others, but equall in apparell, in port, fare, and maner of life, to any other citizens of the common sort: for the dignity of pompe and outward shew, apperteineth to a Consull or a Prætour: as for the Tribune of the people, he ought to be humble and lowly, and as M. Curio was woont to say; ready to put his hand under every mans foot; not to carie a loftie, grave, and stately countenance, nor to bee hard of accesse, nor strange to be spoken with, or dealt withall by the multitude; but howsoever he behave himselfe to others, he ought to the simple and common people, above the rest, for to be affable, gentle, and tractable: and heereupon the maner is, that the dore of his house should never be kept shut, but stand open both day and night, as a safe harbour, sure haven, and place of refuge, for all those who are distressed and in need: and verilie the more submisse that he is in outward appeerance, the more groweth hee and encreaseth in puissance; for they repute him as a strong hold for common recourse and retrait, unto al comers, no lesse than an altar or priviledged sanctuary. Moreover, as touching the honour that he holdeth by his place, they count him holy, sacred, and inviolable, insomuch as if he doe but goe foorth of his house abroad into the citie, and walke in the street,^[145] the maner was of all, to clense and sanctifie the body, as if it were steined and polluted.