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optical character recognition

+ + + + +

This pointer pattern extracts sections

 + + + + + English + Greek + Latin + German + + + + tagged and parsed + EpiDoc and CTS Conversion + + + + +
+
+ + THE ROMAN QUESTIONS + (QUAESTIONES ROMANAE) + + INTRODUCTION +

+ The Roman Questions is an attempt to explain one + hundred and thirteen Roman customs, the majority + of which deal with religious matters. The treatise + is one of three similar compilations of wThich two + have been preserved and one, the Quaestiones Barbaricae + (No. 139 in Lamprias's list), has been lost. + Plutarch possessed a great desire to know the + reason why: besides the many discussions of a + similar sort contained in the Symposiacs (Table Talk), + there is extant a discussion of Physical Causes, and + the titles of other writings of the same sort have + been preserved for us in Lamprias's list of Plutarch's + writings.(149)Αἰτίαι τῶν περιφερομένων Στωικῶν; (160)Αἰτίαι καὶ τοπόι; (161)Αἰτίαι ἀλλαγῶν; (167)Αἰτίαι γυναικῶν. +

+

The Greek title, which means causes, is twice + mentioned by Plutarch himself in the Lives, + Life of Romulus, chap. xv. (26 e); Life of Camillus chap. xix. (138 e). and + we might call it The Reasons Why. In nearly + every case at least two and often more reasons are + given: of these presumably not more than one can + be right. Thus the other explanations will embody + the results of Plutarch's researches on the matter + or his own quaint speculations. Consequently the + book, which is an important source for Roman + + + + customs, especially for religious customs, has been + of the greatest service to students of early Roman + religion, a field in which so little is certain and which + provides (even as it provided for Plutarch) such + glorious opportunities for speculation that it has + been somewhat overtilled in recent years. Anyone + interested in such matters may observe the trend of + this scholarship if he will examine F. B. Jevons' + reprint of Holland's translation of the Roman + Questions (London, 1892): or better, H. J. Rose, + The Roman Questions of Plutarch, a New Translation + with Introductory Essays and a Running Commentary + (Oxford, 1924). Professor Rose might, indeed, have + improved his translation by consulting some good + Greek lexicon: but the essays and the commentary + are very valuable, for they contain, among + other matters of interest, a discussion of Plutarch's + sources and of early Roman religion: the commentary + is fortified with abundant references to ancient + writers and to modern scholars. It is a scholarly + work and the most important contribution to the + study of the Roman Questions since Wyttenbach. +

+

This treatise could hardly have been written by a + person ignorant of Latin. Plutarch in his Life of + Demosthenes, chap, ii., modestly disavows any profound + knowledge of Latin: yet he had read a considerable + amount in the language and had spent + some time in Rome. Hence he was quite able to + use Latin works in compiling the Roman Questions. + Some Roman writers he mentions by name, especially + Varro, and Verrius Flaccus, an antiquarian of + the Augustan age. Livy is specifically cited but + twice in the Moralia, once in the present work and + once in De Fortuna Romanorum; yet he is referred + + + + to no less than twelve times in the Lives, most of + these citations being in the Marcellus and the + Camillus. Perhaps Plutarch's more exact acquaintance + with Livy, if he ever acquired this, dates + from a time later than the period during which + he was engaged in the compilation of the Roman + Questions. +

+

Other Roman authorities are mentioned occasionally, + such as Cato the Elder, Nigidius Figulus, + Antistius Labeo, Ateius Capito, and Fenestella: + but no doubt they and others are used in accounts + introduced by such expressions as they say, + some say, + the story is told, and the like. Some + of these references have, in fact, been traced by + scholars to their originals. It has been remarked + of Cicero that any statement found in that author's + works appears, or has appeared, elsewhere. The + same affirmation might be made of Plutarch with + some confidence. Unless he specifically testifies to + oral tradition or hearsay, we may be certain that + his facts, like Cicero's, are drawn from his extensive + reading. +

+

Critics lay stress on a few mistakes which Plutarch + made in interpreting Latin (these will be found + noted in Rose and in Hartman), but against them + must be set the unnumbered instances in which he is + right. He did not, however, have to depend wholly + on Latin writers, for he undoubtedly had at hand + the Roman Antiquities of Dionysius of Halicarnassus + (1st cent. b.c.) and the works of Juba,Müller, Frag. Hist. Graec. iii. 465-484. the scholarly + king of Mauretania, who as a youth had been brought + to Rome in 46 b.c. to grace the triumph of Julius + Caesar. Juba became greatly interested in Roman + + + + customs, and wrote a book in which he paralleled + them with the customs of other peoples. +

+

Many of the matters discussed in the Roman + Questions are to be found treated elsewhere in + Plutarch's work, particularly in the Roman Lives. + The Lives of Romulus and of Numa are especially + rich in parallel passages: for very many of the + Roman customs were thought to go back to the + earliest period of Roman history. +

+

The book was probably published after the death + of Domitian in a.d, 96, though this is a not quite + certain inference from the text (276 e). The work + is No. 138 in Lamprias's catalogue of Plutarch's + works. The . ms. tradition (on which see J. B. + Titchener, University of Illinois Studies, ix., 1924) is + good. +

+
+ +
+

Why do they bid the bride touch fire and water? +

+

Is it that of these two, being reckoned as elements + or first principles, fire is masculine and water feminine, + Cf. Varro, De Lingua Latina, v. 61. The genders are those of ignis and aqua, not those of the Greek words. and fire supplies the beginnings of motion and + water the function of the subsistent element or the + material? +

+

Or is it because fire purifies and water cleanses, + and a married woman must remain pure and clean? +

+

Or is it that, just as fire without moisture is unsustaining and arid, and water without heat is unproductive and inactive, + Cf.Moralia, 650 b; Servius on Virgil, Aeneid, iv. 167; Lactantius, Institutiones Divinae, ii. 9. 21. so also male and female apart + from each other are inert, but their union in marriage + produces the perfection of their life together? +

+

Or is it that they must not desert each other, but + must share together every sort of fortune, even if + they are destined to have nothing other than fire + and water to share with each other? +

+
+
+

Why in the marriage rites do they light five + torches, neither more nor less, which they call + cereones? + + + +

+

Is it, as Varro has stated, that while the praetors + use three, the aediles have a right + Cf. the Lex Coloniae Genetivae, column 62 (C.I.L. i.² 594 = ii. 5439), where it is specified that the aediles shall have the right and power to possess, among other things, cereos. to more, and it is + from the aediles that the wedding party light their + torches? +

+

Or is it because in their use of several numbers + the odd number was considered better and more perfect for various purposes and also better adapted to + marriage? For the even number admits division and + its equality of division suggests strife and opposition: + the odd number, however, cannot be divided into + equal parts at all, but whenever it is divided it + always leaves behind a remainder of the same nature + as itself. Now, of the odd numbers, five is above all + the nuptial number; for three is the first odd number, + and two is the first even number, and five is composed + of the union of these two, as it were of male and + female. + Cf.Moralia, 288 d-e, infra, 374 a, 429 a, and 388 a with the note on the last passage; Lydus, De Mensibus, ii. 4. +

+

Or is it rather that, since light is the symbol of + birth, and women in general are enabled by nature + to bear, at the most, five children at one birth, + Cf.Moralia, 429 f. A few authenticated cases of sextuplets have occurred since Plutarch's day. See also the passages of Aulus Gellius and Aristotle quoted in Classical Journal, xxx. p. 493. the + wedding company makes use of exactly that number + of torches? +

+

Or is it because they think that the nuptial pair + has need of five deities: Zeus Teleios, Hera Teleia, + Aphrodite, Peitho, and finally Artemis, whom women + in child-birth and travail are wont to invoke? +

+
+
+

Why is it that, although there are many shrines + of Diana in Rome, the only one into which men may + not enter is the shrine in the so-called Vicus Patricius? + + + +

+

Is it because of the current legend? For a man + attempted to violate a woman who was here worshipping the goddess, and was torn to pieces by the dogs: + and men do not enter because of the superstitious fear + that arose from this occurrence. +

+
+
+

Why do they, as might be expected, nail up + stags' horns in all the other shrines of Diana, but in + the shrine on the Aventine nail up horns of cattle? +

+

Is it because they remember the ancient occurrence? + Cf. Livy, i. 45; Valerius Maximus, vii. 3. 1. For the tale is told that among the Sabines + in the herds of Antro Curiatius was born a heifer + excelling all the others in appearance and size. + When a certain soothsayer told him that the city + of the man who should sacrifice that heifer to + Diana on the Aventine was destined to become the + mightiest city and to rule all Italy, the man carne + to Rome with intent to sacrifice his heifer. But a + servant of his secretly told the prophecy to the king + Servius, who told Cornelius the priest, and Cornelius + gave instructions to Antro to bathe in the Tiber before + the sacrifice: for this, said he, was the custom of + those whose sacrifice was to be acceptable. Accordingly Antro went away and bathed, but Servius + sacrificed the heifer to Diana before Antro could + return, and nailed the horns to the shrine. This tale + both JubaMüller,Frag. Hist. Graec. iii. p. 470. and Varro have recorded, except that + Varro has not noted the name of Antro: and he says + that the Sabine was cozened, not by Cornelius the + priest, but by the keeper of the temple. +

+
+
+

Why is it that those who are falsely reported to + + + + have died in a foreign country, even if they return, + men do not admit by the door, but mount upon the + roof-tiles and let them down inside? +

+

Varro gives an explanation of the cause that is + quite fabulous. For he says that in the Sicilian war + there was a great naval battle, and in the case of + many men a false report spread that they were dead. + But, when they had returned home, in a short time + they all carne to their end except one who, when he + tried to enter, found the doors shutting against him + of their own accord, nor did they yield when he strove + to open them. The man fell asleep there before his + threshold and in his sleep saw a vision, which instructed him to climb upon the roof and let himself + down into the house. When he had done so, he + prospered and lived to an advanced age: and from + this occurrence the custom became established for + succeeding generations. +

+

But consider if this be not in some wise similar + to Greek customs; for the Greeks did not consider + pure, nor admit to familiar intercourse, nor suffer to + approach the temples any person for whom a funeral + had been held and a tomb constructed on the + assumption that they were dead. The tale is told + that Aristinus, a victim of this superstition, sent to + Delphi and besought the god to release him from + the difficulties in which he was involved because + of the custom: and the prophetic priestess gave + response: + + All that a woman in childbed does at the birth of her + baby, + + When this again thou hast done, to the blessed gods + sacrifice offer. + + Aristinus, accordingly, chose the part of wisdom and + + + + delivered himself like a new-born babe into the hands + of women to be washed, and to be wrapped in + swaddling-clothes, and to be suckled: and all other + men in such plight do likewise and they are called + Men of Later Fate. But some will have it that + this was done in the case of such persons even before + Aristinus, and that the custom is ancient. Hence it + is nothing surprising if the Romans also did not think + it right to admit by the door, through which they go + out to sacrifice and come in from sacrificing, those + who are thought to have been buried once and for all + and to belong to the company of the departed, but + bade them descend from the open air above into that + portion of the house which is exposed to the sky. + And with good reason, for, naturally, they perform all + their rites of purification under the open sky. +

+
+
+

Why do the women kiss their kinsmen on the + lips? +

+

Is it, as most authorities believe, that the drinking + of wine was forbidden to women, + Cf. Comparison of Lycurgus and Numa, chap. iii. (77 b); Polybius, vi. 11 a. 4; Dionysius of Halicarnassus, Roman Antiquities, ii. 25. 6; Cicero, De Republica, iv. 6; Valerius Maximus, ii. 1. 5; vi. 3. 9; Pliny, Natural History, xiv. 13 (89); Aulus Gellius, x. 23. 1; Tertullian, Apol. vi. and therefore, so + that women who had drunk wine should not escape + detection, but should be detected when they chanced + to meet men of their household, the custom of kissing + was established? +

+

Or is it for the reason which AristotleFrag. 609 (ed. V. Rose). the philosopher has recorded? For that far-famed deed, the + scene of which is laid in many different places, + Cf.Moralia, 243 e and the note ad loc. (Vol. III. p. 480). was + dared, it appears, by the Trojan women, even on the + very shores of Italy. For when they had reached + the coast, and the men had disembarked, the women + set fire to the ships, since, at all hazards, they desired + to be quit of their wanderings and their sea-faring. + + + + But they were afraid of their husbands, and greeted + with a kiss and a warm embrace such of their kinsmen + and members of their household as they encountered: + and when the men had ceased from their wrath and + had become reconciled, the women continued thereafter as well to employ this mark of affection towards + them. +

+

Or was this rather bestowed upon the women as a + privilege that should bring them both honour and + power if they should be seen to have many good men + among their kinsmen and in their household? +

+

Or is it that, since it is not the custom for men to + marry blood relations,Hatzidakis objects to the formσυγγενίδας; but the very fact that Polux, iii. 30, characterizes it asἐσχάτως βάρβαρον proves (as do inscriptions also) that it was in use. affection proceeded only so + far as a kiss, and this alone remained as a token of + kinship and a participation therein? For formerly + men did not marry women related to them by ties + of blood, just as even now they do not marry their + aunts or their sisters + Cf. Tacitus, Annals, xii. 5-7.; but after a long time they + made the concession of allowing wedlock with + cousins for the following reason: a man possessed + of no property, but otherwise of excellent character + and more satisfactory to the people than other public + men, had as wife his cousin, an heiress, and was + thought to be growing rich from her estate. He was + accused on this ground, but the people would not even + try the case and dismissed the charge, enacting a + decree that ali might marry cousins or more distant + relatives: but marriage with nearer kin was prohibited. +

+
+
+

Why is it forbidden for a man to receive a gift + from his wife or a wife to receive a gift from her + husband? + Cf.Moralia, 143 a. + + + +

+

Is it that, Solon having promulgated a law + Cf. Life of Solon, chap. xxi. (90 a); [Demosthenes] xlvi. 14; Hypereides, Against Athenogenes, 17, 18. that + the bequests of the deceased should be valid unless + a man were constrained by force or persuaded by his + wife, whereby he excepted force as overriding the + free will, and pleasure as misleading the judgement, + in this way the bequests of wives and husbands + became suspect? +

+

Or did they regard giving as an utterly worthless + token of aifection (for even strangers and persons + with no kindly feelings give gifts), and so deprived + the marriage relationship of this mode of giving + pleasure, that mutual affection might be unbought + and free, existing for its own sake and for no other + reason? +

+

Or is it that women are most likely to be seduced + and welcome strangers because of gifts they receive + from them: and thus it is seen to be dignified for + them to love their own husbands even though their + husbands give them no gifts? +

+

Or is it rather that both the husbands' property + should be held in common with their wives and + the wives' with their husbands? For anyone who + accepts what is given learns to regard what is not + given to him as belonging to another, with the + result that by giving a little to each other they + deprive each other of all else that they own. +

+
+
+

Why among the Romans is it forbidden to receive + a gift from a son-in-law or from a father-in-law? +

+

Is the father-in-law prevented from receiving a + gift from his son-in-law, in order that the gift may + not appear ultimately to reach the wife through her + father? And is the son-in-law similarly prevented, + since it is obviously just that he who may not give + shall also not receive? + + +

+
+
+

Why is it that, when men who have wives at + home are returning either from the country or from + abroad, they send ahead to tell their wives that they + are coming? +

+

Is it because this is the mark of a man who is + confident that his wife is not up to any mischief, + whereas coming suddenly and unexpectedly is, as + it were, an arrival by stratagem and unfair vigilance: + and are they eager to send good tidings about themselves to their wives as if they felt certain that their + wives would be longing for them and expecting + them? +

+

Or is it rather that the men themselves long to + hear news of their wives, if they shall find them safe + at home and longing for their husbands? +

+

Or is it because during their husbands' absence + the wives have more household duties and occupations, and also dissensions and outbursts against + those of the household? Therefore the notice is + given in advance that the wife may rid herself of + these matters and make for her husband his welcome + home undisturbed and pleasant. +

+
+
+

Why is it that when they worship the gods, + they cover their heads, but when they meet any of + their fellow-men worthy of honour, if they happen + to have the toga over the head, they uncover? + Cf. Pliny, Natural History, xxviii. 17 (60). +

+

This second fact seems to intensify the difficulty + of the first. If, then, the tale told of Aeneas + Cf. Dionysius of Halicarnassus, Roman Antiquities, xii. 16. is true, + that, when Diomedes passed by, he covered his head + and completed the sacrifice, it is reasonable and + consistent with the covering of one's head in the + presence of an enemy that men who meet good + + + + men and their friends should uncover. In fact, the + behaviour in regard to the gods is not properly + related to this custom, but accidentally resembles + it; and its observance has persisted since the days + of Aeneas. +

+

But if there is anything else to be said, consider + whether it be not true that there is only one matter + that needs investigation: why men cover their + heads when they worship the gods: and the other + follows from this. For they uncover their heads in + the presence of men more influential than they: + it is not to invest these men with additional honour, + but rather to avert from them the jealousy of the + gods, that these men may not seem to demand the + same honours as the gods, nor to tolerate an attention like that bestowed, on the gods, nor to rejoice + therein. But they thus worshipped the gods, either + humbling themselves by concealing the head, or + rather by pulling the toga over their ears as a + precaution lest any ill-omened and baleful sound + from without should reach them while they were + praying. That they were mightily vigilant in this + matter is obvious from the fact that when they went + forth for purposes of divination, they surrounded + themselves with the clashing of bronze. +

+

Or, as Castor + Cf. Jacoby, Frag. der griech. Hist. 250, Frag. 15. states when he is trying to bring + Roman customs into relation with Pythagorean doctrines: the Spirit within us entreats and supplicates the gods without, and thus he symbolizes by + the covering of the head the covering and concealment of the soul by the body. +

+
+
+

Why do they sacrifice to Saturn with the head + uncovered? + + + +

+

Is it because Aeneas instituted the custom of + covering the head, and the sacrifice to Satum dates + from long before that time? +

+

Or is it that they cover the head before the + heavenly deities, but they consider Saturn a god + whose realm is beneath the earth? Or is it that no + part of Truth is covered or overshadowed, and the + Romans consider Saturn father of Truth? +

+
+
+

And why do they consider Saturn father of + Truth? +

+

Is it that they think, as do certain philosophers, + Cf.Moralia, 363 d; Aristotle, De Mundo, chap. vii. ad init. (401 a 15); Cornutus, chap. vi. (p. 7 ed. Lang); Macrobius, Saturnalia, i. 8. 7. + that Saturn (Kronos) is Time (Chronos), and Time + discovers the truth? Or because it is likely that the + fabled Age of Saturn, if it was an age of the greatest + righteousness, participated most largely in truth? +

+
+
+

Why do they also sacrifice to the god called + Honor with the head uncovered? One might + translate Honor as renown or honour. +

+

Is it because renown is a brilliant thing, conspicuous, + and widespread, and for the reason that they uncover + in the presence of good and honoured men, is it for + this same reason that they also worship the god who + is named for honour? +

+
+
+

Why do sons cover their heads when they + escort their parents to the grave, while daughters + go with uncovered heads and hair unbound? +

+

Is it because fathers should be honoured as gods + + + + by their male offspring, but mourned as dead by their + daughters, that custom has assigned to each sex its + proper part and has produced a fitting result from + both? +

+

Or is it that the unusual is proper in mourning, and + it is more usual for women to go forth in public with + their heads covered and men with their heads uncovered? So in Greece, whenever any misfortune + comes, the women cut off their hair and the men let + it grow, for it is usual for men to have their hair cut + and for women to let it grow. +

+

Or is it that it has become customary for sons to + cover their heads for the reason already given?The first reason above: The father should be honoured as a god. + For they turn about at the graves, as Varro relates, + thus honouring the tombs of their fathers even as + they do the shrines of the gods: and when they have + cremated their parents, they declare that the dead + person has become a god at the moment when first + they find a bone. + Cf. Cicero, De Legibus, ii. 22 (57). +

+

But formerly women were not allowed to cover the + head at all. At least it is recorded that Spurius + Carvilius + Cf. 278 e, infra; Comparison of Lycurgus and Numa, iii. (77 c); Comparison of Theseus and Romulus, vi. (39 b); Dionysius of Halicarnassus, Roman Antiquities, ii. 25. 7; Valerius Maximus, ii. 1. 4; Aulus Gellius, iv. 3. 2; xvii. 21. 44; Tertullian, Apol. vi., De Monogamia, ix. was the first man to divorce his wife and + the reason was her barrenness: the second was + Sulpicius Gallus, because he saw his wife pull her + cloak over her head: and the third was Publius + Sempronius, because his wife had been present as + a spectator at funeral games. + Cf. Valerius Maximus, vi. 3. 10. +

+
+
+

Why is it that they were wont to sacrifice no + living creature to Terminus,This is certainly not true of later times; Cf. for example, Horace, Epodes, 2. 59. in whose honour they + held the Terminalia, although they regard him as a + god? + + + +

+

Is it that Romulus placed no boundary-stones for + his country, so that Romans might go forth, seize + land, and regard all as theirs, as the Spartan said, + Cf.Moralia, 210 e with the note (Vol. III. p. 257). + which their spears could reach; whereas Numa + Pompilius, + Cf. Life of Numa, xvi. (70 f); Dionysius of Halicarnassus, Roman Antiquities, ii. 74. 2 ff. a just man and a statesman, who had + become versed in philosophy, marked out the + boundaries between Rome and her neighbours, and, + when on the boundary-stones he had formally + installed Terminus as overseer and guardian of + friendship and peace, he thought that Terminus + should be kept pure and undefiled from blood and + gore? +

+
+
+

Why is it that it is forbidden to slave-women to + set foot in the shrine of Matuta, and why do the + women bring in one slave-woman only and slap her + on the head and beat her? + Cf. Life of Camillus, v. (131 b-c); Ovid, Fasti, vi. 551 ff. with Frazer's note. +

+

Is the beating of this slave but a symbol of the + prohibition, and do they prevent the others from + entering because of the legend? For InoIno is the Greek name for the Greek goddess Leucothea before her violent death and deification; Matuta is the supposed Roman equivalent of both Greek names. is said + to have become madly jealous of a slave-woman on + her husband's account, and to have vented her + madness on her son. The Greeks relate that the + slave was an Aetolian by birth and that her name + was Antiphera. Wherefore also in my native town, + Chaeroneia, the temple-guardian stands before the + precinct of Leucothea and, taking a whip in his hand, + makes proclamation: Let no slave enter, nor any + Aetolian, man or woman! +

+
+
+

Why is it that in the shrine of this goddess they + do not pray for blessings on their own children, but + only on their sisters' children? + Cf.Moralia, 492 d. + + + +

+

Is it because Ino was fond of her sister and suckled + her sister's son also, but was herself unfortunate in + her own children? Or is it that, quite apart from + this reason, the custom is morally excellent and + produces much goodwill among kindred? +

+
+
+

Why was it the custom for many of the wealthy + to give a tithe of their property to Hercules? + Cf. Life of Sulla, chap. xxxv. (474 a); Life of Crassus, ii. (543 d), xii. (550 d). +

+

Is it because he also sacrificed a tithe of Geryon's + cattle in Rome? Or because he freed the Romans + from paying a tithe to the Etruscans? +

+

Or have these tales no historical foundation worthy + of credence, but the Romans were wont to sacrifice + lavishly and abundantly to Hercules as to an insatiable eater and a good trencher-man? +

+

Or was it rather in curtailing their excessive wealth, + since it was odious to their fellow-citizens, and in + doing away with some of it, as from a lusty bodily + vigour that had reached its culmination,Probably an allusion to the Hippocratic maxim quoted in Moralia, 682 e, 1090 b, and often by Galen. did they + think that thus Hercules would be especially honoured + and pleased by such a way of using up and reducing + overabundance, since in his own life he was frugal, + self-sufficient, and free from extravagance? +

+
+
+

Why do they adopt the month of January as + the beginning of the new year? + Cf. Life of Numa, xviii., xix. (71 e ff.); Lucian, Pseudologista, 8; Varro, De Lingua Latina, vi. 33; Ovid, Fasti, iii. 99-166. +

+

The fact is that, in ancient days, March was counted + before January, as is clear from many different proofs, + and particularly from the fact that the fifth month + from March is called Quintilis, the sixth Sextilis, and + + + + so on to the last, which they call December, since it + is the tenth in order from March. Wherefore it has + also naturally occurred to some to believe and to + maintain that the ancient Romans completed their + year, not in twelve months, but in ten, by adding + more days than thirty to some of the months. Others + state that December is the tenth from March, + January the eleventh, and February the twelfth: + and in this month they perform rites of purification + and make offerings to the dead, since it is the end of + the year. But the order of these months was altered, + so they say, and January was put first because in this + month on the day of the new moon, which they call + the Kalends of January, the first consuls entered + office after the kings had been expelled. +

+

But more worthy of credence are they who maintain that it was because Romulus was a warrior and a + lover of battle, and was thought to be a son of Mars, + that he placed first the month which bore Mars' + name. But Numa, in turn, who was a lover of peace, + and whose ambition it was to turn the city towards + husbandry and to divert it from war, gave the precedence to January and advanced the god Janus to + great honours, since Janus + Cf. 269 a, infra. was a statesman and a + husbandman rather than a warrior. But consider + whether Numa may not have adopted as the beginning of the year that which conforms to our conception of the natural beginning. Speaking generally, to be sure, there is not naturally either last or + first in a cycle: and it is by custom that some adopt + one beginning of this period and others another. + They do best, however, who adopt the beginning + + + + after the winter solstice, when the sun has ceased to + advance, and turns about and retraces his course + toward us. For this beginning of the year is in a + certain way natural to mankind, since it increases the + amount of light that we receive and decreases the + amount of darkness, and brings nearer to us the lord + and leader of all mobile matter. +

+
+
+

Why is it that the women, when they adorn in + their houses a shrine to the women's goddess, whom + they call Bona Dea, + Cf. Macrobius, Saturnalia, i. 12. 21-28. bring in no myrtle, although + they are very eager to make use of all manner of + growing and blooming plants? +

+

Was this goddess, as the mythologists relate, the + wife of the seer Faunus; and was she secretly addicted + to wine, + Cf. 265 b, supra. but did not escape detection and was beaten + by her husband with myrtle rods, and is this the + reason why they do not bring in myrtle and, when + they make libations of wine to her, call it milk? +

+

Or is it because they remain pure from many + things, particularly from venery, when they perform + this holy service? For they not only exclude their + husbands, but they also drive everything male out of + the house + Cf. Life of Caesar, ix. (711 e), Life of Cicero, xix. (870 b); Juvenal, vi. 339. whenever they conduct the customary ceremonies in honour of the goddess. So, because the + myrtle is sacred to Venus, they religiously exclude it. + For she whom they now call Venus Murcia, in ancient + days, it seems, they styled Myrtia. +

+
+
+

Why do the Latins revere the woodpecker and + all strictly abstainNo doubt this means from eating it since they used to eat all small birds. from it? + + + +

+

Is it because, as they tell the tale, Picus, + Cf. Ovid, Metamorphoses, xiv. 320 ff. transformed by his wife's magic drugs, became a woodpecker and in that form gives oracles and prophecies + to those who consult him? +

+

Or is this wholly incredible and monstrous, and is + that other tale + Cf. 278 c, 320 d, infra; Life of Romulus, iv. (19 e), vii. (21 c). more credible which relates that + when Romulus and Remus were exposed, not only + did a she-wolf suckle them, but also a certain woodpecker carne continually to visit them and bring them + scraps of food? For generally, even to this day, in + foot-hills and thickly wooded places where the woodpecker is found, there also is found the wolf, as + Nigidius records. +

+

Or is it rather because they regard this bird as + sacred to Mars, even as other birds to other gods? + For it is a courageous and spirited bird and has a beak + so strong that it can overturn oaks by pecking them + until it has reached the inmost part of the tree. +

+
+
+

Why do they suppose Janus to have been twofaced and so represent him in painting and sculpture? +

+

Is it because, as they relate, he was by birth a + Greek from Perrhaebia, and, when he had crossed to + Italy and had settled among the savages there, he + changed both his speech and his habits? Or is it + rather because he changed the people of Italy to + another manner and form of life by persuading a + people which had formerly made use of wild plants + and lawless customs to till the soil and to live under + organized government? + Cf. 274 e, infra; Life of Numa, xix. (72 f); Athenaeus, 692 d; Lydus, De Mensibus, iv. 2; Macrobius, Saturnalia i. 7. 21, and i. 9. + + +

+
+
+

Why do they sell articles for funerals in the + precinct of Libitina, whom they identify with Venus? + Cf. Life of Numa, xii. (67 e); Dionysius of Halicarnassus, Roman Antiquities, iv. 15. 5; Varro, De Lingua Latina, vi. 47. +

+

Is this also one of the philosophic devices of king + Numa, that they should learn not to feel repugnance + at such things nor shun them as a pollution? +

+

Or is it rather a reminder that whatever is born + must die, since one goddess presides over births and + deaths? For in Delphi there is a little statue of + Aphrodite of the Tomb, to which they summon the + departed to come forth for the libations. +

+
+
+

Why have they in the month three beginnings + or fixed points, and do not adopt the same interval + of days between them? +

+

Is it, as JubaMüller, Frag. Hist. Graec. iii. p. 470. and his followers relate, that on the + Kalends the officials used to call + Cf. Old Latin calare, equated with Greek καλεῖν by Plutarch and by other writers. the people and + announce the Nones for the fifth day thereafter, + regarding the Ides as a holy day? +

+

Or is it rather because, since they measured time + by the phases of the moon, they observed that in each + month the moon undergoes three very important + changes: first, when she is hidden by her conjunction with the sun: second, when she has escaped the + sun's rays and becomes visible for the first time at + sunset; and third, at the full moon, when her orb + is completely round? The disappearance and concealment of the moon they call Kalendae, for everything + + + + concealed or secretis clam, and to be concealed is celari.Much is made of Plutarch's mistake in equating celare (mss.) withλανθάνειν rather than withκρύπτειν, but the mistake is more likely that of a scribe. The first appearance of the + moon they call Nones, the most accurate since + it is the new moon: for their word for new and + novel is the same as ours.This is true etymologically; but is Plutarch thinking of the syllable nou inνουμηνία and nouus? They name the Ides + as they do either because of the beauty and form + (eidos) of the full-orbed moon, or by derivation from + a title of Jupiter. + Cf. Macrobius, Saturnalia, i. 15. 14, where it is stated that Idus is derived from the Etruscan Itis, said to mean Iovis fiducia. + But we must not follow out the + most exact calculation of the number of days nor cast + aspersions on approximate reckoning; since even + now, when astronomy has made so much progress, the + irregularity of the moon's movements is still beyond + the skill of mathematicians, and continues to elude + their calculations. + Cf. Life of Aristides, chap. xix. (331 a). +

+
+
+

Why do they reckon the day that follows the + Kalends, the Nones, or the Ides as unsuitable for + leaving home or for travel? +

+

Is it, as most authorities think and as LivyLivy, v. 37; and vi. 1. 11. records, + that on the day after the Ides of Quintilis, which + they now call July, the military tribunes led out the + army, and were vanquished in battle by the Gauls at + the river Allia and lost the City? But when the day + after the Ides had come to be regarded as ill-omened, + did superstition, as is its wont, extend the custom + + + + further, and involve in the same circumspection the + day after the Nones and the day after the Kalends? +

+

Or does this contain many irrational assumptions? + For it was on a different day that they were defeated in + battle,The traditional date of the battle was July 18, 390 b.c. a day which they call Alliensis from the river, + and make a dread day of expiation + Cf. Life of Camillus, chap. xix. 8 (138 d).; and although + they have many ill-omened days, they do not observe + them under the same namesAs the Kalends, the Nones, and the Ides have the same names in every month. in each month, but each + in the month in which it occurs: and it is thus quite + incredible that the superstition should have attached + itself simply to all the days that follow immediately + after the Nones or the Kalends. +

+

Consider the following analogy: just as they have + dedicated the first month to the gods of Olympus, + and the second, in which they perform certain rites + of purification and sacrifice to the departed, to the + gods of the lower world, so also in regard to the days + of the month they have established three as festive + and holy days, as I have stated,269 b, supra. which are, as it + were, fundamental and sovereign days: but the + days which follow immediately they have dedicated + to the spirits and the dead, and have come to regard + them as ill-omened and unsuitable for business. + In fact, the Greeks worship the gods on the day of + the new moon: the next day they have duly assigned to the heroes and spirits, and the second bowl + of wine is mixed in honour of the heroes and heroines,That is, the spirits of the men and women of the Heroic Age who dwelt after death in the Isles of the Blest or in Hades. + And speaking generally, time is a sort of number: + and the beginning of number is divine, for it is the + monad. But after it is the dyad, antagonistic to + the beginning number, and the first of the even + numbers. The even numbers are imperfect, incomplete, + + + + and indeterminate, just as the odd + numbers are determinate, completing, and perfect. + Cf. 264 a, supra, also Moralia, 374 a, 387 f, 429 a, 1002 a, 1012 e. + Wherefore, in like manner, the Nones succeed the + Kalends at an interval of five days and the Ides + succeed the Nones at an interval of nine days. + For the odd numbers define the beginnings, but the + even numbers, since they occur after the beginnings, + have no position nor power; therefore on these days + they do not begin any business or travel. +

+

Or has also the saying of Themistocles + Cf. 320 f, infra; Life of Themistocles, xviii. (121 b). The context of 345 c, infra, makes it very probably that the essay De Gloria Atheniensium began with this favourite story of Plutarch's. some + foundation in reason? For once upon a time, said + he, the Day-After had an altercation with the Feast-Day on the ground that the Feast-Day had much + labour and toil, whereas she herself provided the + opportunity of enjoying in leisure and quiet all the + things prepared for the festival. To this the Feast-Day replied, You are quite right; but if I had not + been, you would not be! This story Themistocles + related to the Athenian generals who succeeded + him, to show that they would have been nowhere, + if he himself had not saved the city. +

+

Since, therefore, all travel and all business of importance needs provision and preparation, and since + in ancient days the Romans, at the time of festivals, + made no provision or plan for anything, save only + that they were engaged in the service of their gods + and busied themselves with this only, just as even to + this day the priests cause such a proclamation to be + made in advance as they proceed on their way to + sacrifice: so it was only natural that they did not + set out on a journey immediately after their festivals, + nor did they transact any business, for they were + + + + unprepared; but that day they always spent at + home making their plans and preparations. +

+

Or is it even as men now, who have offered their + prayers and oblations, are wont to tarry and sit a + while in the temples, + Cf.Life of Numa, xiv. (69 e-70 a); Propertius ii. 28. 45-46; see also Lewy in Philologus, lxxxiv. p. 378. and so they would not let + busy days succeed holy days immediately, but made + some pause and breathing-space between, since + business brings with it much that is distasteful and + undesired? +

+
+
+

Why do women in mourning wear white robes + and white head-dresses? +

+

Do they do this, as men say the Magi do, arraying + themselves against Hades and the powers of darkness, and making themselves like unto Light and + Brightness? +

+

Or is it that, just as they clothe the body of the + dead in white, they think it proper that the relatives + should also wear this colour? They adorn the body + thus since they cannot so adorn the soul; and they + wish to send forth the soul bright and pure, since it + is now set free after having fought the good fight in + all its manifold forms. +

+

Or are plainness and simplicity most becoming + on these occasions? Of the dyed garments, some + reflect expense, others over-elaboration: for we may + say no less with reference to black than to purple: + These be cheating garments, these be cheating + colours. + Apparently a misquotation of Herodotus, iii. 22. 1: otherwise misquoted in Moralia, 646 b and 863 e. Cf. also Clement of Alexandria, Stromateis, i. x. 48. 6 (p. 344 Potter). That which is naturally black is dyed + not through art, but by nature: and when it is + + + + combined with a dark colour, it is overpowered.This apparently means: Naturally black wool may be dyed purple or any other strong dark colour. It is possible, however, that Plutarch wroteκέκραται (and so several mss.): it is modified when combined with a dark colour. + + Only white, + Cf. Plato, Republic, 729 d-e. therefore, is pure, unmixed, and uncontaminated by dye, nor can it be imitated: wherefore it is most appropriate for the dead at burial. + For he who is dead has become something simple, + unmixed, and pure, once he has been released from + the body, which is indeed to be compared with a + stain made by dyeing. In Argos, as SocratesMüller, Frag. Hist. Graec. iv. 498. says, + persons in mourning wear white garments washed + in water. +

+
+
+

Why do they regard all the city wall as inviolable and sacred, but not the gates? +

+

Is it, as Varro has written, because the wall must + be considered sacred that men may fight and die + with enthusiasm in its defence? It was under such + circumstances, it seems, that Romulus killed his + brother because he was attempting to leap across a + place that was inviolable and sacred, and to make it + traversable and profane. +

+

But it was impossible to consecrate the gates, for + through them they carry out many other objectionable things and also dead bodies. + Cf.Moralia, 518 b. Wherefore the + original founders of a city yoke a bull and a + cow, and mark out with a plough all the land on + which they intend to build + Cf. Varro, De Lingua Latina, v. 143, Res Rusticae, ii. 1. 9; Dionysius of Halicarnassus, Roman Antiquities, i. 88; Ovid, Fasti, iv. 819 ff.; and when they are + engaged in tracing + Cf.Life of Romulus, xi. (23 d). the circuit of the walls, as they + measure off the space intended for gates, they lift + up the ploughshare and thus carry the plough across, + + + + since they hold that all the land that is ploughed is + to be kept sacred and inviolable. +

+
+
+

Why do they tell children, whenever they + would swear by Hercules, not to do so under a roof, + and bid them go out into the open air? + Cf. Varro, De Lingua Latina, v. 66. +

+

Is it, as some relate, because they believe that + Hercules had no pleasure in staying in the house, but + rejoiced in a life in the open air and a bed under the + stars? +

+

Or is it rather because Hercules is not one of the + native gods, but a foreigner from afar? For neither + do they swear under a roof by Bacchus, since he also + is a foreign god if he is from Nysa. +

+

Or is this but said in jest to the children, and what + is done is really a check upon over-readiness and + hastiness to swear, as Favorinus stated? For what + is done following, as it were, upon preparation produces delay and allows deliberation. Yet one might + urge against Favorinus the fact that this custom is not + common, but peculiar to Hercules, as may be seen + from the legend about him: for it is recorded that he + was so circumspect regarding an oath that he swore + but once and for Phyleus, the son of Augeas, alone. + Wherefore they say that the prophetic priestess also + brought up against the Spartans all the oaths they + had sworn, saying that it would be better and much + more to be desired if they would keep them! + Cf.Moralia, 229 b and the note (Vol. III. p. 372). +

+
+
+

Why do they not allow the bride to cross the + threshold of her home herself, but those who are + escorting her lift her over? + Cf.Life of Romulus, xv. (26 d-e). + + + +

+

Is it because they carried off by force also the first + Roman brides and bore them in in this manner, and + the women did not enter of their own accord? +

+

Or do they wish it to appear that it is under constraint and not of their own desire that they enter a + dwelling where they are about to lose their virginity? +

+

Or is it a token that the woman may not go forth of + her own accord and abandon her home if she be not + constrained, just as it was under constraint that she + entered it? So likewise among us in Boeotia they + burn the axle of the bridal carriage before the door, + signifying that the bride must remain, since her + means of departure has been destroyed. +

+
+
+

Why do they, as they conduct the bride to her + home, bid her say, Where you are Gaius, there am + I Gaia + + + Ubi tu Gaius, ego Gaia. + ? +

+

Is her entrance into the house upon fixed terms, + as it were, at once to share everything and to control + jointly the household, and is the meaning, then, + Wherever you are lord and master, there am I lady + and mistress? These names are in common use + also in other connexions, just as jurists speak of + Gaius Seius and Lucius Titius, + John Doe and Richard Roe. + and philosophers of + Dion and Theon. + Cf.Moralia, 1061 c. +

+

Or do they use these names because of Gaia + Caecilia,Probably not the same as Tanaquil, wife of Tarquinius Priscus; but Cf. Pliny, Natural History, viii. 48 (194). consort of one of Tarquini sons, a fair and + virtuous woman, whose statue in bronze stands in the + temple of Sanctus?We should probably emend to Sancus; the same mistake is made in the mss. of Propertius, iv. 9. 71-74, where see the excellent note of Barber and Butler. And both her sandals and her + spindle were, in ancient days, dedicated there as + tokens of her love of home and of her industry + respectively. + + +

+
+
+

Why is the far-famed Talassio + The traditional Roman spelling seems to be with -ss-. sung at the + marriage ceremony? + Cf.Life of Romulus, xv. (26 c), Life of Pompey, iv. (620 f); Livy, i. 9. 12. +

+

Is it derived from talasia (spinning)? For they + call the wool-basket (talaros) talasus. When they + lead in the bride, they spread a fleece beneath her: + she herself brings with her a distaff and her spindle, + and wreaths her husband's door with wool. +

+

Or is the statement of the historians true? They + relate that there was a certain young man, brilliant + in military achievements and valuable in other wTays, + whose name was Talasius: and when the Romans + were carrying off the daughters of the Sabines who + had come to see the games, a maiden of particularly + beautiful appearance was being carried off for him + by some plebeian retainers of his. To protect their + enterprise and to prevent anyone from approaching + and trying to wrest the maiden from them, they + shouted continually that she was being brought as a + wife for Talasius (Talasio). Since, therefore, everyone honoured Talasius, they followed along and + provided escort, joining in the good wishes and + acclamations. Wherefore since Talasius's marriage + was happy, they became accustomed to invoke + Talasius in other marriages also, even as the Greeks + invoke Hymen. +

+
+
+

Why is it that in the month of May at the time + of the full moon they throw into the river from the + Pons Sublicius figures of men, calling the images + thrown Argives? + Cf. 285 a, infra, and Ovid, Fasti, v. 621 ff.; Varro, De Lingua Latina, v. 45; Dionysius of Halicarnassus, Roman Antiquities, i. 38. 2-3. Plutarch means the Argei, the origin and meaning of which is a mystery (see V. Rose's edition, pp. 98 ff.). +

+

Is it because in ancient days the barbarians who + + + + lived in these parts used to destroy thus the Greeks + whom they captured? But Hercules, who was much + admired by them, put an end to their murder of + strangers and taught them to throw figures into the + river, in imitation of their superstitious custom. + The men of old used to call all Greeks alike Argives: + unless it be, indeed, since the Arcadians regarded + the Argives also as their enemies because of their + immediate proximity, that, when Evander and his + menWho were Arcadians; Cf. Virgil, Aeneid, viii. 52-151. fled from Greece and settled here, they continued to preserve their ancient feud and enmity. +

+
+
+

Why in ancient days did they never dine out + without their sons, even when these were still but + children? +

+

Did Lycurgus introduce this custom also, and bring + boys to the common meals that they might become + accustomed to conduct themselves toward their pleasures, not in a brutish or disorderly way, but with + discretion, since they had their elders as supervisors + and spectators, as it were? No less important is the + fact that the fathers themselves would also be more + decorous and prudent in the presence of their sons: + for where the old are shameless, as Plato + Laws, 729 c; also cited or referred to Moralia, 14 b, 71 b, 144 f. remarks, + there the young also must needs be lost to all sense + of shame. +

+
+
+

Why is it that while the other Romans make + libations and offerings to the dead in the month of + February, Decimus Brutus, as Cicero + De Legibus, ii. 21. 54. has recorded, + used to do so in the month of December? This was + + + + the Brutus who invaded Lusitania, and was the first + to visit those remote places, and cross the river Lethê + with an army.136 b.c. Cf. Appian, Spanish Wars (72), 74; and Florus, Epitome, ii. 17. 12. +

+

Since most peoples are accustomed to make offerings to the dead at the close of the day and at the + end of the month, is it not reasonable also to honour + the dead in the last monthThat is, according to Brutus's reckoning. For the common people February continued to be the month of the Parentalia, and February was once the last month (Cf. 268 b, supra). at the turn of the year? + And December is the last month. +

+

Or do these honours belong to deities beneath the + earth, and is it the proper season to honour these + deities when all the crops have attained consummation? +

+

Or is it most fitting to remember those below when + men are stirring the earth at the beginning of seed-time? +

+

Or is it because this month has been consecrated + to Saturn by the Romans, and they regard Saturn as + an infernal, not a celestial god? +

+

Or is it that then their greatest festival, the + Saturnalia, is set: and it is reputed to contain the + most numerous social gatherings and enjoyments, and + therefore Brutus deemed it proper to bestow upon + the dead first-fruits, as it were, of this festival also? +

+

Or is this statement, that Brutus alone sacrificed + to the dead in this month, altogether a falsehood? + For it is in December that they make offerings to + Larentia and bring libations to her sepulchre. +

+
+
+

And why do they thus honour Larentia who + was at one time a courtesan? +

+

They record that there was another Larentia, + Acca, + Cf. W. F. Otto, Wiener Studien, xxxv. 62 ff. the nurse of Romulus, whom they honour in + + + + the month of April. But they say that the surname + of the courtesan Larentia was Fabula. She became + famous for the following reason + Cf.Life of Romulus, chap. v. (19 f ff.); Macrobius, Saturnalia, i. 10. 11-17; Augustine, De Civitate Dei, vi. 7; Tertullian, Ad Nationes, ii. 10.: a certain keeper + of the temple of Hercules enjoyed, it seems, considerable leisure and had the habit of spending the greater + part of the day at draughts and dice: and one day, as + it chanced, there was present no one of those who were + wont to play with him and share the occupation of + his leisure. So, in his boredom, he challenged the + god to throw dice with him on fixed terms, as it + were: if he should win, he was to obtain some + service from the god: but if he should lose, he was + to furnish a supper for the god at his own expense + and provide a comely girl to spend the night with + him. Thereupon he brought out the dice, and threw + once for himself and once for the god, and lost. + Abiding, therefore, by the terms of his challenge + he prepared a somewhat sumptuous repast for the + god and fetched Larentia, who openly practised the + profession of courtesan. He feasted her, put her to + bed in the temple, and, when he departed, locked the + doors. The tale is told that the god visited her in + the night, not in mortal wise, and bade her on the + morrow go into the forum, and pay particular attention to the first man she met, and make him her + friend. Larentia arose, therefore, and, going forth, + met one of the wealthy men that were unwed and + past their prime, whose name was Tarrutius. With + this man she became acquainted, and while he lived + she presided over his household, and when he died, + she inherited his estate: and later, when she herself + + + + died, she left her property to the State: and for that + reason she has these honours. +

+
+
+

Why do they call one of the gates the Window, + for this is what fenestra means: and why is the so-called Chamber of Fortune beside it? + Cf. 322 f, infra; Ovid, Fasti, vi. 569 ff. +

+

Is it because King Servius, the luckiest of mortals, + was reputed to have converse with Fortune, who + visited him through a window? +

+

Or is this but a fable, and is the true reason that + when King Tarquinius Priscus died, his wife Tanaquil, a sensible and a queenly woman, put her head + out of a window and, addressing the citizens, persuaded them to appoint Servius king, and thus the + place came to have this name? + Cf. 323 d, infra; Livy, i. 41. +

+
+
+

Why is it that of all the things dedicated to the + gods it is the custom to allow only spoils of war to + disintegrate with the passage of time, and not to + move them beforehandThat is, to move them away before they fell to pieces; for the ancients used to clear out their temples periodically. nor repair them? +

+

Is it in order that men may believe that their + repute deserts them at the same time with the + obliteration of their early memorials, and may ever + seek to bring in some fresh reminder of valour? +

+

Or is it rather that, as time makes dim the + memorials of their dissension with their enemies, it + would be invidious and malicious to restore and + renew them? Nor among the Greeks, either, do + + + + they that first erected a trophy of stone or of bronzeAS did the Boeotians after Leuctra: Cicero, De Inventione, ii. 23 (69); Cf. Diodorus, xiii. 24. 5-6. Of course this means substituting for the impromptu suit of armour, set on a stake, a permanent replica; but memorials of battles had been popular for many years before this time. Cf.Moralia, 401 c-d. + stand in good repute. +

+
+
+

Why did Quintus Metellus,Q. Caecilius Metellus Pius, consul 80 b.c. when he became + pontifex maximus, with his reputation for good sense + in all other matters as well as in his statesmanship, + prevent divination from birds after the month Sextius, which is now called August? +

+

Is it that, even as we attend to such matters in the + middle of the day or at dawn, or in the beginning + of the month when the moon is waxing, and avoid + the declining days and hours as unsuitable for + business, so likewise did Metellus regard the period + of time after the first eight months as the evening + or late afternoon, so to speak, of the year, since + then it is declining and waning? +

+

Or is it because we should observe birds when they + are in their prime and in perfect condition? And + this they are before the summer-time: but towards + autumn some are weak and sickly, others but nestlings and not full-grown, and still others have + vanished completely, migrating because of the time + of year. +

+
+
+

Why were men who were not regularly enlisted, but merely tarrying m the camp, not allowed + to throw missiles at the enemy or to wound them? +

+

This fact Cato the Elder + Cf. Cicero, De Officiis, i. 11 (37). has made clear in one + of his letters to his son, in which he bids the young + man to return home if he has completed his term of + service and has been discharged: or, if he should + + + + stay over, to obtain permission from his general to + wound or slay an enemy. +

+

Is it because sheer necessity alone constitutes a + warrant to kill a human being, and he who does + so illegally and without the word of command is + a murderer? For this reason Cyrus also praised + Chrysantas + Cf. Xenophon, Cyropaedia, iv. 1. 3; and the note on Moralia, 236 e (Vol. III. p. 420). who, when he was about to kill an + enemy, and had his weapon raised to strike, heard + the recall sounded and let the man go without striking him, believing that he was now prevented from + so doing. +

+

Or must he who grapples with the enemy and + fights not be free from accountability nor go unscathed should he play the coward? For he does + not help so much by hitting or wounding an enemy + as he does harm by fleeing or retreating. He, + therefore, who has been discharged from service is + freed from military regulations: but he who asks + leave to perform the offices of a soldier renders himself again accountable to the regulations and to his + general. +

+
+
+

Why is it not allowed the priest of Jupiter + (Flamen Dialis) to anoint himself in the open air? + Cf. Aulus Gellius, x. 15. +

+

Is it because it used not to be proper or decent for + sons to strip in their father's sight, nor a son-in-law + in the presence of his father-in-law, nor in ancient + days did they bathe together? + Cf. Cicero, De Oratore, ii. 55 (224), with Wilkins's note. Now Jupiter is + our father, and whatever is in the open air is in some + way thought to be particularly in his sight. +

+

Or, just as it is against divine ordinance to strip oneself in a shrine or a temple, so also did they scrupulously avoid the open air and the space beneath the + + + + heavens, since it was full of gods and spirits? Wherefore also we perform many necessary acts under a + roof, hidden and concealed by our houses from the + view of Divine powers. +

+

Or are some regulations prescribed for the priest + alone, while others are prescribed for all by the law + through the priest? Wherefore also, in my country, + to wear a garland, to wear the hair long, not to have + any iron on one's person, and not to set foot within + the boundaries of Phocis, are the special functions of + an archon: but not to taste fruit before the autumnal + equinox nor to prune a vine before the vernal equinox + are prohibitions disclosed to practically all alike + through the archon: for those are the proper seasons + for each of these acts. +

+

In the same way, then, it is apparently a special + obligation of the Roman priest also not to use a horse + nor to be absent from the city more than three nightsLivy, v. 52. 13, says not even one night. + Cf. also Tacitus, Annals, iii. 58 and 71. + nor to lay aside the cap from which he derives the + name of flamen. + Cf.Life of Numa, chap. vii. (64 c); Life of Marcellus, chap. v. (300 c); Varro, De Lingua Latina, v. 84; Festus, s.v. Flamen Dialis; Dionysius of Halicarnassus, Roman Antiquities, ii. 64. 2. Varro's etymology is + Flamen quasi filamen + ; Plutarch must have pronouncedφλᾶμεν + ph(i)lamen, with + ph + a true aspirate as in uphill, else there would be no justification for the alternative derivation from pileus (Numa, vii.). But many other regulations are + revealed to all through the priest, and one of them is + the prohibition not to anoint oneself in the open air. + For the Romans used to be very suspicious of rubbing + down with oil, and even to-day they believe that + nothing has been so much to blame for the enslavement and effeminacy of the Greeks as their + gymnasia and wrestling - schools, which engender + much listless idleness and waste of time in their cities, + as well as paederasty and the ruin of the bodies of + + + + the young men with regulated sleeping, walking, + rhythmical movements, and strict diet; by these + practices they have unconsciously lapsed from the + practice of arms, and have become content to be + termed nimble athletes and handsome wrestlers + rather than excellent men-at-arms and horsemen. It + is hard work, at any rate, when men strip in the open + air, to escape these consequences: but those who + anoint themselves and care for their bodies in their + own houses commit no offence. +

+
+
+

Why did their ancient coinage have stamped + on one side a double-faced likeness of Janus, on the + other the stern or the prow of a ship? + Cf. Athenaeus, 692 e; Ovid, Fasti, i. 229 ff.; Pliny, Natural History, xxxiii. 3 (45); Macrobius, Saturnalia, i. 7. 21-22. +

+

Is it, as many affirm, in honour of Saturn who + crossed over to Italy in a ship? +

+

Or, since this might be said of many, inasmuch as + Janus, Evander, and Aeneas all landed in Italy after + a voyage by sea, one might rather conjecture thus: + some things are excellent for States, others are + necessary; and of the excellent things good government is the chief, and of the necessary things facility + of provision. Since, therefore, Janus established + for them an ordered government by civilizing their + life, and since the river, which was navigable and + permitted transportation both from the sea and + from the land, provided them with an abundance of + necessities, the coinage came to have as its symbol + the twofold form of the lawgiver, as has been + stated,269 a, supra. because of the change he wrought, and the + vessel as symbol of the river. +

+

They also used another kind of coinage, stamped + + + + with the figures of a bull, a ram, and a boar,Is Plutarch thinking of the suovetaurilia? Mr E. T. Newell, President of the American Numismatic Society, has been kind enough to inform me that no early Roman coinage bears these symbols. because + their prosperity came mostly from their live stock, + and from these they also derived their affluence. + This is the reason why many of the names of the + ancient families are such as the Suillii, Bubulci, + Porcii, + Cf. Life of Publicola, chap. xi. (103 b); Varro, quoted by Nonius Marcellus, p. 189, 21 (ed. Müller). as FenestellaPeter, Frag. Hist. Rom. p. 272, Annales, Frag. 5. has stated. +

+
+
+

Why do they use the temple of Saturn as the + public treasury and also as a place of storage for + records of contracts? + Cf. Life of Publicola, xii. (103 c). +

+

Is it because the opinion and tradition prevailed + that when Saturn was king there was no greed or + injustice among men, but good faith and justice? +

+

Or is it because the god was the discoverer of crops + and the pioneer in husbandry? For this is what + his sickle signifies and not as Antimachus,Kinkel, Epicorum Graec. Frag. p. 287, Antimachus, Frag. 35. following + Hesiod, + Theogony, 160 ff.; Cf. Apollonius Rhodius, iv. 984-986. has written: + + Here with sickle in hand was wrought the form of rough + Cronus + + Maiming his sire at his side, who is Uranus, offspring of + Acmon. + + Now abundant harvests and their disposal are what + give rise to a monetary system: therefore they make + the god who is the cause of their good fortune its + guardian also. Testimony to support this may be + found in the fact that the markets held every eight + days and called nundinae + That is, the ninth day, by the Roman inclusive system of reckoning (Cf. Macrobius, Saturnalia, i. 16. 34). are considered sacred to + + + + Saturn, for it was the superabundance of the harvest + that initiated buying and selling. +

+

Or is this a matter of ancient history, and was + Valerius Publicola the first to make the temple of + Saturn the treasury, when the kings had been overthrown, because he believed that the place was + well-protected, in plain sight, and hard to attack + secretly? +

+
+
+

Why do the ambassadors to Rome, from whatever country they come, proceed to the temple of + Saturn, and register with the prefects of the treasury? +

+

Is it because Saturn was a foreigner, and consequently takes pleasure in foreigners, or is the solution + of this question also to be found in history? For it + seems that in early days the treasurersPresumably the quaestores aerarii. used to send + gifts to the ambassadors, which were called lautia, and + they cared for the ambassadors when they were sick, + and buried them at public expense if they died: but + now, owing to the great number of embassies that + come, this expensive practice has been discontinued: + yet there still remains the preliminary meeting with + the prefects of the treasury in the guise of registration. +

+
+
+

Why may not the priest of Jupiter (Flamen + Dialis) take an oath? + Cf. Livy, xxxi. 50; Aulus Gellius, x. 15. +

+

Is it because an oath is a kind of test to prove that + men are free-born, and neither the body nor the soul + of the priest must be subjected to any test? +

+

Or is it because it is unreasonable to distrust in + trivial affairs him who is entrusted with holy matters + of the greatest importance? +

+

Or is it because every oath concludes with a curse + + + + on perjury, and a curse is an ill-omened and gloomy + thing? This is the reason why priests may not even + invoke curses upon others. At any rate the priestess + at Athens who was unwilling to curse Alcibiades at + the people's bidding won general approval, for she + declared that she had been made a priestess of prayer, + not of cursing. + Cf. Life of Alcibiades, xxii. (202 f). +

+

Or is it because the danger of perjury is a public + danger if an impious and perjured man leads in prayer + and sacrifice on behalf of the State? +

+
+
+

Why on the festival of the Veneralia do they + pour out a great quantity of wine from the temple of + Venus? + Cf. Ovid, Fasti, iv. 877 ff.: Dionysius of Halicarnassus, Roman Antiquities, i. 65; Pliny, Natural History, xiv. 12 (88), where the authority cited is Varro. Plutarch speaks of the festival of Vinalia (April 23) as Veneralia perhaps because Venus (together with Jupiter) was the protecting deity of the vine. +

+

Is it true, as most authorities affirm, that Mezentius, + general of the Etruscans, sent to Aeneas and offered + peace on condition of his receiving the year's vintage? + But when Aeneas refused, Mezentius promised his + Etruscans that when he had prevailed in battle, he + would give them the wine. Aeneas learned of his + promise and consecrated the wine to the gods, and + after his victory he collected all the vintage and + poured it out in front of the temple of Venus. +

+

Or is this also symbolic, indicating that men should + be sober and not drunken on festival days, since the + gods take more pleasure in those who spill much + strong drink than in those who imbibe it? +

+
+
+

Why did the men of old keep the temple of + Horta continually open? +

+

Is it, as Antistius Labeo has stated, that since to + + + + urge on is expressed by hortari, Horta is the goddess + who urges us on, as it were, and incites us to noble + actions: and thus they thought that, since she was + ever active, she should never be procrastinating nor + shut off by herself nor unemployed? +

+

Or rather do they call her, as at present, Hora, + with the first syllable lengthened, an attentive and + very considerate goddess, who, since she was protective and thoughtful, they felt was never indifferent + nor neglectful of human affairs? +

+

Or is this too, like many other Latin words, a Greek + word, and does it signify the supervising and + guardian goddess? Hence her temple was continually open since she neither slumbers nor sleeps. +

+

If, however, Labeo be right in pointing out that + Hora is derived from + parorman + + Plutarch here (in hora, horman, (h)orator), as often, makes havoc of etymology and quantity. (to urge on), consider whether we must not declare that orator is + thus to be derived, since an orator is a counsellor or + popular leader who stimulates, as it were, and + incites: and it is not to be derived from imprecating or praying (orare), as some assert. +

+
+
+

Why did Romulus build the temple of Vulcan + outside the city? +

+

Was it in consequence of Vulcan's fabled jealousy + of Mars because of Venus + Cf. Homer, Od. viii. 266-359. that Romulus, the reputed + son of Mars, did not give Vulcan a share in his home + or his city? +

+

Or is this a foolish explanation, and was the temple + originally built as a secret place of assembly and + council-chamber for himself and his colleague Tatius, + + + + that here they might convene with the senators and + take counsel concerning public affairs in quiet without + being disturbed? +

+

Or was it that since Rome, from the very beginning, + has been in great danger from conflagrations, they + decided to show honour to this god, but to place his + temple outside of the city? + Cf. Vitruvius, i. 7. 1. +

+
+
+

Why is it that at the festival of the Consualia + they place garlands on both the horses and the asses + and allow them to rest? +

+

Is it because they celebrate this festival in honour + of Poseidon, god of horses, + Cf.Life of Romulus, chap. xiv. (25 d). and the ass enjoys a + share in the horse's exemption? +

+

Or is it that since navigation and transport by sea + have been discovered, pack animals have come to + enjoy a certain measure of ease and rest? +

+
+
+

Why was it the custom for those canvassing for + office to do so in the toga without the tunic, as Cato + has recorded? + Cf. Life of Coriolanus, chap. xiv. (219 f-220 a). +

+

Was it in order that they might not carry money in + the folds of their tunic and give bribes? +

+

Or was it rather because they used to judge candidates worthy of office, not by their family nor their + wealth nor their repute, but by their wounds and + scars? Accordingly that these might be visible to + those that encountered them, they used to go down + to their canvassing without tunics. +

+

Or were they trying to commend themselves to + popular favour by thus humiliating themselves by + their scanty attire, even as they do by hand-shaking, + personal appeals, and fawning behaviour? + + +

+
+
+

Why did the priest of Jupiter (Flamen Dialis) + resign his office if his wife died, as Ateius has + recorded? + Cf. Aulus Gellius, x. 15. +

+

Is it because the man who has taken a wife and + then lost her is more unfortunate than one who has + never taken a wife? For the house of the married + man is complete, but the house of him who has + married and later lost his wife is not only incomplete, + but also crippled. +

+

Or is it because the wife assists her husband in the + rites, so that many of them cannot be performed + without the wife's presence, and for a man who has + lost his wife to marry again immediately is neither + possible perhaps nor otherwise seemly? Wherefore + it was formerly illegal for the flamen to divorce his + wife: and it is still, as it seems, illegal, but in my day + Domitian once permitted it on petition. The priests + were present at that ceremony of divorce and performed many horrible, strange, and gloomy rites. + Cf. Cambridge Ancient History, vol. vii. p. 422. +

+

One might be less surprised at this resignation of + the flamen if one should adduce also the fact that + when one of the censors died, the other was obliged + to resign his office + Cf. Livy, v. 31. 6, 7; vi. 27. 4, 5; ix. 34.; but when the censor Livius + Drusus died, his colleague Aemilius Scaurus was unwilling to give up his office until certain tribunes + ordered him to be led away to prison. +

+
+
+

Why is a dog placed beside the Lares that men + call by the special name of praestites, and why are the + Lares themselves clad in dog-skins? + Cf. Ovid, Fasti, v. 129 ff. +

+

Is it because those that stand before are termed + + + + praestites, and, also because it is fitting that those who + stand before a house should be its guardians, terrifying to strangers, but gentle and mild to the inmates, + even as a dog is? +

+

Or is the truth rather, as some Romans affirm, that, + just as the philosophic school of Chrysippus + Cf.Moralia, 361 b, 419 a, 1051 c. think + that evil spirits stalk about whom the gods use as + executioners and avengers upon unholy and unjust + men, even so the Lares are spirits of punishment + like the Furies and supervisors of mens lives and + houses? Wherefore they are clothed in the skins of + dogs and have a dog as their attendant, in the belief + that they are skilful in tracking down and following + up evil-doers. +

+
+
+

Why do they sacrifice a bitch to the goddess + called Geneta Mana + Cf. Pliny, Natural History, xxix. 4 (58). and pray that none of the + household shall become good? +

+

Is it because Geneta is a spirit concerned with the + generation and birth of beings that perish? Her + name means some such thing as flux and birth or + flowing birth. + An attempt to derive the name from genitus (-a, -um) and manare. Accordingly, just as the Greeks + sacrifice a bitch to Hecatê, + Cf. 280 c, infra. even so do the Romans + offer the same sacrifice to Geneta on behalf of the + members of their household. But SocratesMüller, Frag. Hist. Graec. iv. p. 498. says that + the Argives sacrifice a bitch to Eilioneia by reason of + the ease with which the bitch brings forth its young. + But does the import of the prayer, that none of them + shall become good, refer not to the human members + of a household, but to the dogs? For dogs should + be savage and terrifying. + + + +

+

Or, because of the fact that the dead are gracefully called the good, are they in veiled language + asking in their prayer that none of their household + may die? One should not be surprised at this: Aristotle,Frag. 592 (ed. V. Rose); Cf.Moralia, 292 b, infra. in fact, says that there is written in the treaty + of the Arcadians with the Spartans: No one shall + be made good + Cf. + χρηστὲ χαῖρ on Greek tombstones. for rendering aid to the Spartan party + in Tegea: that is, no one shall be put to death. +

+
+
+

Why do they even now, at the celebration of + the Capitoline games, proclaim Sardians for sale!,So apparently Plutarch; but the Latin Sardi venales can mean nothing but Sardinians for sale. Plutarch, or his authority, has confused Sardi with Sardiani (Sardians). + and why is an old man led forth in derision, wearing + around his neck a child's amulet which they call a + bulla + + Cf.Life of Romulus, xxv. (33 e).? +

+

Is it because the Etruscans called Veians fought + against Romulus for a long time, and he took this + city last of allThis is quite contrary to the traditional account (Cf. for example, Livy, vi. 21-23), according to which Veii was not captured until 396 b.c. and sold at auction many captives + together with their king, taunting him for his + stupidity and folly? But since the Etruscans were + originally Lydians, and Sardis was the capital city + of the Lydians, they offered the Veians for sale under + this name: and even to this day they preserve the + custom in sport. +

+
+
+

Why do they call the meat-markets macella + and macellae? +

+

Is this word corrupted from mageiroi (cooks) + and has it prevailed, as many others have, by force + of habit? For c and g have a close relationship in + + + + Latin, and it was only after many years that they + made use of g, which Spurius Carvilius + Cf. 278 e, infra. introduced. + And l, again, is substituted lispingly for r when + people make a slip in the pronunciation of r because + of the indistinctness of their enunciation. +

+

Or must this problem also be solved by history? + For the story goes that there once lived in Rome a + violent man, a robber, Macellus by name, who despoiled many people and was with great difficulty + caught and punished: from his wealth the public + meat-market was built, and it acquired its name from + him. +

+
+
+

Why is it that on the Ides of January the + flute-players are allowed to walk about the city + wearing the raiment of women + Cf. Livy, ix. 30; Ovid, Fasti, vi. 653 ff.; Valerius Maximus, ii. 5. 4; see also Classical Weekly, 1921, p. 51.? +

+

Is it for the reason commonly alleged? They used + to enjoy, as it seems, great honours, which King + Numa had given them by reason of his piety towards + the gods. Because they were later deprived of these + honours by the decemviri, who were invested with + consular power, + Consulari potestate. + they withdrew from the city. There + was, accordingly, inquiry made for them, and a + certain superstitious fear seized upon the priests + when they sacrificed without flutes. But when the + flute-players would not hearken to those sent to + summon them to return, but remained in Tibur, + a freedman secretly promised the officials to bring + them back. On the pretext of having sacrificed to the + gods, he prepared a sumptuous banquet and invited + the flute-players. Women were present, as well + as wine, and a party lasting all the night was + being celebrated with merriment and dancing, when + + + + suddenly the freedman interrupted, saying that + his patron was coming to see him, and, in his perturbation, he persuaded the flute-players to climb + into wagons, which were screened round about with + skins, to be conveyed back to Tibur. But this was a + trick, for he turned the wagons around, and, without + being detected, since the flute-players comprehended + nothing because of the wine and the darkness, at + dawn he had brought them all to Rome. Now the + majority of them happened to be clad in raiment of + feminine finery because of the nocturnal drinking-bout: when, therefore, they had been persuaded and + reconciled by the officials, it became their custom + on that day to strut through the city clad in this + manner. +

+
+
+

Why are the matrons supposed to have + founded the temple of Carmenta originally, and + why do they reverence it now above all others? +

+

There is a certain tale repeated that the women + were prevented by the senate from using horse-drawn vehicles + Cf. Livy, v. 25. 9, and xxxiv. 1 and 8.; they therefore made an agreement with one another not to conceive nor to bear + children, and they kept their husbands at a distance, + until the husbands changed their minds and made + the concession to them. When children were born + to them, they, as mothers of a fair and numerous + progeny, founded the temple of Carmenta. +

+

Some assert that Carmenta was the mother of + Evander and that she came to Italy: that her name + was Themis, or, as others say, Nicostratê; and + that because she chanted oracles in verse, she was + named Carmenta by the Latins, for they call verses + carmina. + + + +

+

But others think that Carmenta is a Fate, and that + this is the reason why the matrons sacrifice to her. + The true meaning of the name is deprived of + sense, + That is, carens mente. by reason of her divine transports. Wherefore Carmenta was not so named from carmina, but + rather carmina from her, because, in her divine frenzy, + she chanted oracles in verse and metre. + Cf.Life of Romulus, xxi. (31 a); Dionysius of Halicarnassus, Roman Antiquities, i. 31; Strabo, v. 33. p. 230; Ovid, Fasti, i. 619 ff. +

+
+
+

Why do the women that sacrifice to Rumina + pour milk over the offerings, but make no oblation of + wine in the ceremony? +

+

Is it because the Latins call the teat ruma, and + assert that Ruminalis + Cf. 320 d, infra, and Life of Romulus, iv. (19 d); Ovid, Fasti, ii. 411 ff. acquired its name inasmuch + as the she-wolf offered its teat to Romulus? Therefore, as we call wet-nurses thelonai from thele (teat), + even so Rumina is she that gives suck, the nurse + and nurturer of children: she does not, therefore, + welcome pure wine, since it is harmful for babes. +

+
+
+

Why did they use to address some of the + senators as Conscript Fathers, others merely as + Fathers? + Cf.Life of Romulus, xiii. (25 a). +

+

Is it because they used to call those senators + originally assigned to that body by Romulus fathers + and patricians, that is to say well-born, since + they could point out their fathers, + Cf. Livy, x. 8. 10. while they + called those who were later enrolled from the commoners conscript fathers? + + +

+
+
+

Why did Hercules and the Muses have an + altar in common? +

+

Is it because Hercules taught Evander's people + the use of letters, as JubaMüller, Frag. Hist. Graec. iii. p. 470. has recorded? And + this action was held to be noble on the part of men + who taught their friends and relatives. It was a + long time before they began to teach for pay, and + the first to open an elementary school was Spurius + Carvilius, + Cf. 277 d, supra. a freedman of the Carvilius + Cf. the note on 267 c, supra. who was + the first to divorce his wife. +

+
+
+

Why, when there are two altars of Hercules, + do women receive no share nor taste of the sacrifices + offered on the larger altar? +

+

Is it because the friends of Carmenta carne late + for the rites, as did also the dan of the Pinarii? + Wherefore, as they were excluded from the banquet + while the rest were feasting, they acquired the name + Pinarii (Starvelings).An attempt to derive the word from Greekπεινῶ, be hungry: see further Livy, i. 7; Dionysius of Halicarnassus, Roman Antiquities, i. 40. Or is it because of the fable + of Deianeira and the shirt?The shirt anointed with the blood of Nessus which Deianeira supposed to be a love charm. She sent the shirt to Heracles and thereby brought about his death; hence Heracles may be supposed to hate all women; see Sophocles, Trachiniae, or Ovid, Heroides, ix. +

+
+
+

Why is it forbidden to mention or to inquire + after or to call by name that deity, whether it be + male or female, whose especial province it is to + preserve and watch over Rome? + Cf. Macrobius, Saturnalia, iii. 9. 3; Pliny, Natural History, xxviii. 4 (18). This prohibition + they connect with a superstition and relate that + Valerius Soranus carne to an evil end because he + revealed the name. +

+

Is it because, as certain Roman writers have + + + + recorded, there are certain evocations and enchantments affecting the gods, by which the Romans also + believed that certain gods had been called forth + Cf., for example, Dionysius of Halicarnassus, Roman Antiquities, xiii. 3; Livy, v. 21 (the evocatio of Juno from Veii); Macrobius, Saturnalia, iii. 9. 7 and 14-16. + from their enemies, and had come to dwell among + themselves, and they were afraid of having this + same thing done to them by others? Accordingly, + as the Tyrians + Cf. Diodorus, xvii. 41. 8; Quintus Curtius, iv. 3. 21. are said to have put chains upon + their images, and certain other peoples are said to + demand sureties when they send forth their images + for bathing or for some other rite of purification, + so the Romans believed that not to mention and + not to know the name of a god was the safest and + surest way of shielding him. +

+

Or as Homer + Il. xv. 193. has written, + Earth is yet common to all, + so that mankind should reverence and honour all the + gods, since they possess the earth in common, even + so did the Romans of early times conceal the identity + of the god who was the guardian of their safety, since + they desired that not only this god, but all the gods + should be honoured by the citizens? +

+
+
+

Why, among those called Fetiales, or, as we + should say in Greek, peace-makers or treaty-bringers, + was he who was called pater patratus considered the + chief? The pater patratus + Plutarch here mistakenly explains patrimus instead of patratus: contrast Livy, i. 24. 6; Tacitus, Hist. iv. 53. is a man whose father is + still alive and who has children; even now he possesses + a certain preferment and confidence, for the praetors + entrust to him any wards whose beauty and youth + require a careful and discreet guardianship. + + + +

+

Is it because there attaches to these men respect + for their children and reverence for their fathers? +

+

Or does the name suggest the reason? For patratus + means, as it were, completed or perfected, since + he to whose lot it has fallen to become a father while + he still has a father is more perfect than other men. +

+

Or should the man who presides over oaths and + treaties of peace be, in the words of Homer, + Il. i. 343, Od. xxiv. 452; Cf. Shakespeare, Hamlet, iv. iv. 37; Shelley, Ode to a Skylark (18th stanza). one + looking before and after? Such a man above all + others would be he that has a son to plan for and a + father to plan with. +

+
+
+

Why is the so-called rex sacrorum, that is to say + king of the sacred rites, forbidden to hold office or + to address the people? + Cf. Livy, ii. 2. 1-2; ix. 34. 12; xl. 42. +

+

Is it because in early times the kings performed the + greater part of the most important rites, and themselves offered the sacrifices with the assistance of the + priests? But when they did not practise moderation, + but were arrogant and oppressive, most of the Greek + states took away their authority, and left to them + only the offering of sacrifice to the gods: but the + Romans expelled their kings altogether, and to offer + the sacrifices they appointed another, whom they did + not allow to hold office or to address the people, so + that in their sacred rites only they might seem to be + subject to a king, and to tolerate a kingship only on + the gods' account. + Ibid. iii. 39. 4. At any rate, there is a sacrifice + traditionally performed in the forum at the place + called Comitium, and, when the rex has performed + this, he flees from the forum as fast as he can.The Regifugium; Cf. Ovid, Fasti, ii. 685 ff.: see the Cambridge Ancient History, vol. vii. p. 408. + + +

+
+
+

Why did they not allow the table to be taken + away empty, but insisted that something should be + upon it? + Cf.Moralia, 702 d ff. +

+

Was it that they were symbolizing the necessity of + ever allowing some part of the present provision to + remain over for the future, and to-day to be mindful + of to-morrow, or did they think it polite to repress + and restrain the appetite while the means of enjoyment was still at hand? For persons who have + accustomed themselves to refrain from what they + have are less likely to crave for what they have not. +

+

Or does the custom also show a kindly feeling + towards the servants? For they are not so well + satisfied with taking as with partaking, since they + believe that they thus in some manner share the + table with their masters. + Cf. Horace, Satires, ii. 6. 66-67. +

+

Or should no sacred thing be suffered to be empty, + and the table is a sacred thing? +

+
+
+

Why does the husband approach his bride for + the first time, not with a light, but in darkness? +

+

Is it because he has a feeling of modest respect, + since he regards her as not his own before his union + with her? Or is he accustoming himself to approach + even his own wife with modesty? +

+

Or, as Solon + Cf.Moralia, 138 d; Life of Solon, chap. xx. (89 c). has given directions that the bride + shall nibble a quince before entering the bridal + chamber, in order that the first greeting may not + be disagreeable nor unpleasant, even so did the + Roman legislator, if there was anything abnormal + or disagreeable connected with the body, keep it + concealed? +

+

Or is this that is done a manner of casting infamy + + + + upon unlawful amours, since even lawful love has a + certain opprobrium connected with it? +

+
+
+

Why is one of the hippodromes called + Flaminian? +

+

Is it because a certain FlaminiusThe consul defeated at Trasimene. The circus was built circa 221 b.c.; Cf. Varro, De Lingua Latina, v. 154. long ago + bestowed some land upon the city and they used + the revenues for the horse-races: and, as there was + money still remaining, they made a road, and this + they also called Flaminian?The Via Flaminia ran from the Pons Mulvius up the Tiber Valley to Narnia in Umbria; later it was extended over the Apennines to the Port of Ariminum. +

+
+
+

Why do they call the rod-bearers lictors? + Cf.Life of Romulus, chap. xxvi. (34 a); Aulus Gellius, xii. 3. +

+

Is it because these officers used both to bind unruly + persons and also to follow in the train of Romulus + with straps in their bosoms? Most Romans use + alligare for the verb to bind, but purists, when + they converse, say ligare. + Cf. Festus, s.v. lictores; Valgius Rugus, frag. 1 (Gram. Rom. Frag. i. p. 484). +

+

Or is the c but a recent insertion, and were they + formerly called litores, that is, a class of public + servants? The fact that even to this day the word + public is expressed by leitos in many of the Greek + laws has escaped the attention of hardly anyone. +

+
+
+

Why do the Luperci sacrifice a dog? + Cf. 290 d, infra; Life of Romulus, chap. xxi. (31 b ff.); Life of Numa, chap. xix. (72 e); Life of Caesar, chap. lxi. (736 d); Life of Antony, chap. xii. (921 b-c); Varro, De Lingua Latina, vi. 13; scholium on Theocritus, ii. 12. The + Luperci are men who race through the city on the + Lupercalia, lightly clad in loin-cloths, striking those + whom they meet with a strip of leather. + + + +

+

Is it because this performance constitutes a rite of + purification of the city? In fact they call this month + February, and indeed this very day, februata; and + to strike with a kind of leather thong they call + februare, the word meaning to purify. Nearly + all the Greeks used a dog as the sacrificial victim + for ceremonies of purification: and some, at least, + make use of it even to this day. They bring + forth for Hecatê + Cf. 277 b, supra, and 290 d, infra. puppies along with the other + materials for purification, and rub round about with + puppiesThat the puppies were later sacrificed we may infer from the practive elsewhere and on other occasions. such persons as are in need of cleansing, + and this kind of purification they call periskylakismos + (puppifrication). +

+

Or is it that lupus means wolf and the Lupercalia + is the Wolf Festival, and that the dog is hostile to + the wolf, and for this reason is sacrificed at the Wolf + Festival? +

+

Or is it that the dogs bark at the Luperci and annoy + them as they race about in the city? +

+

Or is it that the sacrifice is made to Pan, and a dog + is something dear to Pan because of his herds of + goats? +

+
+
+

Why on the festival called SeptimontiumOn this festival see J. B. Carter, American Journal of Archaeology (2nd Series), xii. pp. 172 ff.; H. Last in the Cambridge Ancient History, vol. vii. pp. 355 ff. + were they careful to refrain from the use of horsedrawn vehicles: and why even to this day are those + who do not contemn ancient customs still careful + about this? The festival Septimontium they observe in commemoration of the addition to the city + of the seventh hill, by which Rome was made a city + of seven hills. + + + +

+

Is it, as some of the Roman writers conceive, because the city had not yet been completely joined + together in all its parts? +

+

Or has this nothing to do with Dionysus + + Nothing to do with the case: Cf.Moralia, 615 a, and Lucian, Dionysus, 5, with Harmon's note (L.C.L. vol. i. p. 55); see also Moralia 388 e and 612 e.? But + did they imagine, when their great task of consolidation had been accomplished, that the city had now + ceased from further extension: and they rested + themselves, and gave respite to the pack-animals, + which had helped them in their labours, and afforded + the animals an opportunity to enjoy the general + festival with no work to do? +

+

Or did they wish that the presence of the citizens + should adorn and honour every festival always, and, + above all, that one which was held in commemoration + of the consolidation of the city? Wherefore in + order that they might not leave the City, in whose + honour the festival was being held, it was not permitted to make use of vehicles on that day. +

+
+
+

Why do they call such persons as stand convicted of theft or of any other servile offences furciferi? + Cf. Life of Coriolanus, chap. xxiv. (225 d). +

+

Is this also evidence of the carefulness of the men + of old? For anyone who had found guilty of some + knavery a slave reared in his own household used + to command him to take up the forked stick, which + they put under their carts, and to proceed through + the community or the neighbourhood, observed of + all observers, that they might distrust him and be + on their guard against him in the future. This stick + we call a prop, and the Romans furca (fork): + + + + wherefore also he who has borne it about is called + furcifer (fork-bearer). +

+
+
+

Why do they tie hay to one horn of vicious + bulls to warn anyone who meets them to be on + guard? +

+

Is it because bulls, horses, asses, men, all wax + wanton through stuffing and gorging? So SophoclesNauck, Trag. Graec. Frag. p. 311, Sophocles, Frag. 764; or Pearson, no. 848; Cf. Aeschylus, Agamemnon, 1640-1641; Menander, Hero, 16-17 (p. 291 ed. Allinson in L.C.L.). + has somewhere written, + + You prance, as does a colt, from glut of food, + + For both your belly and your cheeks are full. + + Wherefore also the Romans used to say that Marcus + Crassus + Cf. Life of Crassus, chap. vii. (547 c); Horace, Satires, i. 4. 34 faenum habet in cornu; longe fuge! + had hay on his horn: for those who heckled + the other chief men in the State were on their guard + against assailing him, since they knew that he was + vindictive and hard to cope with. Later, however, + another saying was bandied about, that Caesar had + pulled the hay from Crassus: for Caesar was the + first to oppose Crassus in public policy and to treat + him with contumely. +

+
+
+

Why did they think that the priests that take + omens from birds, whom they formerly called + Auspices, but now Augures, should always keep their + lanterns open and put no cover on them? +

+

Were they like the Pythagoreans, + Cf. 290 e, infra, and the notes on Moralia, 12 d-e (Vol. I. p. 58). who made + small matters symbols of great, forbidding men to + sit on a peck measure or to poke a fire with a sword: + and even so did the men of old make use of many + riddles, especially with reference to priests: and is + the question of the lantern of this sort? For the + + + + lantern is like the body which encompasses the soul; + the soul within is a light + Cf.Moralia, 1130 b. and the part of it that + comprehends and thinks should be ever open and + clear-sighted, and should never be closed nor remain + unseen. +

+

Now when the winds are blowing the birds are unsteady, and do not afford reliable signs because of + their wandering and irregular movements. Therefore by this custom they instruct the augurs not to + go forth to obtain these signs when the wind is + blowing, but only in calm and still weather when + they can use their lanterns open. +

+
+
+

Why was it forbidden to priests that had any + sore upon their bodies to sit and watch for birds of + omen? +

+

Is this also a symbolic indication that those who + deal with matters divine should be in no way suffering from any smart, and should not, as it were, have + any sore or affection in their souls, but should be untroubled, unscathed, and undistracted? +

+

Or is it only logical, if no one would use for sacrifice a victim afflicted with a sore, or use such birds + for augury, that they should be still more on their + guard against such things in their own case, and be + pure, unhurt, and sound when they advance to interpret signs from the gods? + Cf.Moralia, 383 b; Leviticus, xxii. 17-21. For a sore seems to + be a sort of mutilation or pollution of the body. +

+
+
+

Why did King Servius Tullius build a shrine of + Little Fortune, which they call Brevis?Hartman's theory that Plutarch is rendering Occasio = Fortuna Brevis) is very doubtful. +

+

Is it because although, at the first, he was a man of + little importance and of humble activities and the + + + + son of a captive woman, yet, owing to Fortune, he + became king of Rome? Or does this very change + reveal the greatness rather than the littleness of + Fortune, and does Servius beyond all other men + seem to have deified the power of Fortune, + Cf. 273 b, supra. and + to have set her formally over all manner of actions? + For he not only built shrines + Cf. 322 f, infra: the Latin equivalents here are perhaps Felix (?), Averrunca, Obsequens, Primigenia, Virilis, Privata, Respiciens, Virgo, Viscata. of Fortune the Giver + of Good Hope, the Averter of Evil, the Gentle, + the First-Born, + Cf. 289 b, infra. and the Male: but there is also + a shrine of Private Fortune, another of Attentive + Fortune, and still another of Fortune the Virgin. + Yet why need anyone review her other appellations, + when there is a shrine of the Fowler's Fortune, or + Viscata, as they call her, signifying that we are caught + by Fortune from afar and held fast by circumstances? +

+

Consider, however, whether it be not that Servius + observed the mighty potency of Fortune's ever + slight mutation, and that by the occurrence or nonoccurrence of some slight thing, it has often fallen + to the lot of some to succeed or to fail in the greatest + enterprises, and it was for this reason that he built + the shrine of Little Fortune, teaching men to give + great heed to events, and not to despise anything that + they encountered by reason of its triviality. +

+
+
+

Why did they not extinguish a lamp, but + suffered it to go out of itself? + Cf.Moralia, 702 d ff. +

+

Did they reverence it as akin and closely related + to the inextinguishable and undying fire, or is this + also a symbolic indication that we should not destroy + + + + nor do away with any living thing, if it does us no + harm, since fire is like a living thing? For it needs + sustenance, it moves of itself, and when it is extinguished it gives out a sound as if it were being + slain. +

+

Or does this custom teach us that we should not + destroy fire, water, or any other necessity when we + have enough and to spare, but should allow those + who have need of these things to use them, and + should leave them for others when we ourselves no + longer have any use for them? +

+
+
+

Why do they that are reputed to be of distinguished lineage wear crescents on their shoes? + Cf. Isidore, Origines, xix. 34; Juvenal, vii. 192. +

+

Is this, as Castor says,Jacoby, Frag. der griech. Hist. 250, Frag. 16. an emblem of the fabled + residence in the moon, and an indication that after + death their souls will again have the moon beneath + their feet + Cf.Moralia, 943 a ff.; or was this the special privilege of the + most ancient families? These were Arcadians of + Evander's following, the so-called Pre-Lunar + Cf. Aristotle, Frag. 591 (ed. V. Rose); Apollonius Rhodius, iv. 264; scholium on Aristophanes, Clouds, 398. people. +

+

Or does this also, like many another custom, + remind the exalted and proud of the mutability, + for better or worse, in the affairs of men, and that + they should take the moon as an illustrationNauck, Trag. Graec. Frag. p. 315, Sophocles, Frag. 787; or Pearson, no. 871: the full quotation may be found in Life of Demetrius, xlv. (911 c). Cf. the variants there and in Moralia, 517 d.: + + When out of darkness first she comes anew + + Her face she shows increasing fair and full; + + And when she reaches once her brightest sheen, + + Again she wastes away and comes to naught? + + + + +

+

Or was it a lesson in obedience to authority, + teaching them not to be disaffected under the government of kings, but to be even as the moon, who is + willing to give heed to her superior and to be a second + to him, + Ever gazing in awe at the rays of the bright-gleaming + Sun-god, + as ParmenidesDiels, Frag. der Vorsokratiker, i. p. 162, Parmenides, no. b 15. puts it; and were they thus to be + content with their second placeo living under their + ruler, and enjoying the power and honour derived + from him? +

+
+
+

Why do they believe that the year belongs to + Jupiter, but the months to Juno? +

+

Is it because Jupiter and Juno rule the invisible, + conceptual deities, but the sun and moon the visible + deities? Now the sun makes the year and the moon + the months: but one must not believe that the sun + and moon are merely images of Jupiter and Juno, but + that the sun is really Jupiter himself in his material + form and in the same way the moon is Juno. This + is the reason why the Romans apply the name Juno + to our Hera, for the name means young or junior, + so named from the moon. And they also call her + Lucina, that is brilliant or light-giving: and they + believe that she aids women in the pangs of childbirth, even as the moonTimotheus, Frag. 28 (ed. Wilamowitz-Möllendorff); Edmonds, Lyra Graeca, iii. p. 331; better Diels, Anthologia Lyrica Graeca, ii. p. 152. Cf.Moralia, 659 a; Macrobius, Saturnalia, vii. 16. 28; see also Roscher, Lexikon der gr.und.röm. Mythologie, vol. i. coll. 571-572.: + + On through the dark-blue vault of the stars, + + Through the moon that brings birth quickly; + + for women are thought to have easiest travail at the + time of the full moon. + + +

+
+
+

Why of birds is the one called left-hand a + bird of good omen? +

+

Is this not really true, but is it the peculiarity of the + language which throws many off the track? For + their word for left is sinistrum; to permit is + sinere: and they say sine when they urge giving + permission. Accordingly the bird which permits the + augural action to be taken, that is, the avis sinisteria, + the vulgar are not correct in assuming to be sinistra + and in calling it so. +

+

Or is it, as DionysiusDionysius of Halicarnassus, Roman Antiquities, ii. 5. 5; Virgil, Aeneid, ix. 630, and Conington's note on Virgil, Georgics, iv. 7. says, that when Ascanius, + son of Aeneas, was drawing up his army against + Mezentius, and his men were taking the auspices, a + flash of lightning, which portended victory, appeared + on the left, and from that time on they observe this + practice in divination? Or is it true, as certain other + authorities affirm, that this happened to Aeneas? + As a matter of fact, the Thebans, when they had + routed and overpowered their enemies on the left + wing at Leuctra, + Cf. Life of Pelopidas, xxiii. (289 d-e). continued thereafter to assign to + the left the chief command in all battles. +

+

Or + Cf.Moralia, 363 e, 888 b. is it rather, as JubaMüller, Frag. Hist. Graec. iii. p. 471. declares, that as anyone + looks eastward, the north is on the left, and some + make out the north to be the right, or upper, side of + the universe? +

+

But consider whether it be not that the left is by + nature the weaker side, and they that preside over + auguries try to strengthen and prop its deficient + powers by this method of equalization. + + + +

+

Or was it that they believed earthly and mortal + matters to be antithetical to things heavenly and + divine, and so thought that whatever was on the left + for us the gods were sending forth from the right? +

+
+
+

Why was it permitted to take up a bone of a + man who had enjoyed a triumph, and had later died + and been cremated, and carry it into the city and + deposit it there, as PyrrhonMüller, Frag. Hist. Graec. iv. p. 479. of Lipara has recorded? +

+

Was it to show honour to the dead? In fact, to + other men of achievement, as well as to generals, + they granted, not only for themselves, but also for their + descendants, the right to be buried in the Forum, as + they did to Valerius + Cf. Life of Publicola, chap. xxiii. (109 d). and to Fabricius: and they + relate that when descendants of these men die and + have been conveyed to the Forum, a lighted torch + is placed beneath the body and then immediately + withdrawn; thus they enjoy the honour without + exciting envy, and merely confirm their prerogative. +

+
+
+

Why was it that when they gave a public + banquet for men who had celebrated a triumph, they + formally invited the consuls and then sent word to + them requesting them not to come to the dinner? + Cf. Valerius Maximus, ii. 8. 6. +

+

Was it because it was imperative that the place of + honour at table and an escort home after dinner + should be assigned to the man who had triumphed? + But these honours can be given to no one else when + the consuls are present, but only to them. +

+
+
+

Why does not the tribune wear a garment with + the purple border,The toga praetexta. although the other magistrates + wear it? +

+

Is it because he is not a magistrate at all? For + tribunes have no lictore, nor do they transact business + + + + seated on the curule chair, nor do they enter their + office at the beginning of the yearThey entered upon their office December 10th; Dionysius of Halicarnassus, Roman Antiquities, vi. 89. 2; Livy, xxxix. 52. as all the other + magistrates do, nor do they cease from their functions + when a dictator is chosen: but although he transfers + every other office to himself, the tribunes alone + remain, as not being officials but as holding some + other position. Even as some advocates will not have + it that a demurrer is a suit, but hold that its effect is + the opposite of that of a suit; for a suit brings a case + into court and obtains a judgement, while a demurrer + takes it out of court and quashes it; in the same + way they believe that the tribuneship is a check + on officialdom and a position to offer opposition + to magistracy rather than a magistracy. For its + authority and power consist in blocking the power + of a magistrate and in the abrogation of excessive + authority. +

+

Or one might expound these matters and others + like them, if one were to indulge in the faculty of + invention: but since the tribunate derives its origin + from the people, the popular element in it is strong: + and of much importance is the fact that the tribune + does not pride himself above the rest of the people, + but conforms in appearance, dress, and manner of + life to ordinary citizens. Pomp and circumstance + become the consul and the praetor: but the tribune, + as Gaius Curio used to say, must allow himself to be + trodden upon: he must not be proud of mien, nor + difficult of access nor harsh to the multitude, but + indefatigable on behalf of others and easy for the + multitude to deal with. Wherefore it is the custom + that not even the door of his house shall be closed, but + it remains open both night and day as a haven of + refuge for such as need it. The more humble he is + + + + in outward appearance, the more is he increased in + power. They think it meet that he shall be available + for the common need and be accessible to all, even + as an altar: and by the honour paid to him they make + his person holy, sacred, and inviolable. + Cf. Livy, iii. 55. 6-7; Dionysius of Halicarnassus, Roman Antiquities, vi. 89. 2-3. Wherefore if + anything happen to him when he walks abroad in + public, it is even customary for him to cleanse and + purify his body as if it had been polluted. +

+
+
+

Why are the rods of the praetors carried in + bundles with axes attached? +

+

Is it because this is a symbolic indication that the + temper of the official should not be too quick or + unrestrained? Or does the deliberate unfastening of + the rods, which creates delay and postponement of + his iit of temper, oftentimes cause him to change his + mind about the punishment? Now since some badness is curable, but other badness is past remedy, the + rods correct that which may be amended and the + axes cut off the incorrigible. +

+
+
+

When the Romans learned that the people called + Bletonesii,Of Bletisa in Spain, according to Cichorius, Römische Studien (Berlin, 1922). a barbarian tribe, had sacrificed a man to + the gods, why did they send for the tribal rulers with + intent to punish them, but, when it was made plain + that they had done thus in accordance with a certain + custom, why did the Romans set them at liberty, but + forbid the practice for the future? Yet they themselves, not many years before, had buried alive two + men and two women, two of them Greeks, two Gauls, + in the place called the Forum Boarium. It certainly + + + + seems strange that they themselves should do this, + and yet rebuke barbarians on the ground that they + were acting with impiety. +

+

Did they think it impious to sacrifice men to the + gods, but necessary to sacrifice them to the spirits? + Or did they believe that men who did this by tradition + and custom were sinning, whereas they themselves + did it by command of the Sibylline books? For the + tale is told that a certain maiden, Helvia, was struck + by lightning while she was riding on horseback, and + her horse was found lying stripped of its trappings: + and she herself was naked, for her tunic had been + pulled far up as if purposely: and her shoes, her + rings, and her head-dress were scattered apart here + and there, and her open mouth allowed the tongue to + protrude. The soothsayers declared that it was a + terrible disgrace for the Vestal Virgins, that it would + be bruited far and wide, and that some wanton + outrage would be found touching the knights also. + Thereupon a barbarian slave of a certain knight gave + information against three Vestal Virgins, Aemilia, + Licinia, and Marcia, that they had all been corrupted + at about the same time, and that they had long + entertained lovers, one of whom was Vetutius Barrus, + Cf. Cicero, Brutus, 46 (169); Horace, Satires, i. 6. 30, if the emendation is right. + the informer's master. The Vestals, accordingly, + were convicted and punished: but, since the deed + was plainly atrocious, it was resolved that the priests + should consult the Sibylline books. They say that + oracles were found foretelling that these events + would come to pass for the bane of the Romans, and + enjoining on them that, to avert the impending + disaster, they should offer as a sacrifice to certain + + + + strange and alien spirits two Greeks and two Gauls, + buried alive on the spot. + Cf. Life of Marcellus, chap. iii. (299 d); Livy, xxii. 57. +

+
+
+

Why do they reckon the beginning of the day + from midnight? + Cf. Pliny, Natural History, ii. 77 (188); Aulus Gellius, iii. 2; Macrobius, Saturnalia, i. 3. +

+

Is it because the Roman State was based originally + on a military organization and most of the matters + that are of use on campaigns are taken up beforehand + at night? Or did they make sunrise the beginning + of activity, and night the beginning of preparation? + For men should be prepared when they act, and not + be making their preparations during the action, as + Myson,Similar foresight, regarding a plough instead of a fork is reported by Diogenes Laertius, i. 106. who was fashioning a grain-fork in wintertime, is reported to have remarked to Chilon the + Wise. +

+

Or, just as noon is for most people the end of their + transaction of public or serious business, even so did + it seem good to make midnight the beginning? A + weighty testimony to this is the fact that a Roman + official does not make treaties or agreements after + midday. +

+

Or is it impossible to reckon the beginning and end + of the day by sunset and sunrise? For if we follow + the method by which most people formulate their + definitions, by their perceptions, reckoning the first + peep of the sun above the horizon as the beginning of + day, and the cutting off of its last rays as the beginning of night, we shall have no equinox: but that + night which we think is most nearly equal to the day + will plainly be less than that day by the diameter of + + + + the sun.Long before Plutarch's day the Greeks had calculated the angle subtended by the sun with an accuracy that stood the test of centuries, and was not modified until comparatively recent times. Cf. Archimedes, Arenarius, i. 10 (J. L. Heiberg's ed. ii. p. 248). But then again the remedy which the + mathematicians apply to this anomaly, decreeing that + the instant when the centre of the sun touches the + horizon is the boundary between day and night, is a + negation of plain fact; for the result will be that when + there is still much light over the earth and the sun is + shining upon us, we cannot admit that it is day, but + must say that it is already night. Since, therefore, the + beginning of day and night is difficult to determine at + the time of the risings and settings of the sun because + of the irrationalities which I have mentioned, there + is left the zenith or the nadir of the suii to reckon as + the beginning. The second is better; for from noon + on the sun's course is away from us to its setting, but + from midnight on its course is towards us to its rising. +

+
+
+

Why in the early days did they not allow their + wives to grind grain or to cook? + Cf.Life of Romulus, chap. xv. (26 d), xix. (30 a). +

+

Was it in memory of the treaty which they made + with the Sabines? For when they had carried off + the Sabines' daughters, and later, after warring with + the Sabines, had made peace, it was specified among + the other articles of agreement that no Sabine woman + should grind grain for a Roman or cook for him. +

+
+
+

Why do men not marry during the month of + May? + Cf. Ovid, Fasti, v. 489. +

+

Is it because this month comes between April and + June, of which they regard April as sacred to Venus + and June as sacred to Juno, both of them divinities + of marriage: and so they put the wedding a little + earlier or wait until later? + + + +

+

Or is it because in this month they hold their most + important ceremony of purification, in which they + now throw images from the bridge into the river, + Cf. 272 b, supra. + but in days of old they used to throw human beings? + Wherefore it is the custom that the Flaminica, reputed to be consecrate to Juno, shall wear a stern + face, and refrain from bathing and wearing ornaments at this time. +

+

Or is it because many of the Latins make offerings + to the departed in this month? And it is for this + reason, perhaps, that they worship Mercury in this + month and that the month derives its name from + Maia.The mother of Mercury. +

+

Or is May, as some relate, named after the older + (maior) and June after the younger generation + (iunior)? For youth is better fitted for marriage, + as EuripidesFrom the Aeolus of Euripides; Nauck, Trag. Graec. Frag. p. 369, Euripides, no. 23; Cf.Moralia, 786 a, 1094 f. also says: + + Old age bids Love to take her leave for aye + + And Aphrodite wearies of the old. + + They do not, therefore, marry in May, but wait for + June which comes next after May. +

+
+
+

Why do they part the hair of brides with the + point of a spear? + Cf.Life of Romulus, chap. xv. (26 e). +

+

Does this symbolize the marriage of the first + Roman wivesThe Sabine women. by violence with attendant war, or do + the wives thus learn, now that they are mated to + brave and warlike men, to welcome an unaffected, + unfeminine, and simple mode of beautification? + Even as Lycurgus, + Cf.Moralia, 189 e, 227 c, 997 c; and the Life of Lycurgus, chap. xiii. (47 c); Cf. also Comment. on Hesiod, 42 (Bernardakis, vol. vii. p. 72). by giving orders to make the + + + + doors and roofs of houses with the saw and the axe + only, and to use absolutely no other tool, banished + all over-refinement and extravagance. +

+

Or does this procedure hint at the manner of their + separation, that with steel alone can their marriage + be dissolved? +

+

Or is it that most of the marriage customs were + connected with Juno?See Roscher, Lexikon der gr.und.röm. Mythologie, ii. coll. 588-592. Now the spear is commonly + held to be sacred to Juno, and most of her statues + represent her leaning on a spear, and the goddess + herself is surnamed Quirite; for the men of old + used to call the spear curis; wherefore they further + relate that Enyalius is called Quirinus by the Romans. + Cf.Life of Romulus, chap. xxix. (36 b); Dionysius of Halicarnassus, Roman Antiquities, ii. 48; Ovid, Fasti, ii. 475 ff. +

+
+
+

Why do they call the money expended upon + public spectacles Lucar? +

+

Is it because round about the city there are, consecrated to gods, many groves which they call luci, and + they used to spend the revenue from these on the + public spectacles? +

+
+
+

Why do they call the Quirinalia the Feast of + Fools? + Cf. Ovid, Fasti, ii. 513 ff. +

+

Is it because, as JubaMüller, Frag. Hist. Graec. iii. p. 470. states, they apportioned + that day to men who did not know their own kith and + kin? + Curiae + Or was it granted to those who, because of + some business, or absence from Rome, or ignorance, + had not sacrificed with the rest of their tribe on the + Fornacalia, that, on this day, they might take their + due enjoyment of that festival? + + +

+
+
+

Why is it that, when the sacrifice to Hercules + takes place, they mention by name no other god, and + why is a dog never seen within his enclosure, + Cf. Pliny, Natural History, x. 29 (79). as + Varro has recorded? +

+

Do they make mention of no other god because + they regard Hercules as a demigod? But, as someDionysius of Halicarnassus, Roman Antiquities, i. 40. Livy, i. 7. 12. + relate, even while he was still on earth, Evander + erected an altar to him and brought him sacrifice. + And of all animals he contended most with a dog, + for it is a fact that this beast always gave him much + trouble, Cerberus, for instance. And, to crown all, + when Oeonus, Licymnius's son, had been murdered by + the sons of Hippocoön + Cf. Apollodorus, ii. 7. 3 with Frazer's note (L.C.L. vol. i. p. 251). because of a dog, Hercules + was compelled to engage in battle with them, and + lost many of his friends and his brother Iphicles. +

+
+
+

Why was it not permitted the patricians to + dwell about the Capitoline? +

+

Was it because Marcus Manlius, + Cf. Life of Camillus, chap. xxxvi. (148 d); Livy, vi. 20. 13-14. while he was + dwelling there, tried to make himself king? They + say that because of him the house of Manlius was + bound by an oath that none of them should ever bear + the name of Marcus. +

+

Or does this fear date from early times? At any + rate, although Publicola + Cf. Life of Publicola, chap. x. (102 c-d). was a most democratic + man, the nobles did not cease traducing him nor the + commoners fearing him, until he himself razed his + house, the situation of which was thought to be a + threat to the Forum. + + +

+
+
+

Why do they give a chaplet of oak leaves to + the man who has saved the life of a citizen in time of + war? + Cf. Life of Coriolanus, chap. iii. (214 e-f); Pliny, Natural History, xvi. 4 (11-14); Polybius, vi. 39. 6; Aulus Gellius, v. 6. +

+

Is it because it is easy to find an abundance of oak + leaves everywhere on a campaign? +

+

Or is it because the chaplet is sacred to Jupiter + and Juno, whom they regard as guardians of the + city? +

+

Or is the custom an ancient inheritance from the + Arcadians, who have a certain kinship with the oak? + For they are thought to have been the first men + sprung from the earth, even as the oak was the first + plant. +

+
+
+

Why do they make most use of vultures in + augury? +

+

Is it because twelve vultures appeared to Romulus + at the time of the founding of Rome? Or is it + because this is the least frequent and familiar of + birds? For it is not easy to find a vulture's nest, but + these birds suddenly swoop down from afar; wherefore the sight of them is portentous. +

+

Or did they learn this also from Hercules? If + HerodorusMüller, Frag. Hist. Graec. ii. p. 31; Cf.Life of Romulus, ix. (23 a-b); Pliny, Natural History, x. 6 (19); Aelian, De Natura Animalium, ii. 46. tells the truth, Hercules delighted in + the appearance of vultures beyond that of all other + birds at the beginning of any undertaking, since he + believed that the vulture was the most righteous + of all flesh-eating creatures: for, in the first place, + it touches no living thing, nor does it kill any animate + creature, as do eagles and hawks and the birds that + fly by night: but it lives upon that which has been + killed in some other way. Then again, even of these + + + + it leaves its own kind untouched: for no one has ever + seen a vulture feeding on a bird, as eagles and hawks + do, pursuing and striking their own kind particularly. And yet, as Aeschylus + Suppliants, 226. says, + How can a bird that feeds on birds be pure? + And we may say that it is the most harmless of birds + to men, since it neither destroys any fruit or plant + nor injures any domesticated animal. But if, as the + Egyptians fable, the whole species is female, and + they conceive by receiving the breath of the East + Wind, even as the trees do by receiving the West + Wind, then it is credible that the signs from them + are altogether unwavering and certain. But in the + case of the other birds, their excitements in the + mating season, as well as their abductions, retreats, + and pursuits, have much that is disturbing and unsteady. +

+
+
+

Why is the shrine of Aesculapius + Cf. Pliny, Natural History, xxix. 1 (16); 4 (72); Livy, x. 47, Epitome, xi. outside the + city? +

+

Is it because they considered it more healthful to + spend their time outside the city than within its + walls? In fact the Greeks, as might be expected, + have their shrines of Asclepius situated in places + which are both clean and high. +

+

Or is it because they believe that the god carne + at their summons from Epidaurus, and the Epidauria. have their shrine of Asclepius not in the + city, but at some distance? +

+

Or is it because the serpent carne out from the + trireme into the island,The Insula Tiberina. and there disappeared, and + thus they thought that the god himself was indicating + to them the site for building? + + +

+
+
+

Why is it the customary rule that those who are + practising holy living must abstain from legumes? + Cf. Pliny, Natural History, xviii. 12 (118-119); Aulus Gellius, x. 15. 12. +

+

Did they, like the followers of Pythagoras, + Cf., for example, Juvenal, xv. 9 + porrum et caepe nefas violare et frangere morsu + ; Horace, Satires, ii. 6. 63; Epistles, i. 12. 21. religiously abstain from beans for the reasons which are + commonly offered,The numerous reasons suggested may be found in Pauly-Wissowa, Real-Encyclopadie, vol. iii. coll. 619-620. and from vetch and chickpea, + because their names (lathyros and erebinthos) suggest + Lethê and Erebus? +

+

Or is it because they make particular use of + legumes for funeral feasts and invocations of the + dead? +

+

Or is it rather because one must keep the body + clean and light for purposes of holy living and lustration? Now legumes are a flatulent food and produce surplus matter that requires much purgation. +

+

Or is it because the windy and flatulent quality + of the food stimulates desire? +

+
+
+

Why do they inflict no other punishment on + those of the Holy MaidensPlutarch elsewhere uses a similar expression (παρθένος ἱέρεια) for the vestal virgins, e.g. in his Life of Publicola, chap. viii. (101 b) or Moralia, 89 e. who have been seduced, + but bury them alive? + Cf.Life of Numa, chap. x. (67 a-c); Ovid, Fasti, vi. 457-460; Dionysius of Halicarnassus, Roman Antiquities, ii. 67. 4, viii. 89. 5; Pliny, Epistles, iv. 11. 6. +

+

Is it because they cremate their dead, and to use + fire in the burial of a woman who had not guarded + the holy fire in purity was not right? +

+

Or did they believe it to be against divine ordinance to annihilate a body that had been consecrated + by the greatest of lustra! ceremonies, or to lay hands + upon a holy woman? Accordingly they devised that + she should die of herself; they conducted her + underground into a chamber built there, in which + had been placed a lighted lamp, a loaf of bread, + + + + and some milk and water. Thereafter they covered + over the top of the chamber with earth. And yet not + even by this manner of avoiding the guilt have they + escaped their superstitious fear, but even to this day + the priests proceed to this place and make offerings + to the dead. +

+
+
+

Why is it that after the chariot-race on the + Ides of DecemberPresumably an error of Plutarch's: he means the tenth month, October: Cf. Festus, s.v. October equus, p. 178. 5. the right-hand trace-horse of + the winning team is sacrificed to Mars, and then someone cuts off its tail, and carries it to the place called + Regia and sprinkles its blood on the altar, while some + come down from the street called the Via Sacra, and + some from the Subura, and fight for its head? +

+

Is it, as someSuch as the historian Timaeus: Cf. Polybius xii. 4b. say, that they believe Troy to have + been taken by means of a horse: and therefore they + punish it, since, forsooth, they are + Noble scions of Trojans commingled with children of Latins.A verse made in imitation of Homer, Il. xviii. 337 (or xxiii. 23), blended with a part of x. 424. + +

+

Or is it because the horse is a spirited, warlike, and + martial beast, and they sacrifice to the gods creatures + that are particularly pleasing and appropriate for + them: and the winner is sacrificed because Mars is + the specific divinity of victory and prowess? +

+

Or is it rather because the work of the god demands standing firm, and men that hold their ground + defeat those that do not hold it, but flee? And is + swiftness punished as being the coward's resource, + and do they learn symbolically that there is no + safety for those who flee? + + +

+
+
+

Why do the censors, when they take office, do + nothing else before they contract for the food of the + sacred geese + Cf. Pliny, Natural History, x. 22 (51). and the polishing of the statue?The statue of Jupiter Capitolinus: Pliny, Natural History, xxxiii. 7 (112). +

+

Is it that they begin with the most trivial things, + matters that require little expense or trouble? +

+

Or is this a commemoration of an old debt of + gratitude owed to these creatures for their services + in the Gallic wars? + Cf. 325 c-d, infra; Life of Camillus, xxvii. (142 d ff.): Livy, v. 47; Dionysius of Halicarnassus, Roman Antiquities, xiii. 7-8; Diodorus, xiv. 116. For when in the night the + barbarians were already climbing over the rampart + of the Capitol, the gee se perceived the invaders, although the dogs were asleep, and waked the guards + by their clamour. +

+

Or is it because the censors are guardians of the + most important matters, and, since it is their duty to + oversee and to busy themselves with sacred and State + affairs and with the lives, morals, and conduct of the + people, they immediately take into account the most + vigilant of creatures, and at the same time by their + care of the geese they urge the citizens not to be + careless or indifferent about sacred matters? +

+

But the polishingThe high polish of the Roman statues is very noticeable in contrast with the duller surface of Greek statues. This is one of the factors in the controversy over the genuineness of the Hermes of Praxiteles at Olympia. of the statue is absolutely necessary: for the red pigment, with which they used to + tint ancient statues, rapidly loses its freshness. +

+
+
+

Why is it that, if any one of the other priests is + condemned and exiled, they depose him and elect + another, but the augur, as long as he lives, even if + they find him guilty of the worst offences, they do not + + + + deprive of his priesthood? + Cf. Pliny, Letters, iv. 8. 1. They call augurs the + men who are in charge of the omens. +

+

Is it, as some say, because they wish no one who is + not a priest to know the secrets of the holy rites? +

+

Or, because the augur is bound by oaths to reveal + the sacred matters to no one, are they unwilling to + release him from his oath as would be the case if he + had been reduced to private status? +

+

Or is augur a name denoting, not a rank or + office, but knowledge and skill? Then to prevent a + soothsayer from being a soothsayer would be like + voting that a musician shall not be a musician, nor a + physician a physician: for they cannot deprive him + of his ability, even if they take away his title. They + naturally appoint no successor since they keep the + original number of augurs. +

+
+
+

Why is it that on the Ides of August, formerly + called Sextilis, all the slaves, female and male, keep + holiday, and the Roman women make a particular + practice of washing and cleansing their heads? +

+

Do the servants have release from work because on + this day King Servius was born from a captive maid-servant? + Cf. 323 b-c, infra. And did the washing of their heads begin + with the slave-women, because of their holiday, and + extend itself to free-born women? +

+
+
+

Why do they adorn their children's necks + with amulets which they call bullae? + Cf. Life of Romulus, xx. (30 c); Pliny, Natural History, xxxiii. 1 (10); Macrobius, Saturnalia, i. 6. 7-17. +

+

Was it, like many another thing, in honour of their + + + + wives, who had been made theirs by force, that they + voted this also as a traditional ornament for the + children born from them? +

+

Or is it to honour the manly courage of Tarquin? + For the tale is told that, while he was still but a boy, + in the battle against the combined Latin and Etruscan + forces he charged straight into the enemy; and although he was thrown from his horse, he boldly withstood those that hurled themselves upon him, and + thus gave renewed strength to the Romans. A + brilliant rout of the enemy followed, sixteen thousand + were killed, and he received this amulet as a prize of + valour from his father the king. +

+

Or did the Romans of early times account it not + disreputable nor disgraceful to love male slaves in the + flower of youth, as even now their comediesThe so-called togatae, of which no complete specimen has survived; the palliatae of Plautus and Terence, being based on the Greek New Comedy, would prove nothing. testify, + but they strictly refrained from boys of free birth; and + that they might not be in any uncertainty, even when + they encountered them unclad, did the boys wear this + badge? +

+

Or is this a safeguard to insure orderly conduct, a + sort of bridle on incontinence, that they may be + ashamed to pose as men before they have put off + the badge of childhood? +

+

What Varro and his school say is not credible: that + since boulê (counsel) is called bolla by the Aeolians, + the boys put on this ornament as a symbol of good + counsel. +

+

But consider whether they may not wear it because + of the moon. For the visible shape of the moon at + the first quarter is not like a sphere, but like a lentil-seed + + + + or a quoit; and, as Empedocles + Cf.Moralia, 891 c; Diogenes Laertius, viii. 77; Diels, Frag. der Vorsokratiker, i. p. 210, A 60. thinks, so also + is the matter of which the moon is composed. +

+
+
+

Why do they name boys when they are nine + days old, but girls when they are eight days old? +

+

Does the precedence of the girls have Nature as its + cause? It is a fact that the female grows up, and + attains maturity and perfection before the male. As + for the days, they take those that follow the seventh: + for the seventh is dangerous for newly-born children + in various ways and in the matter of the umbilical + cord: for in most cases this comes away on the + seventh day: but until it comes off, the child is more + like a plant than an animal. + Cf. Aulus Gellius, xvi. 16. 2-3. +

+

Or did they, like the adherents of Pythagoras, + regard the even number as female and the odd + number as male? + Cf. 264 a, supra. For the odd number is generative, and, when it is added to the even number, it + prevails over it. And also, when they are divided + into units, the even number, like the female, yields + a vacant space between, while of the odd number an + integral part always remains. Wherefore they think + that the odd is suitable for the male, and the even for + the female. +

+

Or is it that of all numbers nine + Cf.Moralia, 744 a-b. is the first square + from the odd and perfect triad, while eight is the + first cube from the even dyad? Now a man should be + four-square, + Cf. Bergk, Poet. Lyr. Graec., Simonides, Frag. 5 (or Edmonds, Lyra Graeca, in L.C.L. ii. p. 284). eminent, and perfect; but a woman, + like a cube, should be stable, domestic, and difficult + to remove from her place. And this should be added, + + + + that eight is the cube of two arid nine the square of + three: women have two names, men have three. +

+
+
+

Why do they call children of unknown fathers + spurii? + Cf. Gaius, Institutiones, i. 64; Valerius Maximus, De Praenominibus, 6 (p. 590 of Kempf's ed.). +

+

Now the reason is not, as the Greeks believe and + lawyers in court are wont to assert, that these + children are begotten of some promiscuous and + common seed: but Spurius is a first name like Sextus + and Decimus and Gaius. They do not write first + names in full, but by one letter, as Titus (T.) and + Lucius (L.) and Marcus (M.): or by two, as Tiberius + (Ti.) and Gnaeus (Cn.): or by three, as Sextus (Sex.) + and Servius (Ser.). Spurius, then, is one of those + written by two letters: Sp. And by these two + letters they also denote children of unknown fathers, + sine patre,The mss. have sine patris; did Plutarch, or some Greek copyist, confuse the Latin genitive and ablative, since they are one in Greek? that is without a father: by the s they + indicate sine and by the p patre. This, then, caused + the error, the writing of the same abbreviation for + sine patre and for Spurius. +

+

I must state the other explanation also, but it is + somewhat absurd: They assert that the Sabines + use the word spurius for the pudenda muliebria, and it + later came about that they called the child born of + an unmarried, unespoused woman by this name, as + if in mockery. +

+
+
+

Why do they call Bacchus Liber Pater (Free + Father)? + Cf. Petronius, Satyricon, 41, and Housman's commentary in Classical Review, xxxii. p. 164. + + + +

+

Is it because he is the father of freedom to drinkers? + For most people become bold and are abounding in + frank speech when they are in their cups. + Cf.Moralia, 716 b. Or is + it because he has provided the means for libations? +

+

Or is it derived, as AlexanderMüller, Frag. Hist. Graec. iii. p. 244; Alexander Polyhistor. asserts, from Dionysus + Eleuthereus, + Cf. the inscription on the chair of the priest of Dionysus in the theatre at Athens,Ἱερεῶς Διονύσου Ἐλευθερέως. so named from Eleutherae in Boeotia? +

+
+
+

For what reason is it not the custom for + maidens to marry on public holidays, but widows do + marry at this time? + Cf. Macrobius, Saturnalia, i. 15. 21. +

+

Is it, as Varro has remarked, that maidens are + grieved over marrying, but older women are glad, + and on a holiday one should do nothing in grief or + by constraint? +

+

Or is it rather because it is seemly that not a few + should be present when maidens marry, but disgraceful that many should be present when widows + marry? Now the first marriage is enviable: but + the second is to be deprecated, for women are + ashamed if they take a second husband while the + first husband is still living, and they feel sad if they + do so when he is dead. Wherefore they rejoice + in a quiet wedding rather than in noise and processions. Holidays distract most people, so that they + have no leisure for such matters. +

+

Or, because they seized the maiden daughters of + the Sabines at a holiday festival, and thereby became involved in war, did they come to regard it as + ill-omened to marry maidens on holy days? + + +

+
+
+

Why do the Romans reverence Fortuna + Primigenia, + Cf. 281 e, supra, 322 f, infra; Cicero, De Legibus, ii. 11; Livy, xxxiv. 53. or First-born, as one might translate it? +

+

Is it because by Fortune, as they say, it befell + Servius, born of a maidservant, to become a famous + king of Rome? This is the assumption which the + majority of Romans make. +

+

Or is it rather because Fortune supplied the origin + and birth of Rome? + Cf. 320 b ff., infra. +

+

Or does the matter have an explanation more + natural and philosophic, which assumes that Fortune + is the origin of everything, and Nature acquires its + solid frame by the operation of Fortune, whenever + order is created in any store of matter gathered + together at haphazard. +

+
+
+

Why do the Romans call the Dionysiac + artists + Cf.Moralia, 87 f. + histriones + + Cf. Livy, vii. 2; closely followed by Valerius Maximus, ii. 4. 4.? +

+

Is it for the reason that Cluvius RufusPeter, Frag. Hist. Rom. p. 314, Cluvius, Frag. 4. has recorded? For he states that in very ancient times, + in the consulship of Gaius Sulpicius and Licinius + Stolo,In 361 b.c. a pestilential disease arose in Rome and + destroyed to a man all persons appearing on the + stage. Accordingly, at the request of the Romans, + there came many excellent artists from Etruria, of + whom the first in repute and the one who for the + longest time enjoyed success in their theatres, was + named Hister: and therefore ali actors are named + histriones from him. + + +

+
+
+

Why do they not marry women who are + closely akin to them? +

+

Do they wish to enlarge their relationships by + marriage and to acquire many additional kinsmen + by bestowing wives upon others and receiving wives + from others? +

+

Or do they fear the disagreements which arise + in marriages of near kin, on the ground that these + tend to destroy natural rights? +

+

Or, since they observed that women by reason of + their weakness need many protectors, were they + not willing to take as partners in their household + women closely akin to them, so that if their husbands + wronged them, their kinsmen might bring them + succour? +

+
+
+

Why was it not permitted for the priest of + Jupiter, whom they call the Flamen Dialis, to touch + either flour or yeast? + Cf. Aulus Gellius, x. 15. 19. +

+

Is it because flour is an incomplete and crude + food? For neither has it remained what it was, + wheat, nor has it become what it must become, + bread; but it has both lost the germinative power + of the seed and at the same time it has not attained + to the usefulness of food. Wherefore also the Poet + by a metaphor applied to barley-meal the epithet + mylephatosas,Homer, Od. ii. 355: mill-slaughtered. + if it were being killed or destroyed + in the grinding. +

+

Yeast is itself also the product of corruption, and + produces corruption in the dough with which it is + mixed: for the dough becomes flabby and inert, + and altogether the process of leavening seems to + be one of putrefaction + Cf.Moralia, 659 b.; at any rate if it goes too + far, it completely sours and spoils the flour. + + +

+
+
+

Why is this priest also forbidden to touch raw + flesh? +

+

Is this custom intended to deter people completely + from eating raw meat, or do they scrupulously repudiate flesh for the same reason as flour? For neither + is it a living creature nor has it yet become a cooked + food. Now boiling or roasting, being a sort of alteration and mutation, eliminates, the previous form; + but fresh raw meat does not have a clean and unsullied appearance, but one that is repulsive, like + a fresh wound. +

+
+
+

Why did they bid the priest avoid the dog + and the goat, neither touching them nor naming + them? +

+

Did they loathe the goat's lasciviousness and foul + odour, or did they fear its susceptibility to disease? + For it is thought to be subject to epilepsy beyond all + other animals, and to infect persons who eat itContrast Pliny, Natural History, xxviii. 16 (226), who says that goat's meat was given for epilepsy. + or touch it when it is possessed of the disease. The + reason, they say, is the narrowness of the air passages, which are often suddenly contracted; this they + deduce from the thinness of its voice. So also in the + case of men, if they chance to speak during an epileptic fit, the sound they make is very like a bleat. +

+

The dog has, perhaps, less of lasciviousness and + foul odour. Some, however, assert that a dog may not + enter either the Athenian acropolis + Cf. Comparison of Demetrius and Antony, chap. iv. (95-97 b); Dionysius of Halicarnassus, De Dinarcho, 3. or the island of + Delos + Cf. Strabo, x. 5. 5, p. 684 (Meineke). because of its open mating, as if cattle and + swine and horses mated within the walls of a chamber + + + + and not openly and without restraint! For these + persons are ignorant of the true reason: because + the dog is a belligerent creature they exclude it + from inviolable arid holy shrines, thereby offering a + safe place of refuge for suppliants. Accordingly it + is likely that the priest of Jupiter also, since he + is, as it were, the animate embodiment and sacred + image of the god, should be left free as a refuge + for petitioners and suppliants, with no one to hinder + them or to frighten them away. For this reason his + couch was placed in the vestibule of his house, and + anyone who fell at his knees had immunity from beating or chastisement all that day: and if any prisoner + succeeded in reaching the priest, he was set free, + and his chains they threw outside, not by the doors, + but over the roof. So it would have been of no + avail for him to render himself so gentle and humane, + if a dog had stood before him frightening and keeping away those who had need of a place of refuge. +

+

Nor, in fact, did the men of old think that this + animal was wholly pure, for it was never sacrificed to + any of the Olympian gods: and when it is sent to the + cross-roads as a supper for the earth-goddess Hecatê, + Cf. 277 b, 280 c, supra; Life of Romulus, xxi. (31 e). + it has its due portion among sacrifices that avert and + expiate evil. In Sparta they immolate puppies to the + bloodiest of the gods, Enyalius: and in Boeotia the + ceremony of public purification is to pass between + the parts of a dog which has been cut in twain. The + Romans themselves, in the month of purification,February; Cf. 280 b, supra. at + the Wolf Festival, which they call the Lupercalia, + sacrifice a dog. Hence it is not out of keeping that + those who have attained to the office of serving the + + + + highest and purest god should be forbidden to make + a dog their familiar companion and housemate. +

+
+
+

For what reason was it forbidden the priest of + Jupiter to touch ivy or to pass along a road overhung + by a vine growing on a tree? + Cf. Aulus Gellius, x. 15. 12. +

+

Is this second question like the precepts: Do not + eat seated on a stool, + Do not sit on a peck measure, + Do not step over a broom? For the followers of + Pythagoras + Cf. 281 a, supra; Moralia, 727 c. did not really fear these things nor + guard against them, but forbade other things through + these. Likewise the walking under a vine had reference to wine, signifying that it is not right for the + priest to get drunk: for wine is over the heads of + drunken men, and they are oppressed and humbled + thereby, when they should be above it and always + master this pleasure, not be mastered by it. +

+

Did they regard the ivy as an unfruitful plant, + useless to man, and feeble, and because of its weakness needing other plants to support it, but by its + shade and the sight of its green fascinating to most + people? And did they therefore think that it should + not be uselessly grown in their homes nor be allowed + to twine about in a futile way, contributing nothing, + since it is injurious to the plants forming its support? +

+

Or is it because it cleaves to the ground?It clings to the earth, unless it finds support, and is therefore unacceptable to the higher gods. Wherefore + it is excluded from the ritual of the Olympian gods, nor + can any ivy be seen in the temple of Hera at Athens, + or in the temple of Aphroditê; at Thebes: but it has + its place in the Agrionia + Cf. 299 f, infra. and the Nyctelia, + Cf.Moralia, 364 f. the rites + of which are for the most part performed at night. + + + +

+

Or was this also a symbolic prohibition of Bacchic + revels and orgies? For women possessed by Bacchic + frenzies rush straightway for ivy and tear it to pieces, + clutching it in their hands and biting it with their + teeth: so that not altogether without plausibility are + they who assert that ivy, possessing as it does an + exciting and distracting breath of madness, deranges + persons and agitates them, and in general brings on a + wineless drunkenness and joyousness in those that + are precariously disposed towards spiritual exaltation.Plutarch's fullest treatment of the properties of ivy will be found in Moralia, 648 b-649 f. +

+
+
+

Why were these priests not allowed to hold + office nor to solicit it, yet they have the service of + a lictor and the right to a curule chair as an honour + and a consolation for holding no office? + Cf. Aulus Gellius, x. 15. 4. +

+

Is this similar to the conditions in some parts of + Greece where the priesthood had a dignity commensurate with that of the kingship, and they + appointed as priests no ordinary men? +

+

Or was it rather that since priests have definite + duties, whereas officials have duties which are irregular and undefined, if the occasions for these + duties happened to coincide, it was impossible for the + same man to be present at both, but oftentimes, when + both duties were pressing, he had to neglect one of + them and at one time commit impiety against the + gods, and at another do hurt to his fellow-citizens? +

+

Or did they observe that there is implicit in the + government of men no less constraint than authority, + and that the ruler of the people, as HippocratesIn the De Flatibus: vol. vi. p. 213 (ed. Chartier); vol. i. p. 569 (Kühn); Cf. Lucian, Bis Accusatus, 1. said + + + + of the physician, must see dreadful things and touch + dreadful things and reap painful emotions of his own + from the ills of other men? Did they, then, think it + impious for a man to offer sacrifice to the gods, and to + take the lead in the sacred rites, if he was concerned + in pronouncing judgements and sentences of death + upon citizens, and often upon kinsmen and members + of his household, such as fell to the lot of Brutus?The first consul, who condemned his own sons to death; Cf. Livy, ii. 5; Life of Publicola, chap. vi. (99 e-f). + +

+
+
+ + + \ No newline at end of file diff --git a/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-eng4.xml b/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-eng4.xml new file mode 100755 index 000000000..2509b9b06 --- /dev/null +++ b/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-eng4.xml @@ -0,0 +1,2619 @@ + + + + + + + Roman Questions + Plutarch + William W. Goodwin + Isaac Chauncy + Perseus Project, Tufts University + Gregory Crane + + Prepared under the supervision of + Lisa Cerrato + Rashmi Singhal + Bridget Almas + + + + Trustees of Tufts University + Medford, MA + Perseus Project + 2010-12-13 + + + + Plutarch + Plutarch's Morals. + + Translated from the Greek by several hands. Corrected and revised by + William W. Goodwin, PH. D. + + + Boston + Little, Brown, and Company + Cambridge + Press Of John Wilson and son + 1874 + + 2 + + The Internet Archive + + + + + + +

This pointer pattern extracts sections

 + + + + + + English + Greek + + + + tagging + EpiDoc and CTS Conversion + + + + +
+ Roman Questions. + +
+

Question1. Wherefore do the Romans require a new-married woman to touch fire and water?

+

+ Solution. Is it not for one of these reasons; amongst + elements and principles, one is masculine and the other + feminine;— one (fire) hath in it the principles of motion, + the other (water) hath the faculty of a subject and matter? + Or is it because fire refines and water cleanseth, and a + married wife ought to continue pure and chaste? Or is it + because fire without moisture doth not nourish, but is + adust, and water destitute of heat is barren and sluggish; + so both the male and female apart are of no force, but + a conjunction of both in marriage completes society? Or + is the meaning that they must never forsake each other, + but must communicate in every fortune, and although + there be no goods, yet they may participate with each + other in fire and water?

+
+
+

+ Question 2. Why do they light at nuptials five torches, + neither more nor less, which they call waxen tapers?

+

+ Solution. Whether it be (as Varro saith) that the + Praetors use three, but more are permitted to the Aediles, + and married persons do light the fire at the Aediles' + torches? Or is it that, having use of many numbers, the + odd number was reckoned better and perfecter upon other + accounts, and therefore more adapted to matrimony? For + the even number admits of division, and the equal parts + of opposition and repugnancy, whenas the odd cannot be + + + + divided, but being divided into parts leaves always an + inequality. The number five is most matrimonial of + odd numbers, for three is the first odd and two is the first + even, of which five is compounded, as of male and + female.

+

Or rather, because light is a sign of generation, and it + is natural to a woman, for the most part, to bring forth so + far as five successively, and therefore they use five torches? + Or is it because they suppose that married persons have + occasion for five Gods, Nuptial Jupiter, Nuptial Juno, + Venus, Suada, and above all the rest Diana, whom women + invocate in their travail and child-bed sickness?

+
+
+

+ Question 3. What is the reason that, seeing there are + so many of Diana's temples in Rome, the men refrain going + into that only which stands in Patrician Street?

+

+ Solution. Is it upon the account of the fabulous story, + that a certain man, ravishing a woman that was there + worshipping the Goddess, was torn in pieces by dogs; + and hence this superstitious practice arose, that men enter + not in?

+
+
+

+ Question 4. Why do they in all other temples of + Diana ordinarily nail up stags' horns against the wall, + whenas in that of the Aventine they nail up the horns of + cattle?

+

+ Solution. Was it to put them in mind of an old casualty? For it is said, that among the Sabines one Antro + Coratius had a very comely cow, far excelling all others in + handsomeness and largeness, and was told by a certain + diviner that whoever should offer up that cow in sacrifice + to Diana on the Aventine, his city was determined by fate + to be the greatest in the world and have dominion over all + Italy. This man came to Rome, with an intention to sacrifice his cow there; but a servant acquainted King Servius privately with this privacy, and the king making it + known to Cornelius the priest, Cornelius strictly commands + + + + Antro to wash in Tiber before he sacrificed, for the law + requires men so to do who would sacrifice acceptably. + Wherefore, whilst Antro went to wash, Servius took the + opportunity to sacrifice the cow to the Goddess, and nailed + up the horns to the wall in the temple. These things + are storied by Juba and Varro, only Varro hath not + described Antro by that name, neither doth he say that + the Sabine was choused by Cornelius the priest, but by the + sexton.

+
+
+

+ Question 5. Wherefore is it that those that are falsely + reported to be dead in foreign countries, when they return, + they receive not by the doors, but getting up to the roof + of the house, they let them in that way?

+

+ Solution. Verily the account which Varro gives of this + matter is altogether fabulous. For he saith, in the Sicilian + war, when there was a great naval fight, and a very false + report was rumored concerning many as if they were + slain, all of them returning home in a little time died. + But as one of them was going to enter in at his doors, + they shut together against him of their own accord, neither + could they be opened by any that attempted it. This man, + falling in a sleep before the doors, saw an apparition in + his sleep advising him to let himself down from the roof + into the house, and doing so, he lived happily and became + an old man; and hence the custom was confirmed to after + ages. But consider if these things be not conformable to + some usages of the Greeks. For they do not esteem those + pure nor keep them company nor suffer them to approach + their sacrifices, for whom any funeral was carried forth or + sepulchre made as if they were dead; and they say that + Aristinus, being one that was become an object of this sort + of superstition, sent to Delphi to beg and beseech of the + God a resolution of the anxieties and troubles which he + had by reason of the custom then in force. Pythia answered thus:— + + + + + + The sacred rites t' which child-bed folks conform, + + See that thou do to blessed Gods perform. + + +

+

Aristinus, well understanding the meaning of the oracle, + puts himself into the women's hands, to be washed and + wrapped in swaddling clouts, and sucks the breasts, in the + same manner as when he was newly born; and thus all + others do, and such are called Hysteropotmi (i.e. those for + whom a funeral was made while living). But some say + that these ceremonies were before Aristinus, and that the + custom was ancient. Wherefore it is not to be wondered + at, if the Romans, when once they suppose a man buried + and to have his lot among the dead, do not think it lawful + for him to go in at the door whereat they that are about + to sacrifice do go out or those that have sacrificed do enter + in, but bid them ascend aloft into the air, and thence descend into the open court of the house. For they constantly offer their sacrifices of purification in this open + court.

+
+
+

+ Question 6. Wherefore do women salute their relations + with their mouth?

+

+ Solution. What if it should be (as many suppose) that + women were forbid to drink wine; therefore that those + that drank it might not be undiscovered, but convicted + when they met with their acquaintance, kissing became + a custom? Or is it for the reason which Aristotle the philosopher hath told us? Even that thing which was commonly reported and said to be done in many places, it + seems, was enterprised by the Trojan women in the confines of Italy. For after the men arrived and went ashore, + the women set the ships on fire, earnestly longing to be + discharged of their roving and seafaring condition; but + dreading their husbands' displeasure, they fell on saluting + their kindred and acquaintance that met them, by kissing + and embracing; whereupon the husbands' anger being + appeased and they reconciled, they used for the future this + + + + kind of compliment towards them. Or rather might this + usage be granted to women as a thing that gained them + reputation and interest, if they appeared hereby to have + many and good kindred and acquaintance? Or was it that, + it being unlawful to marry kinswomen, a courteous behavior + might proceed so far as a kiss, and this was retained only + as a significant sign of kindred and a note of a familiar + converse among them? For in former time they did not + marry women nigh by blood,— as now they marry not + aunts or sisters,—but of late they allowed the marrying + of cousins for the following reason. A certain man, mean + in estate, but on the other hand an honest and a popular + man among the citizens, designed to marry his cousin + being an heiress, and to get an estate by her. Upon this + account he was accused; but the people took little notice + of the accusation, and absolved him of the fault, enacting + by vote that it might be lawful for any man to marry so far + as cousins, but prohibited it to all higher degrees of consanguinity.

+
+
+

+ Question 7. Why is a husband forbid to receive a gift + from his wife, and a wife from her husband?

+

+ Solution. What if the reason be as Solon writes it,—describing gifts to be peculiar to dying persons, unless a + man being entangled by necessity or wheedled by a woman + be enslaved to force which constrains him, or to pleasure + which persuades him,—that thus the gifts of husbands + and wives became suspected? Or is it that they reputed + a gift the basest sign of benevolence (for strangers and + they that have no love for us do give us presents), and so + took away such a piece of flattery from marriage, that to + love and be beloved should be devoid of mercenariness, + should be spontaneous and for its own sake, and not for + any thing else? Or because women, being corrupted by + receiving gifts, are thereby especially brought to admit + strangers, did it seem to be a weighty thing to require + + + + them to love their own husbands that give them nothing? + Or was it because all things ought to be common between + them, the husbands' goods being the wives', and the wives' + goods the husbands'? For he that accepts that which is + given learns thereby to esteem that which is not given the + property of another; so that, by giving but a little to each + other, they strip each other of all.

+
+
+

+ Question 8. Why were they prohibited from taking a + gift of a son-in-law or of a father-in-law?

+

+ Solution. Is it not of a son-in-law, that a man may not + seem to convey a gift to his wife by his father's hands? and + of a father-in-law, because it seems just that he that doth + not give should not receive?

+
+
+

+ Question 9. Wherefore is it that they that have wives + at home, if they be returning out of the country or from any + remote parts, do send a messenger before, to acquaint them + that they be at hand?

+

+ Solution. Is not this an argument that a man believes + his wife to be no idle gossip, whereas to come upon her + suddenly and unexpectedly has a show as though he came + hastily to catch her and observe her behavior? Or do they + send the good tidings of their coming beforehand, as to + them that are desirous of them and expect them? Or rather + is it that they desire to enquire concerning their wives + whether they are in health, and that they may find them at + home looking for them? Or because, when the husbands + are wanting, the women have more family concerns and + business upon their hands, and there are more dissensions + and hurly-burly among those that are within doors; therefore, that the wife may free herself from these things and + give a calm and pleasant reception to her husband, she hath + forewarning of his coming?

+
+
+

+ Question 10. Wherefore do men in divine service cover + their heads; but if they meet any honorable personages + + + + when they have their cloaks on their heads, they are uncovered?

+

+ Solution. The latter part of the question seems to augment the difficulty of the former. If now the story told of + Aeneas be true, that whilst Diomedes was passing by he + offered a sacrifice with his head covered, it is rational and + consequent that, while we cover our heads before our enemies, when we meet our friends and good men we should + be uncovered. This behavior before the Gods therefore is + not their peculiar right, but accidental, continuing to be + observed since that example of Aeneas.

+

If there is any thing further to be said, consider whether + we ought not to enquire only after the reason why men in + divine service are covered, the other being the consequence + of it. For they that are uncovered before men of greater + power do not thereby ascribe honor unto them, but rather + remove envy from them, that they might not seem to demand or to endure the same kind of reverence which the + Gods have, or to rejoice that they are served in the same + manner as they. But they worship the Gods in this manner, either showing their unworthiness in all humility by + the covering of the head, or rather fearing that some unlucky and ominous voice should come to them from abroad + whilst they are praying; therefore they pluck up their + cloaks about their ears. That they strictly observed these + things is manifest in this, that when they went to consult + the oracle, they made a great din all about by the tinkling + of brass kettles. Or is it as Castor saith, that the Roman + usages were conformable to the Pythagoric notion that the + daemon within us stands in need of the Gods without us, + and we make supplication to them with a covered head, + intimating the body's hiding and absconding of the soul?

+
+
+

+ Question 11. Why do they sacrifice to Saturn with an + uncovered head?

+

+ Solution. Is this the reason, that, whereas Aeneas hath + + + + instituted the covering of the head in divine service, Saturn's sacrifice was much more ancient? Or is it that they + are covered before celestial Gods, but reckon Saturn an + infernal and terrestrial God? Or is it that nothing of the + truth ought to be obscure and darkened, and the Romans + repute Saturn to be the father of truth?

+
+
+

+ Question 12. Why do they esteem Saturn the father of + truth?

+

+ Solution. Is it not the reason that some philosophers + believe that Κρόνος (Saturn) is the same with Χρόνος (time), + and time finds out truth? Or is it for that which was fabled + of Saturn's age, that it was most just and most likely to + participate of truth?

+
+
+

+ Question 13. Why do they sacrifice to Honor (a God + so-called) with a bare head?

+

+ Solution. Is it because glory is splendid, illustrious, and + unveiled, for which cause men are uncovered before good + and honorable persons; and for this reason they thus worship the God that bears the name of honor?

+
+
+

+ Question 14. Why do sons carry forth their parents at + funerals with covered heads, but the daughters with uncovered and dishevelled hair?

+

+ Solution. Is the reason because fathers ought to be + honored by their sons as Gods, but be lamented by their + daughters as dead, and so the law hath distributed to both + their proper part? Or is it that what is not the fashion is + fit for mourning? For it is more customary for women to + appear publicly with covered heads, and for men with uncovered. Yea, among the Greeks, when any sad calamity + befalls them, the women are polled close but the men wear + their hair long, because the usual fashion for men is to be + polled and for women to wear their hair long. Or was it + enacted that sons should be covered, for the reason we have + above mentioned (for verily, saith Varro, they surround their + fathers' sepulchres at funerals, reverencing them as the temples + + + + of the Gods; and having burnt their parents, when + they first meet with a bone, they say the deceased person + is deified), but for women was it not lawful to cover their + heads at funerals? History now tells us that the first that + put away his wife was Spurius Carbilius, by reason of barrenness; the second was Sulpicius Gallus, seeing her pluck + up her garments to cover her head; the third was Publius + Sempronius, because she looked upon the funeral games.

+
+
+

+ Question 15. What is the reason that, esteeming Terminus a God (to whom they offer their Terminalia), they + sacrifice no living creature to him?

+

+ Solution. Was it that Romulus set no bounds to the + country, that it might be lawful for a man to make excursions, to rob, and to reckon every part of the country his + own (as the Spartan said) wherever he should pitch his + spear; but Numa Pompilius, being a just man and a good + commonwealthsman and a philosopher, set the boundaries + towards the neighboring countries, and dedicated those + boundaries to Terminus as the bishop and protector both + of friendship and of peace, and it was his opinion that it + ought to be preserved pure and undefiled from blood and + slaughter?

+
+
+

+ Question 16. Why is it that the temple of Matuta is + not to be gone into by maid-servants; but the ladies bring + in one only, and her they box and cuff?

+

+ Solution. If to baste this maid be a sign that they ought + not to enter, then they prohibit others according to the + fable. For Ino, being jealous of her husband's loving the + servant-maid, is reported to have fell outrageously upon + her son. The Grecians say the maid was of an Aetolian + family, and was called Antiphera. Therefore with us also + in Chaeronea the sexton, standing before the temple of + Leucothea (Matuta) holding a wand in his hand, makes + proclamation that no man-servant nor maid-servant, neither + man nor woman Aetolian, should enter in.

+ +
+
+

+ Question 17. Why do they not supplicate this Goddess + for good things for their own children, but for their brethren's and sisters' children?

+

+ Solution. Was it because Ino was a lover of her sister + and nursed up her children, but had hard fortune in her + own children? Or otherwise, in that it is a moral and good + custom, and makes provision of much benevolence towards + relations?

+
+
+

+ Question 18. Why do many of the richer sort pay tithe + of their estates to Hercules?

+

+ Solution. Is this the reason, that Hercules sacrificed the + tenth part of Geryon's oxen at Rome? Or that he freed + the Romans from the decimation under the Etrurians? Or + that these things have no sufficient ground of credit from + history, but that they sacrificed bountifully to Hercules, as + to a certain monstrous glutton and gormandizer of good + cheer? Or did they rather do it, restraining extravagant + riches as a nuisance to the commonwealth, as it were to + diminish something of that thriving constitution that grows + up to the highest pitch of corpulency; being of opinion + that Hercules was most of all honored with and rejoiced in + these frugalities and contractions of abundance, and that he + himself was frugal, content with a little, and every way + sparing in his way of living?

+
+
+

+ Question 19. Why do they take the month of January + for the beginning of the new year?

+

+ Solution. Anciently March was reckoned the first, as + is plain by many other marks and especially by this, that + the fifth month from March was called Quintilis, and the + sixth Sextilis, and so forward to the last. December was + so called, being reckoned the tenth from March; hence it + came to pass that some are of opinion and do affirm that + the Romans formerly did not complete the year with twelve + months, but with ten only, allotting to some of the months + above thirty days. But others give us an account that, as + + + + December is the tenth from March, January is the eleventh + and February the twelfth; in which month they use purifications, and perform funeral rites for the deceased upon the + finishing of the year; but this order of the months being + changed, they now make January the first, because on the + first day of this month (which day they call the Kalends of + January) the first consuls were constituted, the kings being + deposed. But some speak with a greater probability, which + say that Romulus, being a warlike and martial man and reputing himself the son of Mars, set March in the front of + all the months, and named it from Mars; but Numa again, + being a peaceable prince and ambitious to bring off the citizens from warlike achievements, set them upon husbandry, + gave the pre-eminence to January, and brought Janus into + a great reputation, as he was more addicted to civil government and husbandry than to warlike affairs. Now consider whether Numa hath not pitched upon a beginning of + the year most suitable to our natural disposition. For there + is nothing at all in the whole circumvolution of things naturally first or last, but by law or custom some appoint one + beginning of time, some another; but they do best who + take this beginning from after the winter solstice, when the + sun, ceasing to make any further progress, returns and converts his course again to us. For there is then a kind of + tropic in nature itself, which verily increaseth the time of + light to us and shortens the time of darkness, and makes + the Lord and Ruler of the. whole current of nature to + approach nearer to us.

+
+
+

+ Question 20. When the women beautify the temple of + the Goddess appropriate to women, which they call Bona, + why do they bring no myrtle into the house, although they + be zealous of using all budding and flowering vegetables?

+

+ Solution. Is not the reason (as the fabulous write the + story) this, that the wife of Faulius a diviner, having drunk + wine secretly and being discovered, was whipped by her + + + + husband with myrtle rods; hence the women bring in no + myrtle, but offer to her a drink-offering of wine, which they + call milk? Or is it this, that, as they abstain from many + things, so especially they reserve themselves chaste from all + things that appertain to venery when they perform that + divine service; for they do not only turn their husbands + out of doors but banish from the house every male kind, + when they exercise this canonical obedience to their Goddess. They therefore reject myrtle as an abomination, it + being consecrated to Venus; and the Venus whom at this + day they call Murcia they anciently called Myrtia, as it + would seem.

+
+
+

+ Question 21. Why do the Latins worship a woodpecker, and all of them abstain strictly front this bird?

+

+ Solution. Is it because one Picus by the enchantments + of his wife transformed himself, and becoming a woodpecker uttered oracles, and gave oraculous answers to them + that enquired? Or, if this be altogether incredible and monstrous, there is another of the romantic stories more probable, about Romulus and Remus, when they were exposed + in the open field, that not only a she-wolf gave them suck, + but a certain woodpecker flying to them fed them; for even + now it is very usual that in meads and groves where a + woodpecker is found there is also a wolf, as Nigidius writes. + Or rather, as they deem other birds sacred to various Gods, + so do they deem this sacred to Mars? For it is a daring and + fierce bird, and hath so strong a beak as to drill an oak to + the heart by pecking, and cause it to fall.

+
+
+

+ Question 22. Why are they of opinion that Janus was + double-faced, and do describe and paint him so?

+

+ Solution. Was it because he was a native Greek of + Perrhaebia (as they story it), and going down into Italy + and cohabiting with the barbarians of the country, changed + his language and way of living? Or rather because he persuaded those people of Italy that were savage and lawless + + + + to a civil life, in that he converted them to husbandry and + formed them into commonwealths?

+
+
+

+ Question 23. Why do they sell things which pertain + to funerals in the temple of Libitina, seeing they are of + opinion that Libitina is Venus?

+

+ Solution. Was it that this was one of the wise institutions of King Numa, that they might learn not to esteem + these things irksome nor fly from them as a defilement? + Or rather is it to put us in mind that whatever is born must + die, there being one Goddess that presides over them that + are born and those that die? And at Delphi there is the + statue of Venus Epitymbia (on a tomb), to which at their + drink-offerings they call forth the ghosts of the deceased.

+
+
+

+ Question 24. Why have they three beginnings and appointed periods in the months which have not the same + interval of days between?

+

+ Solution. What if it be this (as Juba writes), that on + the Kalends the magistrates called (καλεῖν) the people, and + proclaimed the Nones for the fifth, while the Ides they esteemed an holy day? Or rather that they who define time + by the variations of the moon have observed that the moon + comes under three greatest variations monthly; the first is + when it is obscured, making a conjunction with the sun; + the second is when it gets out of the rays of the sun and + makes her first appearance after the sun is down; the + third is at her fulness, when it is full moon. They call + her disappearance and obscurity the Kalends, for every + thing hid and privy they call clam, and celare is to hide. + The first appearance they call the Nones, by a most fit notation of names, it being the new moon (novilunium); for + they call it new moon as we do. Ides are so called either + by reason of the fairness and clear form (εἶδος) of the moon + standing forth in her complete splendor, or from the name + of Jupiter (Διός). But in this matter we are not to search + for the exact number of days, nor to abuse this approximate + + + + mode of reckoning; seeing that even at this day, when the + science of astronomy has made so great increase, the inequality of the motion and course of the moon surpasseth + all experience of mathematicians and cannot be reduced to + any certain rule of reason.

+
+
+

+ Question 25. Why do they determine that the days + after the Kalends, Nones, and Ides are unfit to travel or go + a long journey in?

+

+ Solution. Was it (as most men think, and Livy tells us) + because on the next day after the Ides of Quintilis (which + they now call July), the tribunes of the soldiery marching + forth, the army was conquered by the Gauls in a battle + about the river Allia and lost the city, whereupon this day + was reckoned unlucky; and superstition (as it loves to do) + extended this observation further, and subjected the next + days after the Nones and Kalends to the same scrupulosity? + Or what if this notion meet with much contradiction? For + it was on another day they were defeated in battle, which + they call Alliensis (from the river) and greatly abominate + as unsuccessful; and whereas there be many unlucky days, + they do not observe them in all the months alike, but every + one in the month it happens in, and it is most improbable + that all the next days after the Nones and Kalends simply + considered should contract this superstition. Consider now + whether—as they consecrated the first of the months to + the Olympic Gods, and the second to the infernals, wherein + they solemnize some purifications and funeral rites to the + ghosts of the deceased— they have so constituted the + three which have been spoken of, as it were, the chief and + principal days for festival and holy days, designating the next + following these to daemons and deceased persons, which + days they esteemed unfortunate and unfit for action. And + also the Grecians, worshipping their Gods at the new of the + moon, dedicated the next day to heroes and daemons, and + the second of the cups was mingled on the behalf of the + + + + male and female heroes. Moreover, time is altogether a + number; and unity, which is the foundation of a number, is + of a divine nature. The number next is two, opposite to + the first, and is the first of even numbers. But an even + number is defective, imperfect, and indefinite; as again an + odd number is determinate, definite, and complete. Therefore the Nones succeed the Kalends on the fifth day, the Ides + follow the Nones on the ninth, for odd numbers do determine the beginnings. But those even numbers which are + next after the beginnings have not that pre-eminence nor + influence; hence on such days they take not any actions + or journey in hand. Wherefore that of Themistocles hath + reason in it. The Day after the feast contended with the + Feast-day, saying that the Feast-day had much labor and + toil, but she (the Day after the feast) afforded the fruition + of the provision made for the Feast-day, with much leisure + and quietness. The Feast-day answered after this wise: + Thou speakest truth; but if I had not been, neither hadst + thou been. These things spake Themistocles to the Athenian officers of the army, who succeeded him, signifying + that they could never have made any figure in the world + had not he saved the city.

+

Since therefore every action and journey worth our diligent management requires necessary provision and preparation, but the Romans of old made no family provision + on feast-days, nor were careful for any thing but that they + might attend divine service,—and this they did with all + their might, as even now the priests enjoin them in their + proclamations when they proceed to the sacrifices,— + in like manner they did not rush presently after their + festival solemnities upon a journey or any enterprise (because they were unprovided), but finished that day in + contriving domestic affairs and fitting themselves for the + intended occasion abroad. And as even at this day, after + they have said their prayers and finished their devotion, + + + + they are wont to stay and sit still in the temples, so they + did not join working days immediately to holy days, but + made some interval and distance between them, secular + affairs bringing many troubles and distractions along with + them.

+
+
+

+ Question 26. Why do women wear for mourning white + mantles and white kerchiefs?

+

+ Solution. What if they do this in conformity to the + Magi, who, as they say, standing in defiance of death and + darkness, do fortify themselves with bright and splendid + robes? Or, as the dead corpse is wrapped in white, so do + they judge it meet that the relations should be conformable + thereto? For they beautify the body so, since they cannot + the soul; wherefore they wish to follow it as having gone + before, pure and white, being dismissed after it hath + fought a great and various warfare. Or is it that what is + very mean and plain is most becoming in these things? + For garments dyed of a color argue either luxury or vanity. + Neither may we say less of black than of sea-green or + purple, Verily garments are deceitful, and so are colors. + And a thing that is naturally black is not dyed by art but + by nature, and is blended with an intermixed shade. It is + white only therefore that is sincere, unmixed, free from the + impurity of a dye, and inimitable; therefore most proper + to those that are buried. For one that is dead is become + simple, unmixed, and pure, freed from the body no otherwise than from a tingeing poison. In Argos they wear + white in mourning, as Socrates saith, vestments rinsed in + water.

+
+
+

+ Question 27. Why do they repute every wall immaculate and sacred, but the gates not so?

+

+ Solution. Is it (as Varro hath wrote) that the wall is to + be accounted sacred, that they might defend it cheerfully + and even lay down their lives for it? Upon this very + account it appears that Romulus slew his brother, because + + + + he attempted to leap over a sacred and inaccessible place, + and to render it transcendible and profane; but it could + not possibly be that the gates should be kept sacred, + through which they carried many things that necessity + required, even dead corpses. When they built a city from + the foundation, they marked out with a plough the place + on which they intended to build it, yoking a bull and a + cow together; but when they did set out the bounds of + the walls, measuring the space of the gates, they lifted + up the ploughshare and carried the plough over it, believing that all the ploughed part should be sacred and + inviolable.

+
+
+

+ Question 28. Why do they prohibit the children to + swear by Hercules within doors, but command them to go + out of doors to do it?

+

+ Solution. Is the reason (as some say) that they are of + opinion that Hercules was not delighted in a domestic life, + but chose rather to live abroad in the fields? Or rather + because he was none of their native country Gods, but a + foreigner? For neither do they swear by Bacchus within + doors, he being a foreigner, if it be he whom the Greeks + call Dionysus. Or what if these things are uttered in + sport to amuse children; and is this, on the contrary, for + a restraint of a frivolous and rash oath, as Favorinus + saith? For that which is done, as it were, with preparation causes delay and deliberation. If a man judges as + Favorinus doth of the things recorded about Hercules, it + would seem that this was not common to other Gods, but + peculiar to him; for history tells us that he had such a + religious veneration for an oath, that he swore but once + only to Phyleus, son of Augeas. Wherefore the Pythia + upbraids the Lacedaemonians with such swearing, as though + it would be more laudable and better to pay their vows + than to swear.

+
+
+

+ Question 29. Why do they not permit the new married + + + + woman herself to step over the threshold of the house, + but the bridemen lift her over?

+

+ Solution. What if the reason be that they, taking their + first wives by force, brought them thus into their houses, + when they went not in of their own accord? Or is it that + they will have them seem to enter into that place as by + force, not willingly, where they are about to lose their + virginity? Or is it a significant ceremony to show that + she is not to go out or leave her dwelling-place till she is + forced, even as she goes in by force? For with us also in + Boeotia they burn the axletree of a cart before the doors, + intimating that the spouse is bound to remain there, the + instrument of carriage being destroyed.

+
+
+

+ Question 30. Why do the bridemen that bring in the + bride require her to say, Where thou Caius art, there am + I Caia?

+

+ Solution. What if the reason be that by mutual agreement she enters presently upon participation of all things, + even to share in the government, and that this is the + meaning of it, Where thou art lord and master of the + family, there am I also dame and mistress of the family; + while these common names they use promiscuously, as the + lawyers do Caius, Seius, Lucius, Titius, and the philosophers use the names of Dion and Theon? Or is it + from Caia Secilia, an honest and good woman, married to + one of Tarquinius's sons, who had her statue of brass + erected in the temple of Sancus? On this statue were + anciently hanged sandals and spindles, as significant memorials of her housewifery and industry.

+
+
+

+ Question 31. Why is that so much celebrated name + Thalassius sung at nuptials?

+

+ Solution. Is it not from wool-spinning? For the Ro + mans call the Greek τάλαρος (wool-basket) talasus. Moreover, when they have introduced the bride, they spread a + fleece under her; and she, having brought in with her a + + + + distaff and a spindle, all behangs her husband's door with + woollen yarn? Or it may be true, as historians report, that + there was a certain young man famous in military achievements, and also an honest man, whose name was Thalassius; now when the Romans seized by force on the Sabine + daughters coming to see the theatric shows, a comely + virgin for beauty was brought to Thalassius by some of + the common sort of people and retainers to him, crying + out aloud (that they might go the more securely, and that + none might stop them or take the wench from them) that + she was carried as a wife to Thalassius; upon which the + rest of the rabble, greatly honoring Thalassius, followed + on and accompanied them with their loud acclamations, + praying for and praising Thalassius; that proving a fortunate match, it became a custom to others at nuptials to + call over Thalassius, as the Greeks do Hymenaeus.See Livy, I. 9, 12. +

+
+
+

+ Question 32. Why do they that throw the effigies of + men from a wooden bridge into the river, in the month + of May, about the full moon, call those images Argives?

+

+ Solution. Was it that the barbarians that of old inhabited about that place did in this manner destroy the + Grecians which they took? Or did their so much admired Hercules reform their practice of killing strangers, + and teach them this custom of representing their devilish practice by casting in of images? The ancients have + usually called all Grecians Argives. Or else it may be + that, since the Arcadians esteemed the Argives open enemies by reason of neighborhood, they that belonged to + Evander, flying from Greece and taking up their situation + in Italy, kept up that malignity and enmity.

+
+
+

+ Question 33. Why would they not in ancient times sup + abroad without their sons, whilst they were in nonage?

+

+ Solution. Was not this custom brought in by Lycurgus, + when he introduced the boys to the public mess, that they + + + + might be inured to use of pleasures modestly, not savagely + and rudely, having their superiors by them as overseers + and observers? Verily it is of no small concernment that + parents should carry themselves with all gravity and sobriety in the presence of their children. For when old + men are debauched, it will necessarily follow (as Plato + saith) that young men will be most debauched.

+
+
+

+ Question 34. What is the reason that, when the other + Romans did offer their offerings and libations to the dead + in the month of February, Decimus Brutus (as Cicero + saith) did it in December? He verily was the first who, + entering upon Lusitania, passed from thence with his + army over the river Lethe.

+

+ Solution. May it not be that, as many were wont to + perform funeral rites in the latter part of the day and end + of the month, it is rational to believe that at the return + of the year and end of the month also he would honor + the dead? For December is the last month. Or were + those adorations paid to the infernal Gods, and was it the + season of the year to honor them when all sorts of fruits + had attained ripeness? Or is it because they move the + earth at the beginning of seed-time, and it is most meet + then to remember the ghosts below? Or is it that this + month is by the Romans consecrated to Saturn, whom + they reckon to be one of the infernal Gods and not of the + supernal? Or that whilst the great feast of Saturnals did + last, thought to be attended with the greatest feasting and + voluptuous enjoyments, it was judged meet to crop off + some first-fruits of these for the dead? Or what if it be + a mere lie that only Brutus did sacrifice to the dead in + this month, since they solemnize funeral rites for Laurentia and offer drink-offerings at her tomb in the month + of December?

+
+
+

+ Question 35. Why do they adore Laurentia so much, + seeing she was a strumpet?

+ +

+ Solution. They say that Acca Laurentia, the nurse of + Romulus, was diverse from this, and her they ascribe + honor to in the month of April. But this other Laurentia, they say, was surnamed Fabula, and she became + noted on this occasion. A certain sexton that belonged + to Hercules, as it seems, leading an idle life, used to spend + most of his days at draughts and dice; and on a certain + time, when it happened that none of those that were + wont to play with him and partake of his sport were + present, being very uneasy in himself, he challenged the + God to play a game at dice with him for this wager, that + if he got the game he should receive some boon from the + God, if he lost it he would provide a supper for the God + and a pretty wench for him to lie with. Whereupon choosing two dice, one for himself and the other for the God, + and throwing them, he lost the game; upon which, abiding by his challenge, he prepared a very splendid table + for the God, and picking up Laurentia, a notorious harlot, + he set her down to the good cheer; and when he had made + a bed for her in the temple, he departed and shut the doors + after him. The report went that Hercules came, but had + not to do with her after the usual manner of men, and + commanded her to go forth early in the morning into the + market-place, and whomsoever she first happened to meet + with, him she should especially set her heart upon and + procure him to be her copemate. Laurentia accordingly + arising and going forth happened to meet with a certain + rich man, a stale bachelor, whose name was Taruntius. + He lying with her made her whilst he lived the governess + of his house, and his heiress when he died; some time + after, she died and left her estate to the city, and therefore + they have her in so great a reputation.

+
+
+

+ Question 36. Why do they call one gate at Rome the + Window, just by which is the bed-chamber of Fortune, + so called?

+ +

+ Solution. Was it because Servius, who became the + most successful king, was believed to have conversed with + Fortune, who came in to him at a window? Or may this + be but a fable; and was it that Tarquinius Priscus the + king dying, his wife Tanaquil, being a discreet and royal + woman, putting her head out at a window, propounded + Servius to the citizens, and persuaded them to proclaim + him king; and that this place had the name of it?

+
+
+

+ Question 37. Why is it that, of the things dedicated to + the Gods, the law permits only the spoils taken in war to + be neglected and by time to fall into decay, and permits + them not to have any veneration nor reparation?

+

+ Solution. Is this the reason, that men may be of + opinion that the renown of ancestors fades away, and may + always be seeking after some fresh monument of fortitude? + Or rather because time wears out the marks of contention + with our enemies, and to restore and renew them were + invidious and malicious? Neither among the Greeks are + those men renowned who were the first erectors of stone + or brass trophies.

+
+
+

+ Question 38. Why did Q. Metellus, being a high priest + and otherwise reputed a wise man and a statesman, prohibit the use of divination from birds after the Sextile + month, now called August?

+

+ Solution. Is it not that—as we make such observations about noon or early in the day, and also in the beginning or middle of the month (when the moon is new + or increasing), but beware of the times of the days or + month's decline as unlucky—so he also was of opinion + that the time of year after eight months was, as it were, + the evening of the year, when it declined and hastened + towards an end? Or is it because they must use thriving + and full-grown birds? For such are in summer; but + towards autumn some are moulting and sickly, others + chickens and unfledged, others altogether vanished and + + + + fled out of the country by reason of the season of the + year.

+
+
+

+ Question 39. Why is it unlawful for such as are not + mustered (although they be otherwise conversant in the + army) to slay an enemy or wound him?

+

+ Solution. This thing Cato Senior hath made clear in a + certain epistle, writing to his son and commanding him, if + he be discharged of the army having fulfilled his time + there, to return; but if he stay, to take commission from + the general to march forth in order to wounding and + slaying the enemy. Is it the reason, that necessity alone + can give warrant for the killing of a man, while he that + doth this illegally and without commission is a murderer? + Therefore Cyrus commended Chrysantas that, when he + was about to slay an enemy and had lifted up his scimitar + to take his blow, hearing a retreat sounded, he let the + man alone and smote him not, as being prohibited. Or is + it that, if a man conflicts and fights with his enemies and + falls under a consternation, he ought to be liable to answer + for it, and not escape punishment? For verily he doth + not advantage his side so much by smiting and wounding + him, as he doth mischief by turning his back and flying. + Therefore he that is disbanded is freed from martial laws; + but when he doth petition to perform the office of a soldier, he doth again subject himself to military discipline + and put himself under the command of his general.

+
+
+

+ Question 40. Wherefore was it unlawful for a priest + of Jupiter to be anointed abroad in the air?

+

+ Solution. Was it not because it was neither honest nor + decent to strip the sons naked whilst the father looked on, + nor the son-in-law whilst the father-in-law looked on? + Neither in ancient times did they wash together. Verily + Jupiter is the father, and that which is abroad in the open + air may be especially said to be as it were in the sight of + Jupiter. Or is it thus? As it is a profane thing for him + + + + to strip himself naked in the temple or holy place, so did + they reverence the open air and firmament, as being full + of Gods and Daemons? Wherefore we do many necessary + things within doors, hiding and covering ourselves in our + houses from the sight of the Gods. Or is it that some + things are enjoined to the priest only, other things to all + by a law delivered by the priest? With us (in Boeotia) + to wear a crown, to wear long hair, to carry iron arms, + and not to enter the Phocian borders are peculiar, proper + pieces of the magistrate's service; but not to taste autumnal fruits before the autumnal equinox, and not to + cut a vine before the spring equinox, are things required + of all by the magistrate. For each of these has its season. After the same manner (as it appears) among the + Romans it is peculiar to the priest neither to make use of + a horse, nor to be absent from home in a journey more + than three nights, nor to put off his cap, on which account + he is called Flamen.See Varro, Ling. Lat. V. 84: Quod in Latio capite velato erant semper, ac + caput cinctum habebant filo, flamines dicti. Festus, s. v. Flamen Dialis: Flamen, quasi filamen. (G.) Many other things are enjoined to + all sorts of men by the priest; of which one is not to be + anointed abroad in the open air. For the Romans have + a great prejudice against dry unction; and they are of + opinion that nothing hath been so great a cause to the + Grecians of slavery and effeminacy as their fencing and + wrestling schools, insinuating so much debauchery and + idleness into the citizens, yea, vicious sloth and buggery; + yea, that they destroyed the very bodies of youths with + sleeping, perambulations, dancing, and delicious feeding, + whereby they insensibly fell from the use of arms, and + instead of being good soldiers and horsemen, loved to be + called nimble, good wrestlers, and pretty men. It is + hard for them to avoid these mischiefs who are unclothed + in the open air; but they that are anointed within doors + + + + and cure themselves at home do commit none of these + vices.

+
+
+

+ Question 41. Why had the ancient coin on one side the + image of double-faced Janus stamped, and on the other + side the stern or stem of a ship?

+

+ Solution. What if it be (as they commonly say) in + honor of Saturn, that sailed over into Italy in a ship? Or, + if this be no more than what may be said of many others + besides (for Janus, Evander, and Aeneas all came by sea + into Italy), a man may take this to be more probable: + whereas some things serve for the beauty of a city, some + things for necessary accommodation, the greatest part of + the things that beautify a city is a good constitution of government, and the greatest part for necessary accommodation is good trading; whereas now Janus had erected a + good frame of government among them, reducing them to + a sober manner of life, and the river being navigable afforded plenty of all necessary commodities, bringing them + in partly from the sea and partly from the out-borders of + the country, their coin had a significant stamp, on one side + the double-faced head of the legislator (as hath been said) + by reason of the change made by him in their affairs, and + on the other a small ship because of the river. They used + also another sort of coin, having engraven on it an ox, a + sheep, and a sow, to show that they traded most in such + cattle, and got their riches from these; hence were many + of the names among the ancients derived, as Suillii, Bubulci, and Porcii, as Fenestella tells us.

+
+
+

+ Question 42. Why do they use the temple of Saturn + for a chamber of public treasury, as also an office of record + for contracts?

+

+ Solution. Is not this the reason, because this saying + hath obtained credit, that there was no avarice or injustice + among men while Saturn ruled, but faith and righteousness? Or was it that this God presided over the fruits + + + + of the field and husbandry? For the sickle signified as + much, and not, as Antimachus was persuaded and wrote + with Hesiod,— + + + With crooked falk Saturn 'gainst heavens fought, + + off his father's privities, foul bout. + + +

+

Money is produced from plenty of fruit and the vent + of them, therefore they make Saturn the author and preserver of their felicity. That which confirms this is that + the conventions assembled every ninth day in the marketplace (which they call Nundinae) they reckon sacred to + Saturn, because the abundance of fruit gave the first occasion of buying and selling. Or are these things farfetched, and was the first that contrived this Saturnine + chamber of bank Valerius Publicola, upon the suppression + of the kings, being persuaded it was a strong place, conspicuous, and not easily undermined by treachery?

+
+
+

+ Question 43. Wherefore did ambassadors, from whencesoever they came to Rome, go to Saturn's temple, and + there have their names recorded before the treasurers?

+

+ Solution. Was this the cause, that Saturn was a foreigner, and therefore much rejoiced in strangers? Or is + this better resolved by history? Anciently (as it seems) + the quaestors sent entertainment to the ambassadors (they + called the present lautia), they took care also of the sick, + and buried their dead out of their public stock; but now + of late, because of the multitude of ambassadors that come, + that expense is left off; yet it remains still in use to bring + the ambassadors unto the treasurers, that their names may + be recorded.

+
+
+

+ Question 44. Why is it not lawful for Jupiter's priests + to swear?

+

+ Solution. Is it not the reason, that an oath is a kind of + test imposed on a free people, but the body and mind of a + priest ought to be free from imposition? Or is it not unlikely that he will be disbelieved in smaller matters, who is + + + + entrusted with divine and greater? Or is it that every + oath concludes with an execration of perjury? And an + execration is a fearful and a grievous thing. Hence neither + is it thought fit that priests should curse others. Wherefore the priestess at Athens was commended for refusing + to curse Alcibiades, when the people required her to do it; + for she said, I am a praying not a cursing priestess. Or is + it that the danger of perjury is of a public nature, if a perjured and impious person presides in offering up prayers and + sacrifices on the behalf of the city?

+
+
+

+ Question 45. Why is it that in the solemn feast called + Veneralia they let wine run so freely out of the temple of + Venus?

+

+ Solution. Is this the reason (as some say), that Mezentius the Etrurian general sent to make a league with + Aeneas, upon the condition that he might have a yearly + tribute of wine; Aeneas refusing, Mezentius engaged to + the Etrurians that he would take the wine by force of + arms and give it to them; Aeneas, hearing of his promise, + devoted his wine to the Gods, and after the victory he + gathered in the vintage, and poured it forth before the + temple of Venus? Or is this a teaching ceremony, that + we should feast with sobriety and not excess, as if the + Gods were better pleased with the spillers of wine than + with the drinkers of it?

+
+
+

+ Question 46. Wherefore would the ancients have the + temple of Horta to stand always open?

+

+ Solution. Is this the reason (as Antistius Labeo hath + told us), that hortari signifies to quicken one to an action, + that Horta is such a Goddess as exhorts and excites to + good things, and that they suppose therefore that she + ought always to be in business, never procrastinate, therefore not to be shut up or locked? Or is it rather that Hora, + as now they call her (the first syllable pronounced long), being a kind of an active and busy Goddess, very circumspect + + + + and careful, they were of opinion that she was never lazy + nor neglectful of human affairs? Or is it that this is a + Greek name, as many others of them are, and signifies a + Goddess that always oversees and inspects affairs; and + that therefore she has her temple always open, as one that + never slumbers nor sleeps? But if Labeo deduceth Hora + aright from hortari, consider whether orator may not + rather be said to be derived from thence,—since the orator, being an exhorting and exciting person, is a counsellor + or leader of the people,—and not from imprecation and + prayer (orando), as some say.

+
+
+

+ Question 47. Why did Romulus build the temple of + Vulcan without the city?

+

+ Solution. What if it were by reason of that fabled + grudge which Vulcan had against Mars for the sake of + Venus, that Romulus, being reputed the son of Mars, would + not make Vulcan a cohabitant of the same house or city + with him? Or may this be a silly reason; and was that + temple at first built by Romulus for a senate house and a + privy council, for him to consult on state affairs together + with Tatius, where they might be retired with the senators, + and sit in consultation about matters quietly without interruption from the multitude? Or was it that Rome was + formerly in danger of being burnt from heaven; and he + thought good to adore that God, but to place his habitation + without the city?

+
+
+

+ Question 48. Wherefore did they, in the feasts called + Consualia, put garlands on the horses and asses, and take + these beasts off from all work?

+

+ Solution. Was it not because they celebrated that feast + to Neptune the cavalier, who was called Consus, and the + ass takes part and share with the horse in his rest from + labor? Or was it that, after navigation came in and traffic + by sea, there succeeded a kind of ease and leisure to the + cattle in some kind or other?

+ +
+
+

+ Question 49. Wherefore was it a custom among the + candidates for magistracy to present themselves in their + togas without tunics, as Cato tells us?

+

+ Solution. Was it not that they should not carry money + in their bosoms to buy votes with? Or is it that they preferred no man as fit for the magistracy for the sake of his + birth, riches, or honors, but for his wounds and scars; and + that these might be visible to them that came about them, + they came without tunics to the elections? Or, as by courteous behavior, supplication, and submission, so by humbling themselves in nakedness did they gain on the affections + of the common people?

+
+
+

+ Question 50. Why did the Flamen Dialis (Jupiter's + priest), when his wife died, lay down his priestly dignity, + as Ateius tells us?

+

+ Solution. Is it not for this reason, because he that marries a wife and loses her after marriage is more unfortunate + than he that never took a wife; for the family of a married + man is completed, but the family of him that is married + and loseth his wife is not only incomplete but mutilated? + Or is it because his wife joins with the husband in consecration (as there are many sacred rites that ought not to be + performed unless the wife be present), but to marry another + immediately after he hath lost the former wife is not perhaps easy to do, and besides is not convenient? Hence it + was not lawful formerly to put away a wife, nor is it at this + present lawful; except that Domitian in our remembrance, + being petitioned, granted it. The priests were present at + this dissolution of marriage, doing many terrible, strange, + and uncouth actions. But thou wilt wonder less, if thou + art informed by history that, when one of the censors died, + his partner was required to lay down his place. When + Livius Drusus died, Aemilius Scaurus his colleague would + not abandon his government before one of the tribunes of + the people committed him to prison.

+ +
+
+

+ Question 51. Why is a dog set before the Lares, whom + they properly call Praestites, while the Lares themselves + are covered with dogs' skins?

+

+ Solution. Is it that Praestites are they that preside, and + it is fit that presidents should be keepers, and should be + frightful to strangers (as dogs are) but mild and gentle to + those of the family? Or is it rather what some Romans + assert, that—as some philosophers who follow Chrysippus + are of the opinion that evil spirits wander up and down, + which the Gods do use as public executioners of unholy + and wicked men—so the Lares are a certain sort of furious + and revengeful daemons, that are observers of men's lives + and families, and are here clothed with dogs' skins and + have a dog sitting by them, as being sagacious to hunt upon + the foot and to prosecute wicked men?

+
+
+

+ Question 52. Why do they sacrifice a dog to Mana + Geneta, and pray that no home-born should become + good?

+

+ Solution. Is the reason that Geneta is a deity that is + employed about the generation and purgation of corruptible + things? For this word signifies a certain flux (i.e. Mana + from manare) and generation, or a flowing generation ; for + as the Greeks do sacrifice a dog to Hecate, so do the Romans to Geneta on the behalf of the natives of the house. + Moreover, Socrates saith that the Argives do sacrifice a dog + to Eilioneia (Lucina) to procure a facility of delivery. But + what if the prayer be not made for men, but for dogs puppied at home, that none of them should be good; for + dogs ought to be currish and fierce? Or is it that they + that are deceased are pleasantly called good; and hence, + speaking mystically in their prayer, they signify their desire + that no home-born should die? Neither ought this to seem + strange; for Aristotle says that it is written in the treaty of + the Arcadians with the Lacedaemonians that none of the + Tegeates should be made good on account of aid rendered + + + + to the party of the Lacedaemonians, i.e. that none + should be slain.

+
+
+

+ Question 53. Why is it that to this very day, while they + hold the games at the Capitol, they set Sardians to sale by a + crier, and a certain old man goes before in way of derision, + carrying a child's bauble about his neck, which they call + bulla?

+

+ Solution. Was it because a people of the Tuscans called + Veientes maintained a fight a long time with Romulus, and + he took this city last of all, and exposed them and their + king to sale by an outcry, upbraiding him with his madness + and folly? And since the Tuscans were Lydians at first, + and Sardis was the metropolis of the Lydians, so they set + the Veientes to sale under the name of Sardians, and to + this day they keep up the custom in a way of pastime.

+
+
+

+ Question 54. Why do they call the flesh-market Macellum?

+

+ Solution. Was it not by corrupting the word μάγειρος, a + cook, as with many other words, that the custom hath prevailed? For c and g are nigh akin to one another, and + g came more lately into use, being inserted among the + other letters by Sp. Carbilius; and now by lispers and + stammerers l is pronounced instead of r. Or this matter + may be made clear by a story. It is reported, that at Rome + there was a stout man, a robber, who had robbed many, + and being taken with much difficulty, was brought to condign punishment: his name was Macellus, out of whose + riches a public meat-market was built, which bare his + name.

+
+
+

+ Question 55. Why are the minstrels allowed to go + about the city on the Ides of January, wearing women's + apparel?

+

+ Solution. Is it for the reason here rehearsed? This + sort of men (as it seems) had great privileges accruing to + them from the grant of King Numa, by reason of his + + + + godly devotion; which things afterward being taken from + them when the Decemviri managed the government, they + forsook the city. Whereupon there was a search made + for them, and one of the priests, offering sacrifice without + music, made a superstitious scruple of so doing. And + when they returned not upon invitation, but led their lives + in Tibur, a certain freedman told the magistrates privately + that he would undertake to bring them. And providing a + plentiful feast, as if he had sacrificed to the Gods, he invited the minstrels; women-kind was present also, with + whom they revelled all night, sporting and dancing. There + on a sudden the man began a speech, and being surprised + with a fright, as if his patron had come in upon him, persuaded the pipers to ascend the caravans that were covered + all over with skins, saying he would carry them back to + Tibur. But this whole business was but a trepan; for he + wheeling about the caravan, and they perceiving nothing + by reason of wine and darkness, he very cunningly brought + them all into Rome by the morning. Most of them, by + reason of the night-revel and the drink that they were in, + happened to be clothed in flowered women's robes; whereupon, being prevailed upon by the magistrates and reconciled, it was decreed that they should go up and down the + city on that day, habited after this manner.

+
+
+

+ Question 56. Why are they of opinion that matrons + first built the temple of Carmenta, and at this day do they + worship her most?

+

+ Solution. There is a certain tradition that, when the + women were prohibited by the senate from the use of chariots drawn by a pair of horses, they conspired together not + to be got with child and breed children, and in this manner + to be revenged on their husbands until they revoked the + decree and gratified them; which being done, children + were begot, and the women, becoming good breeders and + very fruitful, built the temple of Carmenta. Some say + + + + that Carmenta was Evander's mother, and going into Italy + was called Themis, but as some say, Nicostrata; who, when + she sang forth oracles in verse, was called Carmenta by the + Latins; for they call verses carmina. There are some of + opinion that Carmenta was a Destiny, therefore the matrons + sacrifice to her. But the etymology of the word is from + cares mente (beside herself), by reason of divine raptures. + Hence Carmenta had not her name from carmina; but contrariwise, her verses were called carmina from her, because + being inspired she sang her oracles in verse.

+
+
+

+ Question 57. What is the reason that, when the women + do sacrifice to Rumina, they pour forth milk plentifully on + the sacrifices, but offer no wine?

+

+ Solution. Is it because the Latins call a breast ruma, + and that tree (as they say) is called ruminalis under which + the she-wolf drew forth her breast to Romulus? And as + we call those women that bring up children with milk + from the breast breast-women, so did Rumina—who was a + wet nurse, a dry nurse, and a rearer of children—not + permit wine, as being hurtful to the infants.

+
+
+

+ Question 58. Why do they call some senators Patres + Conscripti, and others only Patres?

+

+ Solution. Is not this the reason, that those that were + first constituted by Romulus they called Patres and Patricians, as being gentlemen who could show their pedigree; + but those that were elected afterwards from among the + commonalty they called Patres Conscripti?

+
+
+

+ Question 59. Why was one altar common to Hercules + and the Muses?

+

+ Solution. Was it because Hercules taught letters first to + Evander's people, as Juba tells us? And it was esteemed an + honorable action of those that taught their friends and relations; for it was but of late that they began to teach for hire. + The first that opened a grammar school was Spurius Carbilius, a freeman of Carbilius, the first that divorced his wife.

+ +
+
+

+ Question 60. What is the reason that, of Hercules's + two altars, the women do not partake or taste of the things + offered on the greater?

+

+ Solution. Is it not because Carmenta's women came too + late for the sacrifices? The same thing happened also to + the Pinarii; whence they were excluded from the sacrificial feast, and fasting while others were feasting, they were + called Pinarii (from πεινάω). Or is it upon the account of + that fabulous story of the coat and Dejaneira?

+
+
+

+ Question 61. What is the reason that it's forbidden to + mention, enquire after, or name the chief tutelary and + guardian God of Rome, whether male or female?—which + prohibition they confirm with a superstitious tradition, + reporting that Valerius Soranus perished miserably for + uttering that name.

+

+ Solution. Is this the reason (as some Roman histories + tell us), that there are certain kinds of evocations and + enchantments, with which they are wont to entice away + the Gods of their enemies, and to cause theirs to come and + dwell with them; and they feared lest this mischief should + befall them from others? As the Tyrians are said to bind + fast their images with cords, but others, when they will + send any of them to washing or purifying, require sureties + for their return; so did the Romans reckon they had their + God in most safe and secure custody, he being unexpressible and unknown? Or, as Homer hath versified, + The earth all Gods in common have?Il. XV. 193. + +

+

that men might worship and reverence all Gods that have + the earth in common, so did the ancient Romans obscure the + Lord of their Salvation, requiring that not only this but + all Gods should be reverenced by the citizens?

+
+
+

+ Question 62. Why among them that were called Feciales (in Greek, peace-makers) was he that was named + + + + Pater Patratus accounted the chiefest? But this must be + one who hath his father living, and children of his own; + and he hath even at this time a certain privilege and trust, + for the Praetors commit to those men's trust the persons of + those who, by reason of comeliness and beauty, stand in + need of an exact and chaste guardianship.

+

+ Solution. Is this the reason, that they must be such + whose children reverence them, and who reverence their + parents? Or doth the name itself suggest a reason? For + patratum will have a thing to be complete and finished; + for he whose lot it is to be a father whilst his father liveth + is (as it were) perfecter than others. Or is it that he + ought to be overseer of oaths and peace, and (according to + Homer) to see before and behind? He is such a one + especially, who hath a son for whom he consults, and a + father with whom he consults.

+
+
+

+ Question 63. Why is he that is called Rex Sacrorum + (who is king of priests) forbid either to take upon him a + civil office or to make an oration to the people?

+

+ Solution. Was it that of old the kings did perform the + most and greatest sacred rites and offered sacrifices together with the priests; but when they kept not within + the bounds of moderation and became proud and insolent, + most of the Grecians, depriving them of their authority, + left to them only this part of their office, to sacrifice to the + Gods; but the Romans, casting out kings altogether, gave + the charge of the sacrifice to another, enjoining him + neither to meddle with public affairs nor to hold office, + so that they might seem to be subject to royalty only in + their sacrifices, and to endure the name of king only with + respect to the Gods? Hence there is a certain sacrifice + kept by tradition in the market-place near the Comitia, + which as soon as the king (i.e. the chief priest) hath + offered, he immediately withdraws himself by flight out of + the market-place.

+ +
+
+

+ Question 64. Why do they not suffer the table to be + quite voided when it's taken away, but will have something + always to remain upon it?

+

+ Solution. What if it be that they would intimate that + something of our present enjoyments should be left for + the future, and that to-day we should be mindful of tomorrow? Or that they reckon it a piece of manners to + repress and restrain the appetite in our present fruitions? + For they less desire absent things, who are accustomed to + abstain from those that are present. Or was it a custom + of courtesy towards household servants? For they do not + love so much to take as to partake, deeming that they hold + a kind of communion with their masters at the table. Or + is it that no sacred thing ought to be suffered to be empty? + And the table is a sacred thing.

+
+
+

+ Question 65. Why doth not a man lie at first with a + bride in the light, but when it is dark?

+

+ Solution. Is it not for modesty's sake, for at the first + congress he looks upon her as a stranger to him? Or is + it that he may be inured to go into his own wife with + modesty? Or, as Solon hath written, Let the bride go + into the bed-chamber gnawing a quince, that the first salutation be not harsh and ungrateful. So did the Roman + lawgiver command that, if there should be any thing + absurd and unpleasant in her body, she should hide it? + Or was it intended to cast infamy upon the unlawful use + of venery by causing that the lawful should have certain + signs of modesty attending it?

+
+
+

+ Question 66. Why was one of the horse-race rounds + called Flaminia?

+

+ Solution. Is it because, when Flaminius, one of the + ancients, bestowed a field on the city, they employed its + revenue on the horse-races, and with the overplus money + built the way which they call Flaminia?

+
+
+

+ Question 67. Why do they call the rod-bearers lictors?

+ +

+ Solution. Is this the reason, because these men were + wont to bind desperate bullies, and they followed Romulus + carrying thongs in their bosoms? The vulgar Romans + say alligare, to bind, when the more refined in speech say + ligare. Or is now c inserted, when formerly they called + them litores, being liturgi, ministers for public service; + for λῇτον until this day is writ for public in many of the + Grecian laws, which scarce any is ignorant of.

+
+
+

+ Question 68. Why do the Luperci sacrifice a dog? + The Luperci are they that run up and down naked (saving + only their girdles) in the Lupercal plays, and slash all that + they meet with a whip.

+

+ Solution: Is it not because these feats are done for the + purification of the city? For they call the month February, + and indeed the very day Februatus, and the habit of whip + ping with thongs they call februare, the word signifying to + cleanse. And to speak the truth, all the Grecians have + used, and some do use to this very day, a slain dog for an + expiatory sacrifice; and among other sacrifices of purification, they offer whelps to Hecate, and sprinkle those that + need cleansing with the puppy's blood, calling this kind of + purifying puppification. Or is it that lupus is λύκος, a + wolf, and Lupercalia are Lycaea; but a dog is at enmity + with a wolf, therefore is sacrificed on the Lycaean festivals? + Or is it because the dogs do bark at and perplex the + Luperci as they scout about the city? Or is it that this + sacrifice is offered to Pan, and Pan loves dogs because of + his herds of goats.

+
+
+

+ Question 69. Why, upon the festival called Septimontium, did they observe to abstain from the use of chariots + drawn by a pair of horses; and even until now, do they + that regard antiquity still abstain? They do observe the + Septimontium feast in honor of the addition of the seventh + hill to the city, upon which it became Septicollis, seven-hilled Rome.

+ +

+ Solution. What if it be (as some of the Romans conjecture) because the parts of the city are not as yet everywhere connected? Or if this conceit be nothing to the purpose, what if it be that, when the great work of building + the city was finished and they determined to cease the increasing of the city any further, they rested themselves + and rested the cattle that bore a share in the labor with + them, and provided accordingly that they might participate + of the holiday by rest from labor? Or was it that they + would have all the citizens always present for the solemnity + and return of a festival, especially that which was observed + in remembrance of the compact uniting the parts of the + city; and that none should desert the city for whose sake + the feast is kept, they were not allowed to use their yoke + chariots that day?

+
+
+

+ Question 70. Why do they call those Furciferi which + are convict of thefts or any other of those slavish crimes?

+

+ Solution. Was it this (which was an argument of the + severity of the ancients), that whenever any convicted his + servant of any villany, he enjoined him to carry the forked + piece of timber that is under the cart (the tongue of the + cart), and to go with it through the next villages and neighborhood, to be seen of all, that they might distrust him and + be aware of him for the future? This piece of wood we + call a prop, the Romans call it furca, a fork; hence he + that carries it about is called furcifer, a fork-bearer. +

+
+
+

+ Question 71. Why do they bind hay about the horns of + oxen that are wont to push, that they may be shunned by + him that meets them?

+

+ Solution. It is that by reason of gormandizing and stuffing their guts oxen, asses, horses, and men become mischievous, as Sophocles somewhere saith, + + + full-fed colt thou kickest up heels, + + From stuffed paunch, cheeks, and full meals? + + +

+

Therefore the Romans say that M. Crassus had hay about + + + + his horns, for they that were turbulent men in the commonwealth were wont to stand in awe of him as a revengeful + man and one scarce to be meddled with; although afterwards it was said again, that Caesar had taken away Crassus's hay, being the first man of the republic that withstood + and affronted him.

+
+
+

+ Question 72. Why would they have the lanthorns of + the soothsaying priests (which formerly they called Auspices, and now Augures) to be always open at top, and no + cover to be put upon them?

+

+ Solution. Is it as the Pythagoreans do, who make little + things symbols of great matters,—as forbidding to sit down + upon a bushel and to stir up the fire with a sword,—so + that the ancients used many enigmatical ceremonies, especially about their priests, and such was this of the lanthorn? + For the lanthorn is like the body encompassing the soul, + the soul being the light withinside, and the understanding + and judgment ought to be always open and quick-sighted, + and never to be shut up or blown out. And when the + winds blow, the birds are unsettled and do not afford sound + prognostics, by reason of their wandering and irregularity + in flying; by this usage therefore they teach that their + soothsayers must not prognosticate when there are high + winds, but in still and calm weather, when they can use + their open lanthorns.

+
+
+

+ Question 73. Why were priests that had sores about + them forbid to use divination.

+

+ Solution. Is not this a significant sign that, whilst + they are employed about divine matters, they ought not to + be in any pain, nor have any sore or passion in their minds, + but to be cheerful, sincere, and without distraction? Or it + is but rational, if no man may offer a victim that hath a + sore, nor use such birds for soothsaying, that much more + they should themselves be free from these blemishes, and + be clean, sincere, and sound, when they go about to inspect + + + + divine prodigies; for an ulcer seems to be a mutilation and + defilement of the body.

+
+
+

+ Question 74. Why did Servius Tullius build a temple + of Small Fortune, whom they call Brevis?

+

+ Solution. Was it because he was of a mean original + and in a low condition, being born of a captive woman, and + by fortune came to be king of Rome? Or did not that + change of his condition manifest the greatness rather than + the smallness of his fortune? But Servius most of all + of them seems to ascribe divine influence to Fortune, giving + thereby a reputation to all his enterprises. For he did + not only build temples of Hopeful Fortune, of Fortune that + averteth evil, of Mild, Primogenial, and Masculine Fortune; + but there is a temple also of Private Fortune, another of + Regardful Fortune, another of Hopeful Fortune, and the + fourth of Virgin Fortune. But why should any one mention any more names, seeing there is a temple also of + Ensnaring Fortune, which they name Viscata, as it were + ensnaring us when we are as yet afar off, and enforcing us + upon business.For an account of the various titles of Fortune at Rome, see Preller, Römische + Mythologie, X. §1; and Plutarch on the Fortune of the Romans, §5, §10. (G.) Consider this now, whether it be that + Servius found that great matters are effected by a small + piece of Fortune, and that it often falls out that great things + are effected by some or do come to nought by a small thing + being done or not done. He built therefore a temple of + Small Fortune, teaching us to take care of our business, + and not contemn things that happen by reason of their + smallness.

+
+
+

+ Question 75. Why did they not extinguish a candle, + but suffer it to burn out of its own accord.

+

+ Solution. Is this the reason, that they adored it as being related and akin to unquenchable and eternal fire? Or + is it a significant ceremony, teaching us that we are not to + kill and destroy any animated creature that is harmless, fire + + + + being as it were an animal? For it both needs nourishment and moves itself, and when it is extinguished it + makes a noise as if it were then slain? Or doth this usage + instruct us that we ought not to make waste of fire or + water, or any other necessary thing that we have a superabundance of, but suffer those that have need to use them, + leaving them to others when we ourselves have no further + use for them?

+
+
+

+ Question 76. Why do they that would be preferred before others in gentility wear little moons on their shoes?

+

+ Solution. Is this the reason (as Castor saith), that this + is a symbol of the place of habitation that is said to be in + the moon, signifying that after death souls should have the + moon under their feet again? Or was this a fashion of + renown among families of greatest antiquity, as were the + Arcadians of Evander's posterity, that were called men + born before the moon (προσέληνοι)? Or is this, like many + other customs, to put men who are lofty and high-minded + in mind of the mutability of human affairs to either side, + setting the moon before them as an example, + + + When first she comes from dark to light, + + Trimming, her face becomes fair bright, + + Increasing, till she's full in sight; + + Declining then, leaves nought but night? + From Sophocles, Frag. 786. + + +

+

Or was this for a doctrine of obedience to authority,— + that they would have us not discontented under it; but, as + the moon doth willingly obey her superior and conform + unto him, always vamping after the rays of the sun (as + Parmenides hath it), so they that are subjects to any prince + should be contented with their lower station, in the enjoyment of power and dignity derived from him?

+
+
+

+ Question 77. Why are they of an opinion that the year + is Jupiter's, but the months Juno's?

+

+ Solution. Is it because Jupiter and Juno reign over the + + + + invisible Gods, who are no otherwise seen but by the eyes + of our understanding, but the Sun and Moon over the + visible? And the Sun verily causeth the year, and the + Moon the months. Neither ought we to think that they + are bare images of them, but the Sun is Jupiter himself + materially, and the Moon Juno herself materially. Therefore they name her Juno (a juvenescendo, the name signifying a thing that is new or grows young) from the nature + of the Moon; and they call her Lucina (as it were bright + or shining), and they are of opinion that she helps women + in their travail-pains. Whence is that of the poets: + + + By azure leaven beset with stars, + + By th' moon that hastens births; + + +

+

for they suppose that women have the easiest travail at the + full of the moon.

+
+
+

+ Question 78. What is the reason that a bird called sinister in soothsaying is fortunate?

+

+ Solution. What if this be not true, but the dialect deludes so many? For they render ἀριστέρον + sinistrum; but + to permit a thing is sinere, and they say sine when they + desire a thing to be permitted; therefore a prognostic permitting an action (being sinisterium) the vulgar do understand and call amiss sinistrum. Or is it as Dionysius saith, + that when Ascanius, the son of Aeneas, had pitched battle + against Mezentius, a flash of lightning portending victory + (as they prognosticated) came on his left hand, and for the + future they observed it so; or, as some others say, that this + happened to Aeneas? Moreover, the Thebans routing and + conquering their enemies by the left wing of the army at + Leuctra, they continued in all battles to give the left wing + the pre-eminence. Or is it rather as Juba thinks, that to + those that look toward the east the north is on the left + hand, which verily some make the right hand and superior + part of the world? Consider whether the soothsayers do + not, as it were, corroborate left-hand things, as the weaker + + + + by nature, and do intimate as if they introduced a supply + of that defect of power that is in them. Or is it that they + think that things terrestrial and mortal stand directly over + against heavenly and divine things, and do conjecture that + the things which to us are on the left hand the Gods send + down from their right hand?

+
+
+

+ Question 79. Why was it lawful to bring the bones of + one that had triumphed (after he was dead and burnt) into + the city and lay them there, as Pyrrho the Liparaean hath + told us?

+

+ Solution. Was it for the honor they had for the deceased? For they granted that not only generals and other + eminent persons, but also their offspring, should be buried + in the market-place, for example, Valerius and Fabricius. + And they say, when the posterity of these persons died, + they were brought into the market-place, and a burning firebrand was put under them and immediately + taken away; and thus all that might have caused envy + was avoided, and the right to the honor was fully confirmed.

+
+
+

+ Question 80. Why did they that publicly feasted the + triumphers humbly request the consuls, and by messengers + sent beseech them, not to come to their supper?

+

+ Solution. Was it that it was necessary to give the supreme place and most honorable entertainment to the triumpher, and wait upon him home after supper; whereas, + the consuls being present, they might do such things to + none other but them?

+
+
+

+ Question 81. Why did not the tribune of the people + wear a purple garment, whenas each of the other magistrates wore one?

+

+ Solution. What if the tribune is not a magistrate at + all? For he neither hath lictors, nor sitting in tribunal + doth he determine causes; neither do the tribunes, as the + rest, enter upon their office at the beginning of the year, + + + + nor do they cease when a dictator is chosen; but as if + they translated all magistratic power to themselves, they + continue still, being (as it were) no magistrates, but holding another kind of rank. And as some rhetoricians will + not have a prohibition to be judicial proceeding, seeing it + doth something contrary to judicial proceeding,—for the + one brings in an action at law and gives judgment upon + it, but the other nonsuits it and dismisseth the cause,— + after the like manner they are of opinion that tribuneship + is rather a curb to magistracy, and that it is an order + standing in opposition to government rather than a piece + of government itself; for the tribune's office and authority + is to withstand the magistrate's authority, even to curtail + his extravagant power. Perhaps these and similar reasons may be mere ingenious devices; but in truth, since + tribuneship takes its original from the people, popularity + is its stronghold, and it is a great thing not to carry it + above the rest of the people, but to be like the citizens + they have to do with in gesture, habit, and diet. State + indeed becomes a consul and a praetor; but as for a tribune (as Caius Curio saith), he must be one that even is + trampled upon, not grave in countenance, nor difficult of + access, nor harsh to the rabble, but more tractable to them + than to others. Hence it was decreed that the tribune's + doors should not be shut, but be open night and day as + a haven and place of refuge for distressed people. And + the more condescending his outward deportment is, by so + much the more doth he increase in his power; for they + dignify him as one of public use, and to be resorted to of + all sorts even as an altar; therefore by the reverence they + give him, he is sacred, holy, and inviolable; and when he + makes a public progress, it is a law that every one should + cleanse and purify the body as defiled.

+
+
+

+ Question 82. Why before the chief officers are rods + carried bound together, with the axes fastened to them?

+ +

+ Solution. What if it be a significant ceremony, to show + that a magistrate's anger ought not to be rash and ungrounded? Or is it that, while the rods are leisurely unloosing, they make deliberation and delay in their anger, + so that oftentimes they change their sentence as to the + punishment? Now, whereas some sort of crimes are + curable, some incurable, rods correct the corrigible, but + the axes are to cut off the incorrigible.

+
+
+

+ Question 83. What is the reason that the Romans, + when they were informed that the barbarians called Bletonesians had sacrificed a man to the Gods, sent for their + magistrates to punish them; but when they made it appear that they did it in obedience to a certain law, they + dismissed them, but prohibited the like action for the + future; whenas they themselves, not many years preceding, buried two men and two women alive in the Forum + Boarium, two of whom were Greeks and two Gauls? For + it seems absurd to do this themselves, and yet to reprimand the barbarians as if they were committing profaneness.

+

+ Solution. What if this be the reason, that they reckoned it profane to sacrifice a man to the Gods, but necessary to do so to the Daemons? Or were they of opinion + that they sinned that did such things by custom or law; + but as for themselves, they did it being enjoined to it by + the Sibylline books? For it is reported that one Elvia, a + virgin, riding on horseback was struck with lightning and + cast from her horse, and the horse was found lying uncovered and she naked, as if on set purpose; her clothes had + been turned up from her secret parts, also her shoes, rings, + and head-gear all lay scattered up and down, here and + there; her tongue also was hanging out of her mouth. + And when the diviners declared that it was an intolerable + disgrace to the holy virgins that it should be published, + and that some part of the abuse did touch the cavaliers, a + + + + servant of a certain barbarian cavalier informed, that three + vestal virgins, Aemilia, Licinia, and Martia, about the same + time had been deflowered, and for a long time played the + whores with some men, among whom was Butetius, the + said informer's master. The virgins being convict were punished; and the fact appearing heinous, it was thought meet + that the priest should consult the Sibylline books, where + there were oracles found foretelling these things would + come to pass for mischief to the republic, and enjoining + them—in order to avert the impending calamity—to provide two Grecians and two Gauls, and bury them alive in + that place, in order to the appeasing some alien and foreign + Daemons.

+
+
+

+ Question 84. Why do they take the beginning of the + day from the midnight?

+

+ Solution. Is the reason that the commonweal had a + military constitution at the first? For many matters of + concern on military expeditions are managed by night. Or + did they make sunrising the beginning of business, and + the night the preparation for it? For men ought to come + prepared to action, and not to be in preparation when they + should be doing,—as Myso is reported to have said to + Chilo the Wise, when he was making a fan in winter. Or + as the noontide to many is the time for finishing public + and weighty affairs, so did it seem meet to make midnight + the beginning? This hath this confirmation, that a Roman + governor would make no league or confederation in the + afternoon. Or is it impossible to take the beginning and + end of the day from sunrising to sunsetting? For, as the + vulgar measure the beginning of the day by sense to be + the first appearance of the sun, and take the first beginning + of the night to be the complete withdrawment of the sun + from sight, we shall thus have no equinoctial day; but the + night which we suppose comes nearest in equality to the + day will be manifestly shorter than the day by the diameter + + + + of the sun. Which absurdity the mathematicians, going + about to solve, have determined that, where the centre + of the sun toucheth the horizon, there is the true parting + point between day and night. But this contradicts sense; + for it must follow that whilst there is much light above the + earth, yea, the sun illuminating us, we will not for all this + confess it to be day, but must say that it is still night. + Whereas then it is hard to take the beginning of the day + from the rising and setting of the sun, by reason of the + forementioned absurdities, it remains to take the zenith and + the nadir for the beginning. The last is best, for the sun's + course from noon is by way of declination from us; but + from midnight he takes his course towards us, as sunrising + comes on.

+
+
+

+ Question 85. Wherefore did they not in ancient times + suffer women to grind or play the cook?

+

+ Solution. Haply, because they remembered the covenant + that they made with the Sabines; for after they had robbed + them of their daughters, and fighting many battles became + reconciled, among other articles of agreement this was recorded, that a wife was not to grind nor play the cook for + a Roman husband.

+
+
+

+ Question 86. Why do they not marry wives in the + month of May?

+

+ Solution. Is this the reason, that because May is between + April and June,—concerning which months they have an + opinion that that is sacred to Venus, this to Juno, both of + them being nuptial Gods,—they either take an opportunity + a little before May, or tarry till it be over? Or is it that + in this month they offer the greatest expiatory sacrifice, + now casting the images of men from a bridge into the + river, and formerly men themselves? Moreover, it is by + law required that the Flaminica, the reputed priestess of + Juno, should be most sourly sullen during the time, and + neither wash nor trim up herself. Or is it because many + + + + of the Latins in this month offer oblations unto the dead? + And therefore perhaps they worship Mercury in this + month, which from Maia derives its name? Or, as some + say, is May derived from elder age (maior) and Juno from + younger (iunior)? For youth is more suitable to matrimony, as Euripides hath said, + + + age the Cyprian queen must ever shun, + + And Venus from old men in scorn doth run. + + +

+

Therefore they marry not in May, but tarry till June, which + is presently after May.

+
+
+

+ Question 87. Why do they part the hair of women + when they are married with the point of a spear?

+

+ Solution. What if it be a significant ceremony, showing + that they took their first wives in marriage by force of arms + and war? Or is it that they may instruct them that they + are to dwell with husbands that are soldiers and warriors, + and that they should put on such ornamental attire as is + not luxurious or lascivious, but plain? So Lycurgus commanded that all the gates and tops of houses should be + built with saw and hatchet, and no other sort of workmen's + instrument should be used about them; yea, he rejected + all gayety and superfluity. Or doth this action parabolically intimate divorce, as that marriage can be dissolved + only by the sword? Or is it that most of these nuptial + ceremonies relate to Juno? For a spear is decreed sacred + to Juno, and most of her statues are supported by a spear, + and she is surnamed Quiritis, and a spear of old was called + quiris, wherefore they surname Mars Quirinus?

+
+
+

+ Question 88. Why do they call the money that is laid + out upon the public plays lucar? +

+

+ Solution. Is it because there are many groves consecrated to the Gods about the city, which they call luci, and + the revenue of these they expend upon the said plays?

+
+
+

+ Question 89. Why do they call the Quirinalia the Feast + of Fools?

+ +

+ Solution. Was it because they set apart that day for + those that were unacquainted with their own curiae, as + Juba saith? Or was it for them that did not sacrifice with + their tribes, as the rest did, in the Fornicalia, by reason of + business or long journeys or ignorance, so that it was + allowed to them to solemnize that feast upon this day?

+
+
+

+ Question 90. What is the reason that, when there is + a sacrifice to Hercules, they mention no other God and no + dog appears within the enclosure, as Varro saith?

+

+ Solution. Is the reason of their naming no other God, + because they are of opinion that Hercules was but a half + God? And, as some say, Evander built an altar to him and + brought him a sacrifice, whilst he was yet here among men. + And of all creatures he had most enmity to a dog, for this + creature always held him hard to it, as (lid Cerberus; and + that which most of all prejudiced him was that, when + Oeonus, the son of Licymnius, was slain for a dog's sake + by the Hippocoontidae, he was necessitated to take up the + cudgels, and lost many of his friends and his brother + Iphicles.

+
+
+

+ Question 91. Why was it unlawful for the patricians + to dwell about the Capitol?

+

+ Solution. Was it because M. Manlius, whilst he dwelt + there, affected arbitrary government; upon whose account + the family came under an oath of abjuration that no Manlius should for the future bear the name of Marcus? Or + was this an ancient suspicion? For the potent men would + never leave calumniating Publicola, a most popular man, + nor would the common people leave fearing him till he + had plucked down his house, which seemed to hang over + the market-place.

+
+
+

+ Question 92. Why do they put on a garland of oaken + leaves on him that saves a citizen in battle?

+

+ Solution. Is it because it is easy to find an oak everywhere in the military expeditions? Or is it because a + + + + crown is sacred to Jupiter and Juno, who in their opinion + are the city guardians? Or was it an ancient custom + among the Arcadians, who are something akin to the oak? + For they repute themselves the first men produced of the + earth, as the oak among the vegetables.

+
+
+

+ Question 93. Why do they for the most part use vultures for soothsaying?

+

+ Solution. Was this the reason, because twelve vultures + appeared to Romulus upon the building of Rome? Or + because of all birds this is least frequent and familiar? + For it is not easy to meet with young vultures, but they fly + to us unexpectedly from some remote parts; therefore the + sight of them is portentous. Or haply they learned this + from Hercules, if Herodotus speak true that Hercules rejoiced most in the beginning of an enterprise at the sight + of a vulture, being of opinion that a vulture was the justest of all birds of prey. For first, he meddles not with + any living creature, neither doth he destroy any thing that + hath breath in it, as eagles, hawks, and other fowls do + that prey by night, but lives only upon dead carcasses; and + next, he passeth by all those of his kind, for none ever saw + a vulture feeding on a bird, as eagles and hawks do, which + for the most part pursue birds like themselves, and slay + them, even as Aeschylus hath it, + A bird that preys on birds, how can't be clean? +

+

And verily this bird is not pernicious to men, for it neither + destroys fruits nor plants, nor is hurtful to any tame animal. + Moreover if it be (as the Egyptians fabulously pretend) + that the whole kind of them is of the female sex, and that + they conceive by the reception of the east wind into their + bodies, as the trees do by receiving the west wind, it is + most probable that very certain and sound prognostics may + be made from them; whereas in other birds (there being + so many rapines, flights, and pursuits about copulation) + + + + there are great disturbances and uncertainties attending + them.

+
+
+

+ Question 94. For what reason is the temple of Aesculapius placed without the city?

+

+ Solution. Was it because they reckoned it a wholesomer + kind of living without the city than within? For the + Greeks have placed the edifices belonging to Aesculapius + for the most part on high places, where the air is pure and + clear. Or is it that they suppose this God was fetched + from Epidaurus? For the temple of Aesculapius is not + close by that city, but at a great distance from it. Or is it + that, by a serpent that went on shore out of a trireme galley into the island and disappeared, they think the God + himself intimated to them the place of building his temple?

+
+
+

+ Question 95. Why was it ordained that they that were + to live chaste should abstain from pulse?

+

+ Solution. Did they, like the Pythagoreans, abominate + beans for the causes which are alleged, and the lathyrus + and erebinthus as being named from Lethe and Erebus? + Or was it because they used pulse for the most part in + their funeral feasts and invocations of the dead? Or rather + was it because they should bring empty and slender bodies + to their purifications and expiations? For pulse are windy, + and cause a great deal of excrements that require purging + off. Or is it because they irritate lechery, by reason of + their flatulent and windy nature?

+
+
+

+ Question 96. Why do they inflict no other punishment + on Vestal Virgins, when they are defiled, than burying them + alive?

+

+ Solution. Is this the reason, because they burn the + dead, and to bury her by fire who hath not preserved + sacred the divine fire would be unjust? Or was it that + they judged it a wicked act to cut off a person sanctified + by the greatest ceremonial purification, and to lay hands + on a holy woman; and therefore they contrived a machine + + + + for her to die in of herself, and let her down into a vault + made under ground, where was placed a candle burning, + also some bread and milk and water, and then the den was + covered with earth on top? Neither by this execrable + manner of devoting them are they exempt from superstition; but to this day the priests going to the place perform + purgatory rites.

+
+
+

+ Question 97. What is the reason that, at the horse-race + on the Ides of December, the lucky horse that beats is + sacrificed as sacred to Mars; and a certain man, cutting off + his tail, brings it to a place called Regia, and besmears the + altar with the blood of it; but for the head, one party + coming down from the way called Sacred, and others from + the Suburra, do fight?

+

+ Solution. Whether was it (as some say) that, reckoning + that Troy was taken by a horse, they punish a horse, as + being the + Renowned Trojan race commixt with Latin boys? +

+

Or is it because a horse is a fierce, warlike, and martial + beast, therefore they do sacrifice to the Gods the things + that are most acceptable and suitable; and he that conquers is offered, because victory and prowess doth belong + to that God? Or is it rather because to stand in battle is + the work of God, and they that keep their ranks and files + do conquer those that do not keep them but fly, and swiftness of foot is punished as the maintenance of cowardice; + so that hereby it is significantly taught that there is no + safety to them that run away?

+
+
+

+ Question 98. What is the reason that the censors entering upon their office do nothing before they have contracted for providing meat for the sacred geese, and for polishing the statue?

+

+ Solution. Is this the reason, that they begin with those + things that savor of most frugality, and such things as want + not much charge and trouble? Or is it in grateful commemoration + + + + of what these creatures did of old, when the + Gauls invaded Rome and the barbarians scaled the walls + of the Capitol by night? For the geese were sensible of + it when the dogs were asleep, and they with their gaggling + awaked the watch? Or, seeing the censors are the con + servers of such things as are of greatest and most necessary + concern,—to oversee and narrowly inspect the public sacrifices, and the lives, manners, and diet of men,—do they + presently set before their consideration the most vigilant + creature, and by the watchfulness of these instruct the + citizens not to disregard or neglect sacred things? As + for the polishing of the statue, it is necessary, for the + minium (wherewith they of old colored the statues) soon + fades.

+
+
+

+ Question 99. What is the reason that of the other priests + they depose any one that is condemned or banished, and + substitute another in his room; but remove not the augur + from his priesthood so long as he lives, though he be convicted of the greatest crimes? They call them augurs who + are employed in soothsaying.

+

+ Solution. Is the reason (as some say) that they will + have none to know the mysteries of the priests who is not + a priest? Or that the augur is bound by oath to discover + to none the management of sacred things; therefore they + refuse to absolve him from his oath, when he is reduced to + a private capacity? Or is it that the name of augur is not + a title of honor and dignity, but of skill and art? It would + therefore be the like case to depose a musician from being + a musician or a physician from being a physician, with that + of prohibiting a diviner from being a diviner; seeing they + cannot take away his faculty, though they deprive him of + the title. Moreover they do not substitute augurs, because + they will keep to the number of augurs that were at the + beginning.

+
+
+

+ Question 100. What is the reason that in the Ides of + + + + August (which at first they called Sextilis) all the menservants and maid-servants do feast, but the free women + make it most of their business to wash and purge their + heads?

+

+ Solution. Was it that King Servius about this day was + born of a captive maid-servant, and hence the servants have + a vacation time from work; and that rinsing the head was + a thing that took its original from a custom of the maidservants upon the account of the feast, and finally passed + also into the free women?

+
+
+

+ Question 101. Why do they finify their boys with necklaces, which they call bullae? +

+

+ Solution. What if this were for the honor of the wives + which were taken by force? For as many other things, so + this might be one of the injunctions laid on their posterity. + Or did they it in honor of Tarquin's manhood? For it is + reported of him that, whilst he was but a boy, being engaged in a battle against the Latins and Tuscans, charging + his enemies, he fell from his horse; yet animating those + Romans which were engaged in the charge, he led them on + courageously. The enemies were put to a remarkable + rout, and sixteen thousand were slain; whereupon he had + this badge of honor bestowed upon him by his father the + king. Or was it that by the ancients it was neither lewd + nor dishonorable to love beautiful slaves (as now the comedies testify), but that they resolvedly abstained from freeborn servants; and lest, by coming accidentally on naked + boys, they should ignorantly transgress, the free boys wore + this mark of distinction? Or was this a protector of good + order, and after a manner a curb of incontinency; they + being ashamed to pretend to manhood before they have + put off the badge of children? That which they say who + follow Varro is not probable, that boule by the Aeolians is + called bolla, and this is put about children as a teaching + sign of good counsel. But consider whether they do not + + + + wear it for the moon's sake. For the visible face of the + moon, when it is halved, is not spherical, but shaped like + a lentil or a quoit; and (as Empedocles supposeth) so is + also the side that is turned away from us.

+
+
+

+ Question 102. Why do they name boys when they are + nine days old, and girls when they are eight?

+

+ Solution. Perhaps it's a natural reason, that girls are + forwarder, for the female grows up and comes to full stature + and perfection before the male. But they take the day + after the seventh, because the seventh is dangerous to infants by reason of the navel-string; for with many it falls + off at seven days, and until it falls off, an infant is more + like a plant than an animal. Or is it, as the Pythagoreans + reckon, that the even number is the feminine, and the odd + number the masculine? For it is a fruitful number, and + excels the even in respect of its composition. And if these + numbers be divided into units, the even, like a female, hath + an empty space in the middle; the odd number always + leaves a segment full in the middle, wherefore this is fit + to be compared to the male, that to the female. Or is it + thus, that of all numbers nine is the first square number + made of three, which is an odd and perfect number, but + eight is the first cube made of two, an even number; + whence a male ought to be square, superexcelling, and + complete; but a woman, like a cube, constant, a good + housewife, and no gadding gossip? This also may be + added that, as eight is a cube from the root two, and nine + a square from the root three, so the female makes use of + two names, and the males of three.

+
+
+

+ Question 103. Why do they call those whose fathers + are not known Spurius? +

+

+ Solution. It is not verily—as the Grecians suppose + and as the rhetoricians say in their determinations—because they are begot of some promiscuous and common + seed (as the Greeks say σπόρος). But Spurius is found + + + + among first names, as Sextus, Decimus, Caius. But the + Romans do not write all the letters of the first name; but + either one letter, as T. for Titus, L. for Lucius, M. for + Marcus; or two letters, as Ti. for Tiberius, Cn. for Cnaeus; + or three, as Sex. for Sextus, and Ser. for Servius. Now + Spurius is of those that are written with two letters, Sp. + But with these same letters they write without father, S. + for sine, and P. for patre, which truly hath caused the mistake. Moreover, we may meet with another reason, but it + is more absurd. They say, that the Sabines called the privities of a woman spurious; and therefore they call him so, + by way of reproach, who is born of a woman unmarried + and unespoused.

+
+
+

+ Question 104. Why did they call Bacchus Liber + Pater?

+

+ Solution. Was the reason because they make him, as + it were, the father of liberty to tipplers? For most men + become very audacious and are filled with too much licentious prattle, by reason of too much drink. Or is this it, + that he hath supplied them with a libamen, a drink-offering? Or is it, as Alexander hath said, that Bacchus is called + Eleutherius from his having his abode about Eleutherae, a + city of Boeotia?

+
+
+

+ Question 105. For what cause was it, that on high holidays it was not a custom for virgins to marry, but widows + did marry then?

+

+ Solution. Is the reason, as Varro saith, that virgins, + forsooth, are married weeping, but women with joyful + glee, and people are to do nothing of a holiday with a + heavy heart nor by compulsion? Or rather is it because + it is decent for virgins to marry with more than a few present, but for widows to marry with a great many present is + indecent? For the first marriage is zealously affected, the + second to be deprecated; yea, they are ashamed to marry + a second husband while their first husband lives, and they + + + + grieve at doing so even when he is dead. Hence they are + pleased more with silence than with tumults and pompous + doings; and the feasts do attract the generality of people + to them, so that they cannot be at leisure on holidays for + such wedding solemnities. Or was it that they that robbed + the Sabines of their daughters that were virgins on the + feast-day raised thereby a war, and looked therefore upon + it as unlucky to marry virgins on holidays?

+
+
+

+ Question 106. Why do the Romans worship Fortuna + Primigenia?

+

+ Solution. Was it because Servius, being by Fortune + born of a servant-maid, came to rule king in Rome with + great splendor? And this is the supposition of most + Romans. Or rather is it that Fortune hath bestowed on + Rome itself its very original and birth? Or may not this + matter require a more natural and philosophical reason, + even that Fortune is the original of all things and that + Nature itself is produced out of things that come by Fortune, when events that come by chance fall into an order + among themselves?

+
+
+

+ Question 107. Why do the Romans call the artists who + appear in the worship of Bacchus histriones? +

+

+ Solution. Is it for the reason which C. Rufus tells us? + For he says, that in ancient time, C. Sulpicius and Licinius + Stolo, being consuls, a pestilence raging in Rome, all the + actors upon the stage were cut off; wherefore, upon the + request of the Romans, many and good artists came from + Etruria, among whom he that excelled in fame and had + been longest experienced on the public stages was called + Histrus, and from him they named all the stage-players.

+
+
+

+ Question 108. Why do not men marry women that are + near akin?

+

+ Solution. Is this the reason, that they design by marriage to augment their family concerns and to procure + many relations, by giving wives to strangers and marrying + + + + wives out of other families? Or do they suspect that the + contentions that would happen among relations upon marriage would destroy even natural rights? Or is it that, + considering that wives by reason of weakness stand in need + of many helpers, they would not have near akin marry + together, that their own kindred might stand by them + when their husbands wrong them?

+
+
+

+ Question 109. Why is it not lawful for the high priest + of Jupiter, which they call Flamen Dialis, to touch meal + or leaven?

+

+ Solution. Is it because meal is imperfect and crude + nourishment? For the wheat neither hath continued what + it was, neither is it made into bread as it must be ; but it + hath lost the faculty of seed, and hath not attained to usefulness for food. Wherefore the poet hath named meal, + by a metaphor, mill-murdered (μυλήφατον), as if the corn + were spoiled and destroyed by grinding. Leaven, as it is + made by corruption, corrupts the mass that it is mingled + with, for it is made thereby looser and weaker; and fermentation is a kind of corruption, which, if it be overmuch, makes the bread sour and spoils it.

+
+
+

+ Question 110. Why is the same high priest forbid to + touch raw flesh?

+

+ Solution. Is it because custom makes them averse + enough to raw flesh? Or is it that the same reason that + makes them averse to meal doth also make them averse to + flesh; for it is neither a living creature nor dressed food? + Roasting or boiling, being an alteration and change, doth + change its form; but fresh and raw flesh offers not a pure + and unpolluted object to the eye, but such as is offensive + to the eye, and like that of a raw wound.

+
+
+

+ Question 111. Why do they require the priest to abstain from a dog and a goat, and neither to touch or name + them?

+

+ Solution. Was it that they abominated the lasciviousness + + + + and stink of a goat, or that they suspected it to be a + diseased creature? For it seems this animal is more seized + with the falling sickness than other creatures, and is contagious to them that eat or touch it while it hath this disease; they say, the cause is the straightness of the windpipe, often intercepting the breath, a sign of which they + make the smallness of their voice to be; for it happens to + men that are epileptical, that they utter a voice sounding + much like the bleat of a goat. Now in a dog there may + be less of lasciviousness and of an ill scent; although + some say that dogs are not permitted to go into the high + streets of Athens—no, not into the island Delos—by + reason of their open coition; as if kine, swine, and horses + did use coition in bed-chambers, and not openly and lawlessly. They do not know the true reason,—that, because + a dog is a quarrelsome creature, they therefore expel dogs + out of sanctuaries and sacred temples, giving safe access + to suppliants for refuge. Wherefore it is very likely that + the priest of Jupiter, being (as it were) an animated and + sacred image, granted for refuge to petitioners and suppliants, doth banish or fright away none. For which + cause a couch was set for him in the porch of the house, + and they that fell on their knees before him had indemnity from stripes or punishment that day; and if one in + fetters came and addressed him, he was unloosed, and his + fetters were not laid down by the door but thrown from + the roof. It would be therefore no advantage that he + should carry himself so mild and courteous, if there were + a dog at the door, scaring and frighting them that petitioned for sanctuary. Neither did the ancients at all repute this creature clean; for he is offered in sacrifice to + none of the celestial Gods, but being sent to Hecate, an + infernal Goddess, at the three cross-ways for a supper, + takes a share in averting calamities and in expiations. In + Lacedaemon they cut puppies in pieces to Mars, that + + + + most cruel God. In Boeotia public expiation is made by + passing between the parts of a dog divided in twain. + But the Romans sacrifice a dog in the cleansing month, on + the festival which they call Lupercalia. Hence it was not + without cause, to prohibit them whose charge it was to + worship the highest and holiest God from making a dog + familiar and customed to them.

+
+
+

+ Question 112. What is the reason that the priest of + Jupiter is forbid to touch an ivy, or to pass over that way + that is overspread with vine branches?

+

+ Solution. Is it not of the like nature with those precepts of Pythagoras, not to eat in a chair, not to sit upon + a measure called a choenix, and not to step over a broom? + For the Pythagoreans do not dread and refrain from these + things, but they prohibit other things by these. Now to + go under a vine hath reference to wine, because it is not + lawful for a priest to be drunk. For the wine is above + the heads of those that are drunk, and they are depraved + and debased thereby; whereas it is requisite that they + should be above pleasure and conquer it, but not be subdued by it. As for the ivy,—it being unfruitful and useless to men, as also infirm, and by reason of its infirmity + standing in need of other trees to climb upon, though by + its shadow and sight of its greenness it doth bewitch the + vulgar,—what if they judge it not convenient to nourish + it about a house because it bringeth no profit, or to suffer it to clasp about any thing, seeing it is so hurtful to + plants that bear it up, while it sticketh fast in the ground? + Hence ivy is forbidden at the Olympic festivals, and neither + at Athens in Juno's sacrifices, nor at Thebes in those belonging to Venus, can any wild ivy be seen; though in + the Agrionia and Nyctelia (which are services to Bacchus + for the most part performed in the dark) it is to be found. + Or was this a symbol of the prohibition of revels and sports + of Bacchus? For women that were addicted to Bacchanal + + + + sports presently ran to the ivy and plucked it off, tearing + it in pieces with their hands and gnawing it with their + mouths, so that they are not altogether to be disbelieved + that say it hath a spirit in it that stirreth and moveth to + madness, transporting and bereaving of the senses, and + that alone by itself it introduceth drunkenness without + wine to those that have an easy inclination to enthusiasm.

+
+
+

+ Question 113. Why are not these priests allowed to + take upon them or attempt civil authority, while they have + a lictor and a curule chair for honor's sake, and in some + sort of consolation for their being excluded from magistracies?

+

+ Solution. Was it because in some places of Greece + the dignity of priesthood was equal with kingship, and + therefore they designated not ordinary persons to be priests? + Or was it rather,—since they have appointed office-employments, whereas the charge of kings is unmethodical + and indefinite,—that it would not be possible, if both fell + out at the same time, that he should be able to attend both, + but he must of necessity neglect one (both pressing together upon him), sometimes neglecting the worship of + God, and sometimes injuring the subjects? Or else, seeing that there is no less necessity than power attending + the administration of civil government, and that the ruler + of the people (as Hippocrates saith of the physician) doth + see weighty matters and hath to do with weighty matters, + and from other men's calamities procures troubles peculiar + to himself, did they think 'him not sacred enough to sacrifice to the Gods and manage the sacrifices who had been + present at the condemnation and execution of citizens, and + often of some of his own kindred and family, as happened + to Brutus?

+
+
+ + + \ No newline at end of file diff --git a/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-grc3.xml b/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-grc3.xml new file mode 100755 index 000000000..3bf2ebf09 --- /dev/null +++ b/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-grc3.xml @@ -0,0 +1,2575 @@ + + + + + + +Ἀίτια Ῥωμαϊκά +Plutarch +Frank Cole Babbitt +Perseus Project, Tufts University +Gregory Crane + +Prepared under the supervision of +Lisa Cerrato +Rashmi Singhal +Bridget Almas + +The National Endowment for the Humanities + + +Trustees of Tufts University +Medford, MA +Perseus Project +2010-12-13 + + + + + +Plutarch +Moralia + +with an English Translation by +Frank Cole Babbitt + + +Cambridge, MA +Harvard University Press +London +William Heinemann Ltd. +1936 + +4 + +The Internet Archive + + + + + + +

optical character recognition

+ + +

The following text is encoded in accordance with EpiDoc standards and with the CTS/CITE Architecture

+ +

This pointer pattern extracts sections

 + + + + + + +Greek +English +Latin + + + +tagged and parsed +EpiDoc and CTS Conversion + + + + +
+ + +
+

+διὰ τί τὴν γαμουμένην ἅπτεσθαι πυρὸς καὶ + ὕδατος κελεύουσι; +

+

πότερον τούτων ὡς ἐν στοιχείοις καὶ ἀρχαῖς τὸ +μὲν ἄρρεν ἐστὶ τὸ δὲ θῆλυ, καὶ τὸ μὲν ἀρχὰς κινήσεως ἐνίησι τὸ δʼ ὑποκειμένου καὶ ὕλης δύναμιν. +

+

ἤ διότι τὸ πῦρ καθαίρει καὶ τὸ ὕδωρ ἁγνίζει, δεῖ δὲ καθαρὰν καὶ ἁγνὴν διαμένειν τὴν γαμηθεῖσαν; +

+

ἢ ὅτι, καθάπερ τὸ πῦρ χωρὶς ὑγρότητος +ἄτροφόν ἐστι καὶ ξηρὸν τὸ δὲ ὕδωρ ἄνευ θερμότητος ἄγονον καὶ ἀργόν, οὕτω καὶ τὸ ἄρρεν ἀδρανὲς καὶ +τὸ θῆλυ χωρὶς ἀλλήλων, ἡ δὲ σύνοδος ἀμφοῖν ἐπιτελεῖ τοῖς γήμασι τὴν συμβίωσιν; +

+

ἢ ἤ] some mss. read ἤν, which may be right. οὐκ ἀπολειπτέον καὶ κοινωνητέον ἁπάσης + τύχης, κἂν ἄλλου ἄλλουToup: καλοῦ. μηδενὸς ἢ πυρὸς καὶ ὕδατος μέλλωσι κοινωνεῖν ἀλλήλοις;

+
+

+διὰ τί οὐ πλείονας οὐδʼ ἐλάττονας ἀλλὰ πέντε λαμπάδας ἅπτουσιν ἐν τοῖς γάμοις, ἃς κηρίωνας κηρίωνας]κηρίους (i.e. cereos) Helmbold; κηρινοὺς Wyttenbach. In 280 E and 288 F also the mss. accuse Plutarch of making a mistake in his Lation inflexions. ὀνομάζουσιν; + +

+

πότερον, ὡς Βάρρων ἔλεγεν, ὅτι τῶν στρατηγῶν +τρισὶ χρωμένων, εἰσὶ εἰσὶ F.C.B.: εἰσὶ σὺν. τοῖς ἀγορανόμοις πλείονας πλείονες F.C.B.:πλείονας (omitted by E)., παρὰ δὲ τῶν ἀγορανόμων ἅπτουσι τὸ πῦρ οἱ γαμοῦντες; +

+

+ἤ διότι πλείοσι χρωμένων ἀριθμοῖς, πρός τε τὰ ἄλλα βελτίων καὶ τελειότερος ὁ περιττὸς ἐνομίζετο καὶ πρὸς γάμον ἁρμοδιώτερος; ὁ γὰρ ἄρτιος +διάστασίν τε δέχεται καὶ ἴσον αὐτοῦ μάχιμόν ἐστι +καὶ ἀντίπαλον, ὁ δὲ περιττὸς οὐ δύναται. διασχισθῆναι παντάπασιν, ἀλλʼ ὑπολείπει τι κοινὸν ἀεὶ μεριζόμενος. τοῦ δὲ περιττοῦ μάλιστα γαμήλιος +ἡ πεντάς ἐστι· τὰ γὰρ τρία πρῶτος περιττὸς καὶ +τὰ δύο πρῶτος ἄρτιος· ἐκ δὲ τούτων ὥσπερ ἄρρενος +καὶ θήλεος ἡ πεντὰς μέμεικται. +

+

+ἢ μᾶλλον, ἐπεὶ τὸ φῶς γενέσεώς ἐστι σημεῖον, γυνὴ δʼ ἄχρι πέντε τίκτειν ὁμοῦ τὰ πλεῖστα πέφυκε, τοσαύταις χρῶνται λαμπάσιν; +

+

ἢ ὅτι πέντε δεῖσθαι θεῶν τοὺς γαμοῦντας οἴονται, Διὸς τελείου καὶ Ἥρας τελείας καὶ Ἀφροδίτης καὶ Πειθοῦς, ἐπὶ πᾶσι δʼ Ἀρτέμιδος, +ἣν ταῖς λοχείαις καὶ ταῖς ὠδῖσιν αἱ γυναῖκες ἐπικαλοῦνται; +

+
+
+ +

+διὰ τί, πολλῶν ὄντων ἐν Ῥώμῃ ναῶν Ἀρτέμιδος, εἰς μόνον τὸν ἐν τῷ καλουμένῳ Πατρικίῳ στενωπῷ ἄνδρες οὐκ εἰσίασιν; + +

+

ἢ ἢ] Dübner would read ἦ here and elsewhere at the beginning of the first interrogation. διὰ τὸν λεγόμενον μῦθον; γυναῖκα γὰρ αὐτόθι τὴν θεὸν σεβομένην βιαζόμενός τις ὑπὸ τῶν κυνῶν διεσπάσθη, καὶ ἀπὸ τούτου δεισιδαιμονίας γενομένης ἄνδρες οὐκ εἰσίασιν.

+
+
+

+διὰ τί τοῖς ἄλλοις Ἀρτεμισίοις ἐπιεικῶς ἐλάφων κέρατα προσπατταλεύουσι, τῷ δʼ +ἐν Ἀβεντίνῳ βοῶν; +

+

ἢ ἢ] Dübner would read ἦ τοῦ παλαιοῦ συμπτώματος ἀπομνημονεύοντες; λέγεται γὰρ ἐν Σαβίνοις Ἄντρωνι Κορατίῳ βοῦς ἐκπρεπὴς ὄψει καὶ μεγέθει διαφέρουσα τῶν ἄλλων γενέσθαι· μάντεως δέ τινος αὐτῷ φράσαντος, ὅτι τοῦ καθιερεύσαντος Ἀρτέμιδι τὴν βοῦν ἐκείνην +ἐν Ἀβεντίνῳ πέπρωται μεγίστην γενέσθαι καὶ βασιλεῦσαι τῆς +Ἰταλίας ἁπάσης τὴν πόλιν, ἐλθεῖν + μὲν εἰς Ῥώμην τὸν ἄνθρωπον ὡς θύσοντα τὴν βοῦν· +οἰκέτου δὲ κρύφα τῷ βασιλεῖ Σερουίῳ τὸ μάντευμα +φράσαντος, ἐκείνου δὲ Κορνηλίῳ τῷ ἱερεῖ, +προστάξαι τὸν Κορνήλιον τῷ Ἄντρωνι λούσασθαι πρὸ +τῆς θυσίας ἀπὸ τοῦ Θύμβρεως· νενομίσθαι γὰρ +οὕτω τοὺς καλλιεροῦντας. ἐκεῖνον μὲν οὖν +ἀπελθόντα λούεσθαι,λούεσθαι] λούσαθαι Basel ed. of 1574 τὸν δὲ Σερούιον φθάσαντα θῦσαι τῇ θεῷ τὴν βοῦν καὶ τῷ ἱερῷ τὰ κέρατα προσπατταλεῦσαι. ταῦτα καὶ ὁ Ἰόβας ἱστόρηκε +καὶ Βάρρων, πλὴν ὅτι τοὔνομα τοῦ Ἄντρωνος +Βάρρων οὐ γέγραφεν, οὐδʼ ὑπὸ Κορνηλίου φησὶ +τοῦ ἱερέως ἀλλʼ ὑπὸ τοῦ νεωκόρου παρακρουσθῆναι τὸν Σαβῖνον.

+
+
+

+ διὰ τί τοὺς τεθνάναι φημισθέντας ἐπὶ ξένης + + ψευδῶς, κἂν ἐπανέλθωσιν, οὐ δέχονται κατὰ θύρας, ἀλλὰ τῷ κεράμῳ προσβαίνοντες εἴσω καθιᾶσιν καθιᾶσι] καθιμῶσι +αὐτούς; +

+

ὁ μὲν γὰρ Βάρρων αἰτίαν μυθικὴν ὅλως +ἀποδίδωσι. φησὶ γάρ, ἐν τῷ περὶ Σικελίαν πολέμῳ +ναυμαχίας μεγάλης γενομένης καὶ κατὰ πολλῶν φήμης οὐκ ἀληθοῦς ὡς ἀπολωλότων ῥυείσης, +ἐπανελθόντας αὐτοὺς ὀλίγῳ χρόνῳ πάντας τελευτῆσαι, +ἑνὶ δʼ +εἰσιόντι τὰς θύρας ἀπαντῆσαι κλειομένας ἀπʼ αὐτομάτου καὶ μὴ χαλᾶν ἐπιχειροῦντος ἐπιχειροῦντος Helmbold: ἐπιχειρούντων. ἀνοίγειν. τὸν δʼ ἄνθρωπον αὐτοῦ καταδαρθόντα πρὸ τῶν θυρῶν ἰδεῖν κατὰ τοὺς ὕπνους ὄψιν ὑφηγουμένην + αὐτῷ τὴν ὑπὲρ τὸ τέγος εἰς τὴν οἰκίαν καθίμησιν· +ποιήσαντα δʼ οὕτως εὐτυχῆ γενέσθαι καὶ γηραιόν· +ἐκ δὲ τούτου τὸ ἔθος καταστῆναι τοῖς ὕστερον. +

+

ὅρα δὲ μὴ καὶ ταῦτα τρόπον τινὰ τοῖς +Ἑλληνικοῖς ἔοικεν· οὐ γὰρ ἐνόμιζον ἁγνοὺς οὐδὲ +κατεμείγνυσαν ἑαυτοῖς οὐδʼ εἴων ἱεροῖς πλησιάζειν, +οἷς ἐκφορὰ γεγόνει καὶ τάφος ὡς τεθνηκόσι. λέγεται δέ τινα τῶν ἐνόχων ταύτῃ τῇ δεισιδαιμονίᾳ +γεγονότων Ἀριστῖνον εἰς Δελφοὺς ἀποστείλαντα δεῖσθαι τοῦ θεοῦ καὶ παραιτεῖσθαι τὰς παρούσας αὐτῷ διὰ τὸν νόμον ἀπορίας τὴν δὲ Πυθίαν εἰπεῖν + + +ὅσσαπερ ἐν λεχέεσσι γυνὴ τίκτουσα τελεῖται, + +ταῦτα πάλιν τελέσαντα θύειν μακάρεσσι θεοῖσιν. + +τὸν οὖν Ἀριστῖνον φρονήσαντα παρασχεῖν ἑαυτὸν + ὥσπερ ἐξ ἀρχῆς τικτόμενον ταῖς γυναιξὶν ἀπολοῦσαι καὶ σπαργανῶσαι καὶ θηλὴν ἐπισχεῖν, οὕτω τε δρᾶν +καὶ τοὺς ἄλλους ἅπαντας, ὑστεροπότμους +προσαγορευομένους. ἔνιοι δὲ καὶ πρὸ τοῦ Ἀριστίνου ταῦτα γενέσθαι περὶ τοὺς ὑστεροπότμους καὶ τὸ ἔθος εἶναι παλαιόν. οὐδὲν οὖν θαυμαστὸν εἰ καὶ Ῥωμαῖοι τοῖς τοῖς] all mss except E have τότε. δοκοῦσιν ἅπαξ τεθάφθαι καὶ γεγονέναι τῆς τῶν φθιτῶν μερίδος οὐκ ᾤοντο δεῖν παριέναι τὴν + αὔλειον, ᾗ θύσοντες ἐξίασι καὶ θύσαντες +εἰσίασιν, +ἀλλʼ ἄνωθεν ἐκέλευον εἰς τὰ ὕπαιθρα καταβαίνειν +ἐκ τοῦ περιέχοντος· καὶ γάρ τοὺς καθαρμοὺς +ἐπιεικῶς πάντας ἐν ὑπαίθρῳ τελοῦσιν.

+
+
+

+διὰ τί τοὺς συγγενεῖς τῷ στόματι φιλοῦσιν +αἱ γυναῖκες; +

+

πότερον, ὡς οἱ πλεῖστοι νομίζουσιν, ἀπειρημένον +ἦν πίνειν οἶνον ταῖς γυναιξίν· ὅπως οὖν αἱ πιοῦσαι +μὴ λανθάνωσιν ἀλλʼ ἐλέγχωνται περιτυγχάνουσαι τοῖς οἰκείοις, ἐνομίσθη καταφιλεῖν; +

+

ἢ διʼ +ἣν Ἀριστοτέλης ὁ φιλόσοφος αἰτίαν +ἱστόρηκε; τὸ γὰρ πολυθρύλητον ἐκεῖνο καὶ +πολλαχοῦ +πολλαχοῦ Wyttenbach: πολλοῦ. γενέσθαι λεγόμενον ὡς ἔοικεν ἐτολμήθη ταῖς Τρῳάσι καὶ περὶ τὴν +Ἰταλίαν. τῶν γὰρ ἀνδρῶν, +ὡς προσέπλευσαν, ἀποβάντων ἐνέπρησαν τὰ πλοῖα, πάντως ἀπαλλαγῆναι τῆς πλάνης δεόμεναι καὶ τῆς + θαλάττης· φοβηθεῖσαι δὲ τοὺς ἄνδρας ἠσπάζοντο τῶν συγγενῶν καὶ οἰκείων μετὰ τοῦ καταφιλεῖν +καὶ περιπλέκεσθαι τοὺς προστυγχάνοντας. παυσαμένων δὲ τῆς ὀργῆς καὶ διαλλαγέντων, ἐχρῶντο +καὶ τὸ λοιπὸν ταύτῃ τῇ φιλοφροσύνῃ πρὸς αὐτούς. +

+

+ἢ μᾶλλον ἐδόθη τοῦτο ταῖς γυναιξὶν ὡς τιμὴν +ἅμα καὶ δύναμιν αὐταῖς φέρον, εἰ φαίνοιντο πολλοὺς καὶ ἀγαθοὺς ἔχουσαι συγγενεῖς καὶ οἰκείους; +

+

ἤ, μὴ νενομισμένου συγγενίδας γαμεῖν, ἄχρι φιλήματος ἡ φιλοφροσύνη προῆλθεν καὶ τοῦτο +μόνον ἀπελείφθη σύμβολον καὶ κοινώνημα τῆς +συγγενείας; πρότερον γὰρ οὐκ ἐγάμουν τὰς ἀφʼ +αἵματος, ὥσπερ οὐδὲ νῦν τηθίδας τηθίδας Cobet: τιτθίδας. οὐδʼ ἀδελφὰς ἀδελφὰς] ἀδελφιδὰς S.A. Naber (cf. Suetonius, Claudius, 26). γαμοῦσιν, ἀλλʼ ὀψὲ συνεχώρησαν ἀνεψιαῖς συνοικεῖν +ἐκ τοιαύτης αἰτίας ἀνὴρ χρημάτων ἐνδεὴς τὰ δʼ ἄλλα χρηστὸς καὶ παρʼ ὁντινοῦν τῷ δήμῳ τῶν πολιτευομένων ἀρέσκων, ἐπίκληρον ἀνεψιὰν ἔχων +ἔχων F.C.B. ἔχειν. + ἔδοξε καὶ πλουτεῖν ἀπʼ +αὐτῆς· ἐπὶ τούτῳ δὲ γενομένης αὐτοῦ κατηγορίας, ὁ δῆμος ἀφεὶς τὴν αἰτίαν ἐλέγχειν ἔλυσε τὸ ἔγκλημα, ψηφισάμενος πᾶσιν ἐξεῖναι γαμεῖν ἄχρι ἀνεψιῶν, τὰ +τὰ] τὰς E. +δʼ ἀνωτέρω κεκωλῦσθαι.

+
+
+

+διὰ τί δὲ δῶρον λαβεῖν ἀνδρὶ παρὰ γυναικὸς +καὶ γυναικὶ παρʼ ἀνδρὸς ἀπείρηται; + +

+

πότερον, ὡς Σόλων γράψας τὰς δόσεις κυρίας εἶναι τῶν τελευτώντων, πλὴν εἰ μή τις ἀνάγκῃ +συνεχόμενος ἢ γυναικὶ πειθόμενος τὴν μὲν ἀνάγκην + ὡς βιαζομένην ὑπεξείλετο, τὴν δʼ ἡδονὴν ὡς παραλογιζομένην, οὕτως ὑπενοήθησαν αἱ γυναικῶν καὶ ἀνδρῶν δόσεις; +

+

ἢ φαυλότατον ἡγούμενοι σημεῖον εὐνοίας τὸ διδόναι διδόασι γὰρ καὶ ἀλλότριοι καὶ μὴ φιλοῦντες +ἐκ τοῦ γάμου τὴν τοιαύτην ἀρέσκειαν ἀνεῖλον, ὅπως ἄμισθον ᾖ καὶ προῖκα καὶ διʼ αὑτὸ μὴ +διʼ ἄλλο τὸ φιλεῖσθαι καὶ φιλεῖν; +

+

ἤ, ὅτι τῷ λαμβάνειν διαφθειρόμεναι μάλιστα προσίενται τοὺς ἀλλοτρίους, σεμνὸν ἐφάνη τὸ μὴ +διδόντας ἀγαπᾶν τοὺς ἰδίους; +

+

ἢ μᾶλλον ὅτι δεῖ καὶ γυναιξὶ κοινὰ τὰ ἀνδρῶν + εἶναι καὶ ἀνδράσι τὰ γυναικῶν; μανθάνει γὰρ ὁ +λαβὼν τὸ δοθὲν ἀλλότριον ἡγεῖσθαι τὸ μὴ δοθέν, +ὥστʼ +ὀλίγον διδόντες ἀλλήλοις τὸ πᾶν ἀφαιροῦνται.

+
+
+

+διὰ τί δὲ παρὰ γαμβροῦ καὶ παρὰ πενθεροῦ λαβεῖν ἐκείνοις κεκώλυται δῶρον; +

+

ἢ παρὰ γαμβροῦ μέν, ἵνα μὴ δόξῃ διὰ τοῦ πατρὸς εἰς τὴν γυναῖκα περιχωρεῖν τὸ δῶρον παρὰ +πενθεροῦ δέ, ὅτι τὸν μὴ διδόντα δίκαιον ἐφάνη μηδὲ λαμβάνειν; +

+
+
+ + +

+διὰ τί, κἂν ἐξ ἀγροῦ κἂν ἀπὸ ξένης +ἐπανίωσιν, ἔχοντες οἴκοι γυναῖκας προπέμπουσι +δηλοῦντες αὐταῖς ὅτι παραγίγνονται; +

+

πότερον ὅτι τοῦτο πιστεύοντός ἐστι τὴν γυναῖκα μηδὲν ῥᾳδιουργεῖν, τὸ δʼ ἐξαίφνης καὶ ἀπροσδοκήτως +οἷον ἐνέδρα καὶ παρατήρησει, καὶ +καὶ added by F.C.B. + σπεύδουσιν ὡς ποθούσαις καὶ προσδεχομέναις εὐαγγελίζεσθαι περὶ αὑτῶν + αὑτῶν Bernardakis: αὐτῶν.; +

+

ἢ μᾶλλον αὐτοὶ περὶ ἐκείνων πυθέσθαι ποθοῦσιν, +εἰ σῳζομένας καὶ ποθούσας ἐπὶ τῆς οἰκίας καταλαμβάνουσιν; ἢ πλείονες ταῖς γυναιξὶν οἰκονομίαι καὶ +ἀσχολίαι, τῶν ἀνδρῶν ἀπόντων, τυγχάνουσι καὶ διαφοραὶ καὶ ὁρμαὶ + ὁρμαὶ] ὀρμαὶ Wyttenbach. + πρὸς τοὺς ἔνδον· ἵνʼ +οὖν +ἀπαλλαγεῖσα τούτων ἀθόρυβον τῷ ἀνδρὶ παρέχῃ τὴν ὑποδοχὴν καὶ ἡδεῖαν, ἡ προδήλωσις γίγνεται, +

+
+
+ +

+διὰ τί τοὺς θεοὺς προσκυνοῦντες ἐπικαλύπτονται τὴν κεφαλήν, τῶν δʼ +ἀνθρώπων τοῖς ἀξίοις τιμῆς ἀπαντῶντες, κἂν τύχωσιν ἐπὶ τῆς κεφαλῆς ἔχοντες τὸ ἱμάτιον, ἀποκαλύπτονται; +

+

τοῦτο γὰρ ἔοικε κἀκείνην ἐπιτείνειν τὴν ἀπορίαν. +εἰ μὲν οὖν ὁ περὶ Αἰνείου λεγόμενος λόγος ἀληθής +ἐστιν, ὅτι + ὅτι in E. only; καὶ in other mss. + τοῦ Διομήδους παρεξιόντος +ἐπικαλυψάμενος τὴν θυσίαν ἐπετέλεσε, λόγον ἔχει καὶ ἀκολουθεῖ τῷ συγκαλύπτεσθαι πρὸς τοὺς πολεμίους τὸ + τοῖς φίλοις καὶ ἀγαθοῖς ἐντυγχάνοντας ἀποκαλύπτεσθαι· τὸ γὰρ πρὸς ʼ τοὺς θεοὺς οὐκ ἴδιόν ἐστιν +ἀλλὰ κατὰ συμβεβηκός, καὶ ἀπʼ ἐκείνου μεμένηκε +τηρούμενον. +

+

εἰ δʼ ἄλλο τι λέγειν χρή, σκόπει μὴ μόνον ἐκεῖνο δεῖ ζητεῖν, διʼ ὃ τοὺς θεοὺς προσκυνοῦντες +ἐπικαλύπτονται, θάτερον δʼ ἀκόλουθόν ἐστι. τῶν γὰρ + ἀνθρώπων ἀποκαλύπτονται τοῖς δυνατωτέροις, οὐ τιμὴν αὐτοῖς προστιθέντες, ἀλλὰ τὸν φθόνον αὐτῶν μᾶλλον ἀφαιροῦντες, ἵνα μὴ δόξωσι τὰς αὐτὰς τοῖς θεοῖς τιμὰς ἀπαιτεῖν μηδʼ ὑπομένειν μηδὲ χαίρειν +θεραπευόμενοι παραπλησίως ἐκείνοις. τοὺς δὲ θεοὺς οὕτω προσεκύνουν ἢ ταπεινοῦντες ἑαυτοὺς +τῇ ἐπικρύψει τῆς κεφαλῆς, ἢ μᾶλλον εὐλαβούμενοί τινα φωνὴν προσπεσεῖν αὐτοῖς ἔξωθεν εὐχομένοις ἀπαίσιον καὶ δύσφημον ἄχρι τῶν ὤτων ἀνελάμβανον τὸ ἱμάτιον· ὅτι γὰρ ἰσχυρῶς ἐφυλάττοντο ταῦτα, +δῆλόν ἐστι τῷ προσιόντας ἐπὶ μαντείαν χαλκωμάτων πατάγῳ περιψοφεῖσθαι. +

+

+ἢ ὡς Κάστωρ λέγει τὰ Ῥωμαϊκὰ τοῖς Πυθαγορικοῖς συνοικειῶν, τὸν ἐν ἡμῖν δαίμονα δεῖσθαι τῶν ἐκτὸς θεῶν καὶ ἱκετεύειν, τῇ τῆς κεφαλῆς +ἐπικαλύψει τὴν τῆς ψυχῆς αἰνιττόμενος + αἰνιττόμενος F.C.B.: αἰνιττόμενον. +ὑπὸ τοῦ +σώματος ἐγκάλυψιν καὶ ἀπόκρυψιν.

+
+
+

+διὰ τί τῷ Κρόνῳ θύουσιν ἀπαρακαλύπτῳ +τῇ κεφαλῇ; + +

+

πότερον ὅτι τὴν ἐγκάλυψιν Αἰνείας παρέδωκεν, +ἡ δὲ τοῦ Κρόνου θυσία παμπάλαιός ἐστιν, +

+

ἢ ὅτι τοῖς οὐρανίοις ἐπικαλύπτονται, τὸν δὲ Κρόνον ἡγοῦνται θεὸν ὑπουδαῖον καὶ χθόνιον; ἢ ὅτι τῆς ἀληθείας οὐδὲν ἀπόκρυφον + ἀπόκρυφον] all mss. but one have ἐπίκρυφον. +ἢ ἐπίσκιον, +ἀληθείας δὲ νομίζουσι Ῥωμαῖοι πατέρα τὸν Κρόνον εἶναι;

+
+
+

+διὰ τί δὲ τὸν Κρόνον πατέρα τῆς ἀληθείας +νομίζουσι; +

+

πότερον, ὥσπερ ἔνιοι τῶν φιλοσόφων, χρόνον + οἴονται τὸν Κρόνον εἶναι, τὸ δʼ ἀληθὲς εὑρίσκει χρόνος· ἢ τὸν μυθολογούμενον ἐπὶ Κρόνου βίον, +εἰ δικαιότατος ἦν, εἰκός ἐστι μάλιστα μετέχειν ἀληθείας;

+
+
+

+διὰ τί καὶ +τῷ λεγομένῳ Ὁνώρει θύουσιν +ἀπαρακαλύπτῳ + ἀπαρακαλύπτῳ E, as above at the beginning of no. 11: ἀκαλύπτῳ. + τῇ κεφαλῇ; τὸν δὲ Ὁνῶρεμ δόξαν +ἄν τις ἢ τιμὴν μεθερμηνεύσειε. +

+

πότερον διότι + διότι Wyttenbach: δὲ ὅτι. +λαμπρὸν ἡ δόξα καὶ περιφανὲς καὶ ἀναπεπταμένον, διʼ +ἣν αἰτίαν τοῖς ἀγαθοῖς καὶ + τιμωμένοις ἀνδράσιν ἀποκαλύπτονται, διὰ ταύτην καὶ τὸν ἐπώνυμον τῆς τιμῆς θεὸν οὕτω +προσκυνοῦσιν;

+
+
+

+διὰ τί τοὺς γονεῖς ἐκκομίζουσιν οἱ μὲν +υἱοὶ συγκεκαλυμμένοι, + συγκεκαλυμμένοι some mss., as Petavius conjectured: συγκεκαλυμμέναις. + +αἱ δὲ θυγατέρες γυμναῖς ταῖς κεφαλαῖς καὶ ταῖς κόμαις λελυμέναις; +

+

πότερον ὅτι τιμᾶσθαι μὲν ὑπὸ τῶν ἀρρένων δεῖ + τοὺς πατέρας ὡς θεούς, πενθεῖσθαι δʼ ὑπὸ τῶν θυγατέρων ὡς τεθνηκότας, ἑκατέρῳ τὸ οἰκεῖον ὁ +νόμος ἀποδοὺς ἐξ ἀμφοτέρων ἐποίησε τὸ ἁρμόττον; +

+

ἢ πένθους μὲν οἰκεῖον τὸ μὴ σύνηθες, συνηθέστερον δὲ ταῖς μὲν γυναιξὶν ἐγκεκαλυμμέναις, τοῖς + δʼ ἀνδράσιν ἀκαλύπτοις εἰς τὸ δημόσιον προϊέναι; +καὶ γὰρ παρʼ Ἕλλησιν ὅταν δυστυχία τις γένηται, +κείρονται μὲν αἱ γυναῖκες κομῶσι δʼ οἱ ἄνδρες, ὅτι +τοῖς μὲν τὸ κείρεσθαι ταῖς δὲ τὸ κομᾶν σύνηθὲς +ἐστιν. +

+

ἢ τοὺς μὲν υἱοὺς ἐπικαλύπτεσθαι διʼ ἣν εἰρήκαμεν αἰτίαν ἐνομίσθη; καὶ γὰρ ἐπὶ τῶν τάφων, +ὥς φησι Βάρρων, περιστρέφονται, καθάπερ θεῶν +ἱερὰ τιμῶντες τὰ τῶν πατέρων μνήματα, καὶ καύσαντες τοὺς γονεῖς, ὅταν ὀστέῳ πρῶτον ἐντύχωσι, θεὸν γεγονέναι τὸν τεθνηκότα λέγουσι. +

+

ταῖς δὲ γυναιξὶν οὐδʼ ὅλως ἐξῆν ἐπικαλύπτεσθαι τὴν κεφαλήν· ἱστορεῖται γοῦν ὅτι πρῶτος μὲν + ἐξέβαλε γυναῖκα Σπόριος Καρβίλιος + καρβὶλιος Reiske: καρβήλιος +ἐπʼ ἀτεκνίᾳ, δεύτερος δὲ Σουλπίκιος Γάλλος ἐφελκυσαμένην +ἰδὼν κατὰ κεφαλῆς τὸ ἱμάτιον, τρίτος δὲ Πόπλιος +Σεμπρώνιος ἀγῶνα θεωρήσασαν ἐπιτάφιον.

+
+
+

+διὰ τί τὸν Τέρμινον, ᾧ τὰ Τερμινάλια ποιοῦσι, θεὸν νομίζοντες οὐδὲν ἔθυον αὐτῷ ζῷον; + +

+

ἢ Ῥωμύλος μὲν ὅρους οὐκ ἔθηκε τῆς χώρας, ὅπως ἐξῇ προϊέναι καὶ ἀποτέμνεσθαι καὶ νομίζειν πᾶσαν ἰδίαν, ὥσπερ ὁ Λάκων εἶπεν, ἧς ἂν τὸ δόρυ ἐφικνῆται, Νομᾶς +Νομᾶς] Νουμᾶς in some mss. +δὲ Πομπίλιος, ἀνὴρ δίκαιος καὶ πολιτικὸς ὢν καὶ φιλόσοφος γενόμενος, τήν τε +χώραν ὡρίσατο πρὸς τοὺς γειτνιῶντας καὶ τοῖς ὅροις ἐπιφημίσας τὸν Τέρμινον ὡς ἐπίσκοπον καὶ φύλακα φιλίας καὶ εἰρήνης ᾤετο δεῖν αἵματος καὶ φόνου καθαρὸν καὶ ἀμίαντον διαφυλάττειν; +

+
+
+ +

+διὰ τί δούλαις τὸ τῆς Λευκοθέας ἱερὸν +ἄβατόν ἐστι, μίαν δὲ μόνην αἱ γυναῖκες εἰσάγουσαι παίουσιν ἐπὶ κόρρης καὶ ῥαπίζουσιν; +

+

ἢ τὸ μὲν ταύτην ῥαπίζεσθαι σύμβολόν ἐστι τοῦ +μὴ ἐξεῖναι, κωλύουσι δὲ τὰς ἄλλας διὰ τὸν μῦθον; +ἡ γὰρ +Ἰνὼ ζηλοτυπήσασα δούλην ἐπὶ τῷ ἀνδρὶ λέγεται περὶ τὸν υἱὸν ἐκμανῆναι· τὴν δὲ δούλην +Ἕλληνες Αἰτωλίδα γένει φασὶν εἶναι, καλεῖσθαι δʼ Ἀντιφέραν. διὸ καὶ παρʼ ἡμῖν ἐν Χαιρωνείᾳ πρὸ τοῦ σηκοῦ τῆς Λευκοθέας ὁ νεωκόρος λαβὼν μάστιγα κηρύττει, μὴ δοῦλον εἰσιέναι μὴ δούλαν, +μὴ Αἰτωλὸν μὴ Αἰτωλάν. +

+
+
+ +

+διὰ τί παρὰ τῇ θεῷ ταύτῃ τοῖς μὲν ἰδίοις τέκνοις οὐκ εὔχονται τἀγαθὰ τοῖς δὲ τῶν ἀδελφῶν; + +

+

πότερον ὅτι φιλάδελφος μέν τις ἡ +Ἰνὼ καὶ τὸν +ἐκ τῆς ἀδελφῆς ἐτιθηνήσατο, αὐτὴ +αὐτή Patzig: ἡ. +δὲ περὶ τοὺς ἑαυτῆς παῖδας ἐδυστύχησεν ἢ καὶ ἄλλως ἠθικὸν +καὶ καλὸν τὸ ἔθος καὶ πολλὴν παρασκευάζον εὔνοιαν ταῖς οἰκειότησι;

+
+
+

+διὰ τί τῷ Ἡρακλεῖ πολλοὶ τῶν πλουσίων ἐδεκάτευον τὰς οὐσίας; +

+

πότερον ὅτι κἀκεῖνος ἐν Ῥώμῃ τῶν Γηρυόνου + βοῶν ἀπέθυσε τὴν δεκάτην, ἢ ὅτι Ῥωμαίους ὑπὸ +Τυρρηνῶν δεκατευομένους ἀπήλλαξεν; +

+

ἢ ταῦτα μὲν οὐκ ἔχει +ἔχει] εἶχε in some mss. τὴν ἱστορίαν ἀξιόπιστον, +ὡς δʼ ἀδηφάγῳ τινὶ τῷ Ἡρακλεῖ καὶ εὐθοίνῳ +δαψιλῶς καὶ ἀφθόνως ἀπέθυον; +

+

ἢ μᾶλλον ὡς ἐπαχθῆ τοῖς πολίταις τὸν +ὑπερβάλλοντα πλοῦτον κολούοντες καὶ καθάπερ εὐεξίας ἐπʼ ἄκρον εὐσωματούσης ἀφαιροῦντες, ᾤοντο μάλιστα +τιμᾶσθαι τὸν Ἡρακλέα καὶ χαίρειν ταῖς τοιαύταις ἀποχρήσεσι καὶ συστολαῖς τῶν περιττῶν, εὐτελῆ καὶ αὐτάρκη καὶ ἀπέριττον τῷ βίῳ γενόμενον;

+
+
+

+διὰ τί τὸν +Ἰανουάριον μῆνα νέου ἔτους ἀρχὴν λαμβάνουσι; +

+

+τὸ γὰρ παλαιὸν ὁ Μάρτιος ἠριθμεῖτο πρότερος, +ὡς ἄλλοις τε πολλοῖς δῆλόν ἐστι τεκμηρίοις καὶ μάλιστα τῷ τὸν πέμπτον ἀπὸ τοῦ Μαρτίου Πέμπτον καὶ τὸν ἕκτον Ἕκτον ὀνομάζεσθαι, καὶ τοὺς + ἄλλους ἐφεξῆς ἄχρι τοῦ τελευταίου, ὃν Δεκέμβριον καλοῦσιν ἀπὸ τοῦ Μαρτίου δέκατον ἀριθμούμενον. +ἐξ οὗ δὴ καὶ παρέστη τισὶν οἴεσθαι καὶ λέγειν ὡς +οὐ δώδεκα μησὶν ἀλλὰ δέκα συνεπλήρουν οἱ τότε Ῥωμαῖοι τὸν ἐνιαυτὸν ἐνίοις + ἐνίος Wyttenbach: ἐνίας. τῶν μηνῶν ἡμέρας + πλείονας τῶν τριάκοντα προστιθέντες. ἄλλοι δʼ +ἱστοροῦσι τὸν μὲν Δεκέμβριον ἀπὸ τοῦ Μαρτίου δέκατον εἶναι, τὸν δʼ +Ἰανουάριον ἑνδέκατον, τὸν +δὲ Φεβρουάριον δωδέκατον, ἐν ᾧ καθαρμοῖς τε χρῶνται καὶ τοῖς φθιμένοις ἐναγίζουσι τοῦ ἐνιαυτοῦ τελευτῶντος. μετατεθῆναι δὲ τούτους καὶ γενέσθαι τὸν +Ἰανουάριον πρῶτον, ὅτι τῇ νουμηνίᾳ τούτου τοῦ μηνός, ἣν ἡμέραν καλάνδας +Ἰανουαρίας καλοῦσιν, +οἱ πρῶτοι κατεστάθησαν ὕπατοι, τῶν βασιλέων +ἐκπεσόντων. +

+

πιθανώτεροι δʼ εἰσὶν οἱ λέγοντες ὅτι τὸν μὲν Μάρτιον ὁ Ῥωμύλος πολεμικὸς καὶ ἀρειμάνιος ὢν καὶ δοκῶν ἐξ Ἄρεος γεγονέναι προέταξε τῶν μηνῶν +ἐπώνυμον ὄντα τοῦ Ἄρεος· Νομᾶς +Νομᾶς the better spelling (cf. 267 c): νουμᾶς. +δʼ +αὖθις +εἰρηνικὸς γενόμενος καὶ πρὸς ἔργα τῆς γῆς φιλοτιμούμενος τρέψαι τὴν πόλιν ἀποστῆσαι δὲ τῶν πολεμικῶν, τῷ +Ἰανουαρίῳ τὴν ἡγεμονίαν ἔδωκε καὶ τὸν +Ἰανὸν εἰς τιμὰς προήγαγε μεγάλας, ὡς πολιτικὸν καὶ γεωργικὸν μᾶλλον ἢ πολεμικὸν +γενόμενον. ὅρα δὲ μὴ μᾶλλον ὁ Νομᾶς +Νομᾶς the better spelling (cf. 267 c): νουμᾶς. +τῇ φύσει προσήκουσαν ἀρχὴν ἔλαβε τοῦ ἔτους ὡς πρὸς ἡμᾶς. +καθόλου μὲν γὰρ οὐδέν ἐστι φύσει τῶν ἐν κύκλῳ περιφερομένων οὔτʼ ἔσχατον οὔτε πρῶτον, νόμῳ + δʼ ἄλλην ἄλλοι τοῦ χρόνου λαμβάνουσιν ἀρχὴν +ἄριστα δʼ οἱ τὴν μετὰ τροπὰς χειμερινὰς + λαμβάνοντες, ὁπηνίκα τοῦ πρόσω βαδίζειν πεπαυμένος +ὁ ἥλιος ἐπιστρέφει καὶ ἀνακάμπτει πάλιν πρὸς ἡμᾶς· γίγνεται γὰρ ἀνθρώποις +ἀνθρώποις F.C.B. (αὕτε Helmbold): αὐτοῖς. +τρόπον τινὰ κατὰ +φύσιν +κατὰ φύσινκαὶ φύσει. +τὸν μὲν τοῦ φωτὸς αὔξουσα χρόνον ἡμῖν, μειοῦσα δὲ τὸν τοῦ σκότους, ἐγγυτέρω δὲ ποιοῦσα τὸν κύριον καὶ ἡγεμόνα τῆς ῥευστῆς οὐσίας ἁπάσης.

+
+
+

+διὰ τί τῇ γυναικείᾳ θεῷ, ἣν Ἀγαθὴν καλοῦσιν, κοσμοῦσαι σηκὸν αἱ γυναῖκες οἴκοι +μυρσίνας οὐκ εἰσφέρουσι, καίτοι πᾶσι φιλοτιμούμεναι χρῆσθαι τοῖς βλαστάνουσι καὶ ἀνθοῦσι; +

+

πότερον, ὡς οἱ μυθολογοῦντες ἱστοροῦσι, Φαύνου +Φαυνοῦ Meziriacus: φαυλίου. +μὲν ἦν γυνὴ τοῦ μάντεως, οἴνῳ δὲ χρησαμένη + κρύφα καὶ μὴ λαθοῦσα ῥάβδοις ὑπὸ +τοῦ ἀνδρὸς ἐκολάσθη μυρσίνης, ὅθεν μυρσίνην μὲν οὐκ εἰσφέρουσιν, οἶνον δʼ αὐτῇ σπένδουσι, γάλα +προσαγορεύουσαι; +

+

ἢ πολλῶν μὲν ἁγναὶ μάλιστα δʼ ἀφροδισίων τὴν ἱερουργίαν ἐκείνην ἐπιτελοῦσιν; οὐ γὰρ μόνον ἐξοικίζουσι τοὺς ἄνδρας, ἀλλὰ καὶ πᾶν ἄρρεν ἐξελαύνουσι τῆς οἰκίας, ὅταν τὰ νενομισμένα τῇ θεῷ ποιῶσι. τὴν οὖν μυρσίνην ὡς ἱερὰν Ἀφροδίτης +Ἀφροδίτηςἀφροδίτῃ. +ἀφοσιοῦνται· καὶ γὰρ ἣν νῦν Μουρκίαν Ἀφροδίτην καλοῦσι, Μυρτίαν τὸ παλαιὸν ὡς ἔοικεν ὠνόμαζον.

+
+
+

+διὰ τί τὸν δρυοκολάπτην οἱ Λατῖνοι +σέβονται καὶ ἀπέχονται πάντες ἰσχυρῶς τοῦ ὄρνιθος; + +

+

+πότερον ὅτι τὸν Πῖκον λέγουσιν ὑπὸ φαρμάκων τῆς γυναικὸς μεταβαλεῖν τὴν φύσιν καὶ γενόμενον δρυοκολάπτην ἀποφθέγγεσθαι λόγια καὶ χρησμῳδεῖν τοῖς ἐρωτῶσιν; +

+

ἤ τοῦτο μὲν ἄπιστόν ἐστιν ὅλως καὶ τερατῶδες, +ἅτερος δὲ τῶν μύθων πιθανώτερος, ὡς ἄρα τοῖς περὶ Ῥωμύλον καὶ Ῥῶμον ἐκτεθεῖσιν οὐ μόνον λύκαινα θηλὴν ἐπεῖχεν, ἀλλὰ καὶ δρυοκολάπτης τις ἐπιφοιτῶν ἐψώμιζεν; ἐπιεικῶς γὰρ ἔτι καὶ νῦν ἐν + ἐν added by Bernardarkis + τοῖς ὑπωρείοις καὶ δρυμώδεσι τόποις ὅπου φαίνεται δρυοκολάπτης, ἐκεῖ καὶ λύκος, ὡς Νιγίδιος +Νιγίδιος Xylander: νίγιδος. + ἱστορεῖ. +

+

ἢ μᾶλλον, ὡς ἄλλον ἄλλου θεοῦ, καὶ τοῦτον +Ἄρεος ἱερὸν νομίζουσι τὸν ὄρνιν; καὶ γὰρ +εὐθαρσὴς καὶ γαῦρός ἐστι καὶ τὸ ῥύγχος οὕτως ἔχει +κραταιόν, ὥστε δρῦς ἀνατρέπειν, ὅταν κόπτων πρὸς τὴν ἐντεριώνην ἐξίκηται.

+
+
+

+διὰ τί τὸν +Ἰανὸν διπρόσωπον οἴονται γεγονέναι καὶ γράφουσιν οὕτω καὶ πλάττουσιν; +

+

πότερον ὅτι τῷ μὲν γένει Ἕλλην ἐκ Περραιβίας +ἦν, ὡς ἱστοροῦσιν, διαβὰς δʼ εἰς +Ἰταλίαν καὶ συνοικήσας τοῖς αὐτόθι βαρβάροις μετέβαλε καὶ γλῶτταν καὶ δίαιταν ἢ μᾶλλον ὅτι τοὺς περὶ τὴν +Ἰταλίαν φυτοῖς +φυτοῖς F.C.B. (σίτοις or σιτίος Kronenberg; ἀνθρώπους Abresch):. +ἀγρίοις καὶ ἀνόμοις χρωμένους ἔθεσιν εἰς ἕτερον βίου σχῆμα, πείσας γεωργεῖν καὶ πολιτεύεσθαι, μετέβαλε καὶ μετεκόσμησεν; +

+
+ +
+

+διὰ τί τὰ πρὸς + πρός]περί in the Life of Numa, chap. xxii. +τὰς ταφὰς πιπράσκουσιν ἐν + τῷ τεμένει τῷ Λιβιτίνης νομίζοντες Ἀφροδίτην εἶναι τὴν Λιβιτίνην; +

+

πότερον καὶ τοῦτο τῶν Νομᾶ τοῦ βασιλέως φιλοσοφημάτων ἕν ἐστιν, ὅπως μανθάνωσι μὴ δυσχεραίνειν τὰ τοιαῦτα μηδὲ φεύγειν ὡς μιασμόν; +

+

ἢ μᾶλλον ὑπόμνησίς ἐστι τοῦ φθαρτὸν εἶναι +τὸ γεννητόν, ὡς μιᾶς θεοῦ τὰς γενέσεις καὶ τὰς τελευτὰς ἐπισκοπούσης; καὶ γὰρ ἐν Δελφοῖς Ἀφροδίτης ἐπιτυμβίας ἀγαλμάτιόν ἐστι πρὸς ὃ +ὅ] ᾦ E. Kurtz. +τοὺς κατοιχομένους ἐπὶ τὰς χοὰς ἀνακαλοῦνται.

+
+
+

+διὰ τί τρεῖς τοῦ μηνὸς ἀρχὰς καὶ προθεσμίας ἔχουσιν, οὐ ταὐτὸ διάστημα τῶν ἡμερῶν μεταξὺ λαμβάνοντες; +

+

+πότερον, ὡς οἱ περὶ τὸν Ἰόβαν ἱστοροῦσιν, ὅτι ταῖς καλάνδαις ἐκάλουν τὸν δῆμον οἱ ἄρχοντες καὶ κατήγγελλον εἰς πέμπτην τὰς νώνας, +νώνας, etc., here and elsewhere; the mss. often have νόννας, etc. +εἰδοὺς δʼ ἡμέραν ἱερὰν ἐνόμιζον; +

+

ἢ μᾶλλον ὅτι ταῖς τῆς σελήνης διαφοραῖς ὁρίζοντες τὸν χρόνον, ἑώρων ἐν τρισὶ γιγνομένην διαφοραῖς τὴν σελήνην κατὰ μῆνα ταῖς μεγίσταις, +πρώτῃ μὲν ὅτε κρύπτεται σύνοδον ποιησαμένη πρὸς ἥλιον, δευτέρᾳ +πρώτῃ ...δευτέρᾳ Bernardakis: πρώτη ...δευτέρα +δʼ ὅταν ἐκφυγοῦσα τὰς αὐγὰς τοῦ ἡλίου καταφανὴς πρῶτον ἐπὶ δυσμῶν γένηται, τρίτῃ δὲ τῇ περὶ τὴν πλήρωσιν αὐτῆς πανσελήνου + γενομένης +γενομένης Madvig: γινομένης. + ; ὀνομάζουσι δὲ τὸν μὲν ἀφανισμὸν αὐτῆς καὶ τὴν κρύψιν καλάνδας, ὅτι πᾶν τὸ + κρύφα καὶ λάθρα κλάμ καὶ κηλάρι +κηλάρι an obvious correction, first adopted by H.J. Rose: κήλαρε or κηλάρε (E). + τὸ λανθάνειν· τὴν δὲ πρώτην φάσιν +φάσιν Polus and Leonicus: φασί. +νώνας +νώνας, etc., here and elsewhere; the mss. often have νόννας, etc. + τῷ δικαιοτάτῳ τῶν ὀνομάτων, νουμηνίαν οὖσαν· καὶ γὰρ αὐτοὶ τὸ νέον καὶ καινὸν ὥσπερ ἡμεῖς +προσαγορεύουσι· τὰς δʼ εἰδοὺς ἢ διὰ τὸ κάλλος καὶ +τὸ εἶδος ὁλοκλήρου καθισταμένης τῆς σελήνης ἢ +τῷ Διὶ τὴν ἐπωνυμίαν ἀποδιδόντες. +ἀποδιδόντες] ἐπιδιδόντες in all mss. but E. +οὐ δεῖ δὲ τῶν ἡμερῶν τὸν ἀκριβέστατον ἀριθμὸν διώκειν οὐδὲ τὸ +τὸ E. Kurtz: τῷ. +παρʼ ὀλίγον συκοφαντεῖν, ὅπου καὶ νῦν ἐπίδοσιν τοσαύτην ἀστρολογίας ἐχούσης, περιγίγνεται τῆς ἐμπειρίας τῶν μαθηματικῶν ἡ τῆς κινήσεως +ἀνωμαλία διαφεύγουσα τὸν λόγον. +

+
+
+ +

+διὰ τί τὴν μετὰ καλάνδας ἡμέραν καὶ +νώνας +νώνας, etc., here and elsewhere; the mss. often have νόννας, etc. +καὶ εἰδοὺς ἀνέξοδον καὶ ἀνεκδήμητον τίθενται; +

+

πότερον, ὡς οἱ πλεῖστοι νομίζουσι καὶ Λίβιος ἱστορεῖ, ὅτι +ὅτι omitted in most mss., but found in E. +μετὰ τὰς Κυιντιλίας εἰδούς, ἃς νῦν Ἰουλίας καλοῦσιν, ἐξάγοντες +ἐξάγοντες] ἐξαγαγόντες Helmbold. +οἱ χιλίαρχοι τὸ στράτευμα περὶ τὸν Ἀλίαν +Ἀλίαν the usual spelling: Ἀλλιαν. +ποταμὸν ἐκρατήθησαν ὑπὸ Κελτῶν μάχῃ καὶ τὴν πόλιν ἀπώλεσαν; νομισθείσης δὲ τῆς +τῆς added by Meziriacus. +μετὰ τὰς εἰδοὺς ἀποφράδος προήγαγεν +προήγαγεν Wyttenbach: προσταγέν. +ὥσπερ φιλεῖ πορρωτέρω τὸ ἔθος ἡ + +δεισιδαιμονία καὶ κατέστησεν εἰς τὴν αὐτὴν εὐλάβειαν +τήν τε μετὰ νώνας καὶ τὴν μετὰ καλάνδας; +

+

+ἤ τοῦτο μὲν ἔχει πολλὰς ἀλογίας + ἀλογίας] ἀντιλογίας in some mss.; ἄλλῃ τε γὰρ ἡμέρᾳ τὴν μάχην ἡττήθησαν, ἣν Ἀλιάδα + Ἀλάδα the usual spelling: Ἀλλιάδα. διὰ τὸν ποταμὸν καλοῦντες ἀφοσιοῦνται, καὶ πολλῶν ἀποφράδων οὐσῶν οὐκ ἐν παντὶ μηνὶ τὰς ὁμωνύμους παραφυλάττουσιν, ἀλλʼ ἑκάστην ἐν ᾧ συνέτυχε, τὸ +τε ταῖς μετὰ νώνας καὶ καλάνδας ἁπλῶς ἁπάσαις + ἁπάσαις] all mss. but one have ἁπάσας. +προστρίψασθαι τὴν δεισιδαιμονίαν ἀπιθανώτατον. +

+

ὅρα δὴ μή, καθάπερ τῶν μηνῶν τὸν μὲν πρῶτον +ὀλυμπίοις θεοῖς ἱέρωσαν, τὸν δὲ δεύτερον χθονίοις +ἐν ᾧ καὶ καθαρμούς τινας τελοῦσι καὶ τοῖς +κατοιχομένοις ἐναγίζουσιν, οὕτω καὶ + καί omitted in all mss. but E. +τῶν ἡμερῶν τὰς μὲν οἷον ἀρχὰς καὶ κυρίας ὥσπερ εἴρηται τρεῖς +οὔσας ἑορτασίμους καὶ ἱερὰς ἔθεντο, τὰς δʼ ἐφεξῆς δαίμοσι καὶ φθιτοῖς ἐπιφημίσαντες ἀποφράδας καὶ ἀπράκτους ἐνόμισαν. καὶ γὰρ Ἕλληνες ἐν τῇ +νουμηνίᾳ τοὺς θεοὺς σεβόμενοι, τὴν δευτέραν ἥρωσι +καὶ δαίμοσιν ἀποδεδώκασι καὶ τῶν κρατήρων ὁ δεύτερος ἥρωσιν ἐπικίρναται καὶ ἡρωίσι. καὶ ὅλως +ἀριθμός τις ὁ χρόνος, ἀριθμοῦ δὲ θεῖον ἡ ἀρχή μονὰς γάρ ἐστιν. ἡ δὲ μετʼ αὐτὴν δυὰς ἀντίπαλος + τῇ ἀρχῇ καὶ ἀρτίων πρώτη. τὸ δʼ ἄρτιον ἐνδεὲς + καὶ ἀτελὲς καὶ ἀόριστον, ὥσπερ αὖ τὸ περιττὸν ὥρισται καὶ περαίνει καὶ τέλειόν ἐστι. διὸ καὶ +νῶναι μὲν ἐπιβάλλουσι διὰ πέμπτης καλάνδαις, +νώναις δʼ εἰδοὶ διʼ ἐνάτης. ὁρίζουσι γὰρ οἱ +περιττοὶ τὰς ἀρχάς· οἱ δὲ μετὰ τὰς ἀρχὰς ἄρτιοι ὄντες +οὐκ ἔχουσι τάξιν οὐδὲ δύναμιν, ὅθεν οὐκ ἄρχονται πράξεως οὐδʼ ἀποδημίας ἐν ταύταις. +

+

ἢ καὶ τὸ τοῦ Θεμιστοκλέους ἔχει λόγον, +ἐρίσαι ποτὲ τὴν ὑστεραίαν πρὸς τὴν ἑορτήν, ἐκείνης μὲν ἀσχολίαν καὶ κόπον ἐχούσης πολύν, αὐτὴν δὲ +παρέχουσαν + αὐτὴν δὲ παρέχουσαν Bernardakis: αὐτὴ δὲ παρέχουσα. +μετὰ σχολῆς καὶ ἡσυχίας ἀπολαῦσαι τῶν παρεσκευασμένων πρὸς τὴν ἑορτὴν +ἀποκρίνασθαι +ἀποκίνασθαι Aldine edition: ἀποκρίωεσθαι. +δὲ πρὸς ταῦτα τὴν ἑορτὴν ἀληθῆ λέγεις, +ἀλλʼ ἐμοῦ μὴ γενομένης οὐδʼ +ἂν σὺ ἦσθα +ἦσθα 320 F, infra, and Life of Themistocles: ἦς. + ; ταῦτα +δʼ +ὁ Θεμιστοκλῆς πρὸς τοὺς αὖθις ἔλεγε στρατηγοὺς τῶν Ἀθηναίων ὡς οὐκ ἂν οὐδαμοῦ φανέντας, εἰ μὴ τὴν πόλιν αὐτὸς ἔσῳσεν. +

+

ἐπεὶ τοίνυν πᾶσα μὲν ἀξία σπουδῆς ἀποδημία καὶ πρᾶξις οἰκονομίας δεῖται καὶ παρασκευῆς, Ῥωμαῖοι δὲ τὸ παλαιὸν ἐν ταῖς ἑορταῖς οὐδὲν +ᾠκονόμουν οὐδʼ +ἐφρόντιζον ἀλλʼ +ἢ περὶ τοὺς θεοὺς +ἠσχολοῦντο καὶ τοῦτʼ ἔπραττον, ὥσπερ ἔτι νῦν +προκηρύττουσιν οἱ ἱερεῖς ἐπὶ τὰς θυσίας βαδίζοντες, +εἰκότως εὐθὺς οὐκ ἐξεδήμουν μετὰ τὰς ἑορτὰς οὐδʼ ἔπραττον ἀπαράσκευοι γὰρ ἦσαν, ἀλλʼ + +ἐκφροντίζοντες οἴκοι καὶ παρασκευαζόμενοι τὴν ἡμέραν ἐκείνην διετέλουν. +

+

ἢ καθάπερ ἔτι νῦν προσευξάμενοι καὶ προσκυνήσαντες ἐν τοῖς ἱεροῖς ἐπιμένειν καὶ καθίζειν +εἰώθασιν, οὕτως οὐκ εὐθὺς ἐπέβαλλον ταῖς ἱεραῖς ἡμέραις τὰς ἐνεργούς, ἀλλʼ ἐποίουν τι διάλειμμα καὶ διάστημα, πολλὰ τῶν πραγμάτων δυσχερῆ καὶ ἀβούλητα φερόντων;

+
+
+

+διὰ τί λευκὰ φοροῦσιν ἐν τοῖς πένθεσιν αἱ γυναῖκες ἱμάτια καὶ λευκοὺς κεκρυφάλους; +

+

πότερον ὡς τοὺς μάγους φασὶν πρὸς τὸν Ἅιδην +καὶ τὸ σκότος ἀντιταττομένους, τῷ δὲ φωτεινῷ καὶ λαμπρῷ συνεξομοιοῦντας ἑαυτοὺς τοῦτο ποιεῖν; +

+

ἤ, καθάπερ τὸ σῶμα τοῦ τεθνηκότος +ἀμφιεννύουσι λευκοῖς, καὶ τοὺς προσήκοντας ἀξιοῦσι; τὸ +δὲ σῶμα κοσμοῦσιν οὕτως, ἐπεὶ μὴ δύνανται τὴν +ψυχήν· βούλονται δʼ ἐκείνην λαμπρὰν καὶ καθαρὰν +προπέμπειν, ὡς ἀφειμένην ἤδη καὶ διηγωνισμένην +μέγαν ἀγῶνα καὶ ποικίλον. +

+

ἢ τὸ μὲν λιτὸν ἐν τούτοις μάλιστα καὶ τὸ +ἁπλοῦν πρέπει; τῶν δὲ βαπτῶν τὰ μὲν καὶ πολυτέλειαν ἐμφαίνει τὰ δὲ περιεργίαν· οὐ γὰρ +ἧττον ἔστι πρὸς τὸ μέλαν ἢ τὸ ἁλουργὸν εἰπεῖν, + +δολερὰ μὲν τὰ εἵματα, δολερὰ δὲ τὰ χρώματα. +χρίματα Hatzidakis and S.A. Naber; cf. Herod.iii.22 and Moralia, 646 B and 863 E. +τὸ δʼ +αὐτόχρουν μέλαν οὐχ ὑπὸ τέχνης ἀλλὰ + φύσει, βαπτόν ἐστι, καὶ μεμειγμένον τῷ σκιώδει κεκράτηται. +κεκράτηται] κέκραται in some mss. +μόνον οὖν τὸ λευκὸν εἰλικρινὲς καὶ +ἀμιγὲς καὶ ἀμίαντόν ἐστι βαφῇ καὶ ἀμίμητον +ἀμίμητον] ἄμικτον Meziriacus., +οἰκειότατον οὖν τοῖς θαπτομένοις. καὶ γὰρ ὁ +τεθνηκὼς ἁπλοῦν τι γέγονε καὶ ἀμιγὲς καὶ καθαρὸν, ἀτεχνῶς οὐδὲν ἀλλʼ +ἢ φαρμάκου δευσοποιοῦ τοῦ σώματος ἀπηλλαγμένος. ἐν δʼ +Ἄργει λευκὰ +φοροῦσιν ἐν τοῖς πένθεσιν, ὡς Σωκράτης φησίν, +ὑδατόκλυστα.

+
+
+

+διὰ τί πᾶν τεῖχος ἀβέβηλον καὶ ἱερὸν + νομίζουσι, τὰς δὲ πύλας οὐ νομίζουσιν; +

+

ἦ καθάπερ ἔγραψε Βάρρων τὸ μὲν τεῖχος ἱερὸν δεῖ νομίζειν, ὅπως ὑπὲρ αὐτοῦ μάχωνται προθύμως καὶ ἀποθνήσκωσιν; οὕτω γὰρ δοκεῖ καὶ Ῥωμύλος ἀποκτεῖναι τὸν ἀδελφὸν ὡς ἄβατον καὶ ἱερὸν τόπον +ἐπιχειροῦντα διαπηδᾶν καὶ ποιεῖν ὑπερβατὸν καὶ βέβηλον. +

+

τὰς δὲ πύλας οὐχ οἷόν τʼ ἦν ἀφιερῶσαι, διʼ ὧν ἄλλα τε πολλὰ τῶν ἀναγκαίων καὶ τοὺς νεκροὺς ἐκκομίζουσιν. ὅθεν οἱ πόλιν ἀπʼ ἀρχῆς κτίζοντες ὅσον ἂν μέλλωσι τόπον ἀνοικοδομεῖν ἐπίασιν +ἀρότρῳ, βοῦν ἄρρενα καὶ θήλειαν ὑποζεύξαντες· ὅταν +δὲ τὰ τείχη περιορίζωσι, τὰς τῶν πυλῶν χώρας + διαμετροῦντες τὴν ὕνιν ὑφαιροῦσι, καὶ + μεταφέρουσιν οὕτω τὸ ἄροτρον, ὡς τὴν ἀρουμένην πᾶσαν +ἱερὰν καὶ ἄσυλον ἐσομένην.

+
+
+

+διὰ τί τοὺς παῖδας, ὅταν ὀμνύωσι τὸν Ἡρακλέα, κωλύουσιν ὑπὸ στέγῃ τοῦτο ποιεῖν καὶ κελεύουσιν εἰς ὕπαιθρον προϊέναι; +

+

πότερον, ὡς ἔνιοι λέγουσιν, οὐκ οἰκουρίᾳ τὸν Ἡρακλέα χαίρειν ἀλλʼ +ὑπαίθρῳ βίῳ καὶ θυραυλίαις νομίζοντες; +

+

ἢ μᾶλλον, ὅτι τῶν θεῶν οὐκ ἐπιχώριος οὗτος ἀλλὰ πόρρωθεν καὶ ξένος; οὐδὲ γὰρ τὸν Διόνυσον +ὀμνύουσιν ὑπὸ στέγῃ, +στέγῃ as above: all mss. except E have στέγην. +ξένον ὄντα καὶ αὐτόν, εἴπερ ἐστὶ ἀπὸ Νύσης. +ἀπὸ Νύσης F.C.B.: διόνυσος. +

+

+ἢ ταῦτα μὲν λέγεται, καὶ παίζεται πρὸς τοὺς παῖδας, ἄλλως δʼ +ἐπίσχεσίς ἐστι τῆς πρὸς τὸν ὅρκον εὐχερείας καὶ ταχύτητος τὸ γιγνόμενον, ὡς Φαβωρῖνος ἔλεγε; τὸ γὰρ ὥσπερ ἐκ παρασκευῆς μέλλησιν ἐμποιεῖ καὶ βουλεύσασθαι δίδωσι. συμβάλοιτο δʼ +ἄν τις τῷ Φαβωρίνῳ πρὸς τὸ μὴ κοινὸν +ἀλλʼ ἴδιον εἶναι τοῦ θεοῦ τούτου τὸ γιγνόμενον ἐκ τῶν περὶ Ἡρακλέους λεγομένων. ἱστορεῖται γὰρ +οὕτως +οὕτως Wyttenbach: οὗτος. +εὐλαβὴς γεγονέναι πρὸς ὅρκον, ὥσθʼ +ἅπαξ +ὀμόσαι καὶ μόνῳ Φυλεῖ τῷ Αὐγέου· διὸ καὶ τὴν +Πυθίαν προφέρειν τὰ ὅρκια πάντα +πάντα F.C.B.: ταῦτα. +Λακεδαιμονίοις +ὡς +ἐμπεδοῦσι λῷον εἴη καὶ ἄμεινον. +

+
+
+ +

+διὰ τί τὴν γαμουμένην οὐκ ἐῶσιν αὐτὴν ὑπερβῆναι τὸν οὐδὸν τῆς οἰκίας, ἀλλʼ ὑπεραίρουσιν +οἱ προπέμποντες; + +

+

πότερον ὅτι καὶ τὰς πρώτας γυναῖκας ἁρπάσαντες +οὕτως εἰσήνεγκαν, αὐταὶ δʼ οὐκ εἰσῆλθον; +

+

ἢ βούλονται δοκεῖν εἰσιέναι βιαζομένας οὐχ ἑκούσας, ὅπου μέλλουσι διαλύειν τὴν παρθενίαν; +

+

ἢ σύμβολόν ἐστι τοῦ μηδʼ ἐξιέναι διʼ +αὐτῆς μηδὲ καταλιπεῖν τὴν οἰκίαν, εἰ μὴ βιασθείη, καθάπερ καὶ εἰσῆλθε βιασθεῖσα; καὶ γὰρ παρʼ ἡμῖν ἐν Βοιωτίᾳ καίουσι πρὸ τῆς θύρας τὸν ἄξονα τῆς ἁμάξης, +ἐμφαίνοντες δεῖν τὴν νύμφην ἐμμένειν ὡς ἀνῃρημένου +τοῦ ἀπάξοντος.

+
+
+

+διὰ τί τὴν νύμφην εἰσάγοντες λέγειν +κελεύουσιν, ὅπου σὺ Γάιος, +Γάιος] all mss. except E have γαὶς. +ἐγὼ Γαΐα. ʼ; +

+

πότερον ὥσπερ ἐπὶ ῥητοῖς εὐθὺς εἴσεισι τῷ +κοινωνεῖν ἁπάντων καὶ συνάρχειν, καὶ τὸ μὲν δηλούμενόν +ἐστιν ὅπου σὺ κύριος καὶ οἰκοδεσπότης, +καὶ ἐγὼ κυρία καὶ οἰκοδέσποινα ; τοῖς δʼ +ὀνόμασι +τούτοις ἄλλως +ἄλλως] all mss. except E have ἄλλοις. +κέχρηνται κοινοῖς οὖσιν, ὥσπερ οἱ +νομικοὶ Γάιον Σήιον καὶ Λούκιον Τίτιον, καὶ οἱ +φιλόσοφοι Δίωνα καὶ Θέωνα παραλαμβάνουσιν. +

+

ἢ διὰ Γαΐαν Καικιλίαν καλὴν καὶ ἀγαθὴν γυναῖκα, τῶν Ταρκυνίου παίδων ἑνὶ συνοικήσασαν, +ἧς ἐν τῷ τοῦ Σάγκτου ἱερῷ χαλκοῦς ἀνδριὰς +ἕστηκεν; ἔκειτο δὲ πάλαι καὶ σανδάλια καὶ ἄτρακτος, τὸ μὲν οἰκουρίας αὐτῆς, τὸ δʼ ἐνεργείας σύμβολον. +

+
+
+ + +

+διὰ τί ὁ πολυθρύλητος ᾄδεται Ταλάσιος +ἐν τοῖς γάμοις; +

+

πότερον ἀπὸ τῆς ταλασίας; καὶ γὰρ τὸν τάλαρον τάλασον +τάλασον Xylander: τάλαντον. +ὀνομάζουσι· καὶ τὴν νύμφην εἰσάγοντες νάκος ὑποστρωννύασιν +ὑποστρωννύασιν] all mss. except E have ὑποστρωννύουσιν. +· αὐτὴ δʼ εἰσφέρει μὲν ἠλακάτην καὶ τὴν ἄτρακτον, ἐρίῳ δὲ τὴν θύραν περιστέφει, τοῦ ἀνδρός. +

+

ἢ τὸ λεγόμενον +ὑπὸ τῶν ἱστορικῶν ἀληθές, ὅτι νεανίας ἦν τις λαμπρὸς ἐν τοῖς πολεμικοῖς καὶ τἄλλα χρηστὸς ὄνομα Ταλάσιος; ἐπεὶ δʼ +ἥρπαζον +οἱ Ῥωμαῖοι τὰς τῶν Σαβίνων θυγατέρας ἐλθούσας + ἐπὶ θέαν, ἐκομίζετο τῷ Ταλασίῳ παρθένος ἐκπρεπὴς τὴν ὄψιν ὑπὸ δημοτικῶν τινων καὶ πελατῶν +πελατῶν Wyttenbach: πελαστῶν +τοῦ Ταλασίου, βοώντων ὑπὲρ ἀσφαλείας καὶ τοῦ μηδένα πελάζειν μηδʼ ἀντιλαμβάνεσθαι τῆς παιδός, +ὡς Ταλασίῳ γυνὴ φέροιτο. τιμῶντες οὖν οἱ λοιποὶ τὸν Ταλάσιον καὶ συνευχόμενοι καὶ συνευφημοῦντες +εἵποντο καὶ παρέπεμπον· ὅθεν, εὐτυχοῦς γάμου + γενομένου, καὶ τοῖς ἄλλοις εἰθίσθησαν ἐπιφωνεῖν +τὸν Ταλάσιον, ὥσπερ Ἕλληνες τὸν Ὑμέναιον.

+
+
+

+διὰ τί τοῦ Μαΐου μηνὸς περὶ τὴν +πανσέληνον ἀπὸ τῆς ξυλίνης γεφύρας εἴδωλα ῥιπτοῦντες +ἀνθρώπων εἰς τὸν ποταμὸν Ἀργείους τὰ ῥιπτούμενα καλοῦσιν; +

+

ἢ τὸ παλαιὸν οἱ περὶ τὸν τόπον οἰκοῦντες + βάρβαροι τοὺς ἁλισκομένους Ἕλληνας οὕτως +ἀπώλλυσαν; Ἡρακλῆς δὲ θαυμασθεὶς ὑπʼ αὐτῶν ἔπαυσε μὲν τὴν ξενοκτονίαν, ἐδίδαξε δὲ τὸ ἔθος καὶ τὴν δεισιδαιμονίαν ἀπομιμουμένους εἴδωλα ῥιπτεῖν, +Ἀργείους δὲ τοὺς Ἕλληνας οἱ παλαιοὶ πάντας ὁμαλῶς +προσηγόρευον. εἰ μὴ νὴ Δία τῶν Ἀρκάδων πολεμίους καὶ τοὺς Ἀργείους διὰ τὴν γειτνίασιν + ἡγουμένων, οἱ περὶ Εὔανδρον ἐκ τῆς Ἑλλάδος φυγόντες καὶ κατοικήσαντες αὐτόθι τὴν μνησικακίαν καὶ τὴν ἔχθραν διεφύλαττον.

+
+
+

+διὰ τί τὸ παλαιὸν οὐκ ἐδείπνουν ἔξω χωρὶς τῶν υἱῶν ἔτι τὴν παιδικὴν ἡλικίαν ἐχόντων; +

+

ἢ τοῦτο μὲν καὶ Λυκοῦργος εἴθισε, τοὺς παῖδας +ἐπεισάγων τοῖς φιδιτίοις, ὅπως ἐθίζωνται μὴ +θηριωδῶς μηδʼ ἀτάκτως ἀλλὰ μετʼ εὐλαβείας ταῖς ἡδοναῖς προσφέρεσθαι, τοὺς πρεσβυτέρους οἷον +ἐπισκόπους καὶ θεατὰς ἔχοντες; οὐκ ἔλαττον δὴ +τοῦτο καὶ +δὴ τοῦτο καὶ] δὲ τούτου καὶ τὸ H. Richards. +τοὺς πατέρας αὐτοὺς μᾶλλον +αἰδεῖσθαι καὶ σωφρονεῖν τῶν υἱῶν παρόντων· ὅπου γὰρ +ἀναισχυντοῦσι γέροντες, ὥς φησιν ὁ Πλάτων, ἐνταῦθʼ +ἀνάγκη καὶ νέους ἀναισχυντοτάτους εἶναι.

+
+
+

+διὰ τί τῶν ἄλλων Ῥωμαίων ἐν τῷ +Φεβρουαρίῳ μηνὶ ποιουμένων χοὰς καὶ ἐναγισμοὺς τοῖς τεθνηκόσι +Δέκιμος Βροῦτος, ὡς Κικέρων +ἱστόρηκεν, ἐν τῷ Δεκεμβρίῳ τοῦτʼ ἔπραττεν; ἦν + +δʼ οὗτος ὁ Λυσιτάνειαν ἐπελθὼν καὶ πρῶτος +ἐπέκεινα στρατῷ διαβὰς τὸν τῆς Λήθης ποταμόν. +

+

πότερον, ὥσπερ ἡμέρας ληγούσης καὶ μηνὸς φθίνοντος εἰώθασιν ἐναγίζειν οἱ πολλοί, λόγον ἔχει +καὶ τοῦ ἐνιαυτοῦ καταστρέφοντος ἐν τῷ τελευταίῳ μηνὶ τιμᾶν τοὺς τεθνηκότας; ἔστι, δὲ τῶν μηνῶν τελευταῖος ὁ Δεκέμβριος. +

+

ἢ χθονίων μὲν αἱ τιμαὶ θεῶν, τιμᾶν δὲ τοὺς χθονίους ὡραῖόν ἐστι, τῶν καρπῶν ἁπάντων + εἰληφότων συντέλειαν; +

+

ἤ ὅτε κινοῦσι τὴν γῆν ἀρχόμενοι σπόρου μεμνῆσθαι μάλιστα τῶν κάτω προσήκει; +

+

ἢ Κρόνῳ μὲν οὗτος ὁ μὴν ὑπὸ Ῥωμαίων καθιέρωται, Κρόνον δὲ τῶν κάτω θεῶν οὐ τῶν ἄνω νομίζουσιν; +

+

ἤ μεγίστης αὐτοῖς ἑορτῆς τῶν Κρονίων +καθεστώσης καὶ συνουσίας τε πλείστας καὶ ἀπολαύσεις ἔχειν δοκούσης, ἔδοξε καὶ ταύτης ἀπονέμειν τινὰς ἀπαρχὰς τοῖς τεθνηκόσιν; +

+

ἢ τοῦτο, τὸ +τοῦτο, τὸ Bernardakis: τοῦτο. +μόνον Βροῦτον ἐναγίζειν ἐν τῷ μηνὶ +τούτῳ, καθόλου ψεῦδός ἐστι; καὶ γὰρ τῇ Λαρεντίᾳ +ποιοῦσι τὸν ἐναγισμὸν καὶ χοὰς ἐπιφέρουσιν ἐπὶ τὸν τάφον τοῦ Δεκεμβρίου μηνός.

+
+
+

+διὰ τί δὲ τὴν Λαρεντίαν, ἑταίραν γεγενημένην, + οὕτω τιμῶσιν; +

+

ἄλλην γὰρ εἶναι Λαρεντίαν Ἄκκαν ἱστοροῦσι +τὴν Ῥωμύλου τροφόν, ἣν τῷ Ἀπριλλίῳ μηνὶ + τιμῶσι. τῇ δʼ ἑταίρᾳ Λαρεντίᾳ Φαβόλαν +ἐπίκλησιν εἶναι λέγουσιν, ἐγνωρίσθη δὲ διὰ τοιαύτην αἰτίαν. ζάκορός τις Ἡρακλέους, ὡς ἔοικεν, +ἀπολαύων σχολῆς ἔθος εἶχεν ἐν πεττοῖς καὶ κύβοις τὰ πολλὰ διημερεύειν· καί ποτε, τῶν εἰωθότων παίζειν +σὺν αὐτῷ καὶ μετέχειν τῆς τοιαύτης διατριβῆς κατὰ τύχην μηδενὸς παρόντος, ἀδημονῶν τὸν θεὸν +προυκαλεῖτο διαβαλέσθαι τοῖς κύβοις πρὸς αὐτὸν ὥσπερ ἐπὶ ῥητοῖς, νικήσας μὲν εὑρέσθαι τι παρὰ τοῦ θεοῦ + χρηστόν, ἂν δὲ λειφθῇ, δεῖπνον αὐτὸς τῷ θεῷ +παρασχεῖν καὶ μείρακα καλὴν συναναπαυσομένην. +ἐκ τούτου δὲ τοὺς κύβους προθέμενος, τὸν μὲν +ὑπὲρ ἑαυτοῦ, τὸν +τὸν . . . τὸν] τὴν . . . τὴν in all mss. except E. +δʼ +ὑπὲρ τοῦ θεοῦ βαλὼν ἐλείφθη. +ταῖς οὖν προκλήσεσιν ἐμμένων τράπεζάν τε λαμπροτέραν παρεσκεύασε τῷ θεῷ, καὶ τὴν Λαρεντίαν +παραλαβὼν ἐμφανῶς ἑταιροῦσαν εἱστίασε καὶ +κατέκλινεν ἐν τῷ ἱερῷ καὶ τὰς θύρας ἀπιὼν ἔκλεισε. λέγεται δὲ νύκτωρ ἐντυχεῖν αὐτῇ τὸν θεὸν οὐκ ἀνθρωπίνως καὶ κελεῦσαι βαδίζειν ἕωθεν εἰς ἀγοράν, + ᾧ δʼ +ἂν ἐντύχῃ πρώτῳ, προσέχειν μάλιστα καὶ +ποιεῖσθαι φίλον. ἀναστᾶσαν οὖν τὴν Λαρεντίαν βαδίζειν, καὶ συντυχεῖν τινι τῶν πλουσίων ἀγάμων +δὲ καὶ παρηκμακότων ὄνομα Ταρρουτίῳ +Ταρρουτίῳ] Carrutius in Macrobius, Saturnalia, i.10.14 and 17.· +γνωρισθεῖσαν δὲ τούτῳ καὶ ζῶντος ἄρχειν τοῦ οἴκου καὶ κληρονομῆσαι τελευτήσαντος· ὕστερον δὲ χρόνοις + αὐτὴν τελευτῶσαν τῇ πόλει τὴν οὐσίαν ἀπολιπεῖν ʼ διὸ τὰς τιμὰς ἔχειν ταύτας.

+
+
+

+διὰ τί πύλην μίαν θυρίδα καλοῦσι, τὴν γὰρ +ʼ φενέστραν +φενέστραν as in 322 F and elsewhere: παινέστραν. +ʼ τοῦτο σημαίνει, +σημαίνει] an obvious correction for σημαίνειν, the infinitive and the indicative being not infrequently confused un the mss. +καὶ παρʼ αὐτὴν ὁ +καλούμενος Τύχης θάλαμός ἐστι; +

+

πότερον ὅτι Σέρβιος ὁ βασιλεὺς εὐτυχέστατος +γενόμενος δόξαν ἔσχε τῇ Τύχῃ συνεῖναι φοιτώσῃ + διὰ θυρίδος πρὸς αὐτόν; +

+

ἢ τοῦτο μὲν μῦθός ἐστιν, ἐπεὶ δὲ Ταρκυνίου Πρίσκου τοῦ βασιλέως ἀποθανόντος ἡ γυνὴ Τανακυλλὶς ἔμφρων οὖσα καὶ βασιλικὴ διὰ θυρίδος +προκύψασα τοῖς πολίταις ἐνέτυχε καὶ συνέπεισεν +ἀποδεῖξαι βασιλέα τὸν Σέρβιον, ἔσχε ταύτην ὁ +τόπος τὴν ἐπωνυμίαν;

+
+
+

+διὰ τί τῶν τοῖς θεοῖς ἀνατιθεμένων μόνα +τὰ σκῦλα νενόμισται περιορᾶν ἀφανιζόμενα τῷ +χρόνῳ, καὶ μήτε προκινεῖν +προκινεῖν F.C.B.; προσκαινοῦν Wyttenbach; προσκαττύειν (?) S.A. Naber: προσκθνεῖν. +μήτʼ ἐπισκευάζειν; +

+

πότερον ἵνα τὴν δόξαν οἰόμενοι τοῖς πρώτοις +συνεκλιπεῖν ἀεί τι πρόσφατον ὑπόμνημα τῆς ἀρετῆς + ζητῶσι κομίζειν; +

+

ἢ μᾶλλον ὅτι τοῦ χρόνου τὰ σημεῖα τῆς πρὸς τοὺς πολεμίους διαφορᾶς ἀμαυροῦντος, αὐτοὺς +ἀναλαμβάνειν καὶ καινοποιεῖν ἐπίφθονόν ἐστι καὶ φιλαπέχθημον; οὐδὲ γὰρ παρʼ Ἕλλησιν οἱ πρῶτοι + λίθινον καὶ χαλκοῦν στήσαντες τρόπαιον +εὐδοκιμοῦσιν.

+
+
+

+διὰ τί Κόιντος Μέτελλος ἀρχιερεὺς γενόμενος καὶ τἄλλα δοκῶν φρόνιμος εἶναι καὶ πολιτικὸς ἀνὴρ ἐκώλυεν οἰωνίζεσθαι μετὰ τὸν Σεξτίλιον μῆνα τὸν νῦν Αὔγουστον προσαγορευόμενον; +

+

πότερον ὅτι καθάπερ ἡμέρας ἀκμαζούσης ἢ ἀρχομένης πράττομεν τὰ τοιαῦτα καὶ μηνὸς ἱσταμένου καὶ αὐξομένου, τὰς δʼ ἀποκλίτους ὡς + ἀχρηματίστους φυλαττόμεθα, παραπλησίως τὸν μετὰ μῆνας ὀκτὼ χρόνον +ὥσπερ ἑσπέραν τινὰ τοῦ ἐνιαυτοῦ καὶ δείλην ἀποκλίνοντος ἤδη καὶ φθίνοντος +ἐνόμιζεν ; +

+

ἢ καὶ τοῖς ὄρνισι χρηστέον ἀκμαίοις καὶ τελείοις; εἰσὶ δὲ πρὸ τοῦ θέρους τοιοῦτοι· περὶ δὲ +τὸ φθινόπωρον οἱ μὲν ἀσθενεῖς καὶ νοσώδεις, οἱ δὲ +νεοττοὶ καὶ ἀτελεῖς, οἱ δὲ παντάπασι φροῦδοι διὰ τὴν ὥραν ἐκτοπίζοντες.

+
+
+

+διὰ τοῖς μὴ στρατευομένοις μὲν ἐν στρατοπέδῳ δʼ ἄλλως ἀναστρεφομένοις οὐκ ἐξῆν ἄνδρα βαλεῖν πολέμιον οὐδὲ τρῶσαι; +

+

καὶ τοῦτο Κάτων ὁ πρεσβύτης ἐν ἐπιστολῇ τινι δεδήλωκε, γράφων πρὸς τὸν υἱὸν καὶ κελεύων, εἰ + παρεθείη τῆς στρατείας ἀποπληρώσας τὸν χρόνον, + ὑποστρέφειν· ἢ προσμένοντα λαβεῖν παρὰ τοῦ στρατηγοῦ τὸ ἐξεῖναι τρῶσαι καὶ ἀνελεῖν πολέμιον. +

+

πότερον ὅτι τὴν ἀνάγκην μόνην ἐξουσίαν εἶναι +ἐνόμιζεν Xylander: νομίζεν +δεῖ τοῦ ἀνελεῖν ἄνθρωπον, ὁ δʼ ἄνευ νόμου καὶ προστάγματος τοῦτο ποιῶν ἀνδροφόνος ἐστί; διὸ καὶ Χρυσάνταν ἐπῄνεσεν ὁ Κῦρος, ὅτι μέλλων +ἀναιρεῖν πολέμιον καὶ τὴν κοπίδα διηρμένος, ἀκούσας τὸ ἀνακλητικὸν ἀφῆκε τὸν ἄνδρα καὶ οὐκ ἔπαισεν ὡς κεκωλυμένος. +

+

ἢ δεῖ τὸν συνιστάμενον πολεμίοις καὶ +μαχόμενον, ἂν ἀποδειλιάσῃ, μὴ ἀνυπεύθυνον εἶναι μηδʼ ἀθῷον; οὐ γὰρ οὕτω βαλών τινα καὶ τρώσας +ὠφέλησεν +εἶναι] δοῦναι E. Kurtz. +, ὡς φυγὼν καὶ ἀναχωρήσας ἔβλαψεν. +ὁ μὲν οὖν ἀφειμένος στρατείας ἀπήλλακται τῶν στρατιωτικῶν νόμων· ὁ δʼ αἰτησάμενος τὸ πράττειν +τὰ τῶν στρατευομένων πάλιν ἑαυτὸν ὑπεύθυνον τῷ νόμῳ καὶ τῷ στρατηγῷ δέδωκεν.

+
+
+

+διὰ τί τῷ ἱερεῖ τοῦ Διὸς οὐκ ἔξεστιν ἐν +ὑπαίθρῳ ἀλείφεσθαι; +

+

πότερον ὅτι καὶ παῖδας γυμνοῦσθαι πατρὸς ὁρῶντος καὶ πενθεροῦ γαμβρὸν οὐχ ὅσιον ἦν οὐδὲ καλόν, + οὐδὲ συνελούοντο τὸ παλαιὸν ἀλλήλοις; πατὴρ δʼ +ὁ Ζεὺς καὶ τὸ ἐν ὑπαίθρῳ μάλιστά πως εἶναι δοκεῖ τοῦ Διὸς ἐνώπιον. +

+

ἤ, καθάπερ ἐν ναῷ καὶ ἱερῷ γυμνοῦν ἑαυτὸν +ἀθέμιτόν ἐστιν, οὕτω τὸν ὕπαιθρον ἀέρα καὶ τὸν + ὑπουράνιον, ὄντα καὶ θεῶν καὶ δαιμόνων μεστόν, ἐξευλαβοῦντο; διὸ καὶ τὰ πολλὰ τῶν ἀναγκαίων ὑπὸ στέγῃ δρῶμεν ἐπικρυπτόμενοι καὶ +ἐπικαλυπτόμενοι ταῖς οἰκίαις πρὸς τὸ θεῖον. +

+

ἢ +ἢ added by Meziriacus (καὶ in E). +τὰ μὲν μόνῳ τῷ ἱερεῖ, τὰ δὲ πᾶσιν ὑπὸ τοῦ νόμου προστέτακται διὰ τοῦ ἱερέως; διὸ καὶ παρʼ +ἡμῖν τὸ μὲν στεφανηφορεῖν καὶ κομᾶν καὶ μὴ +μὴ added by Meziriacus. +σιδηροφορεῖν μηδὲ τοῖς Φωκέων ὅροις ἐμβαίνειν + ἴδια λειτουργήματα τοῦ ἄρχοντός ἐστι· τὸ δʼ ὀπώρας μὴ γεύεσθαι πρὸ ἰσημερίας μετοπωρινῆς μηδʼ ἄμπελον τέμνειν πρὸ ἰσημερίας ἐαρινῆς ὁμοῦ +τι πᾶσι δηλοῦται διὰ τοῦ ἄρχοντος· ἑκατέρου γὰρ +ὁ καιρὸς ἐκεῖνός ἐστι. +

+

τὸν αὐτὸν οὖν τρόπον, ὡς ἔοικε, καὶ τοῦ παρὰ Ῥωμαίοις ἱερέως ἴδιόν ἐστι τὸ μήθʼ ἵππῳ χρῆσθαι μήτε πλείονας νύκτας ἀποδημεῖν τριῶν μήτʼ +ἀποτίθεσθαι τὸν πῖλον, ἀφʼ οὗ καὶ φλᾶμεν κέκληται. + πολλὰ δʼ ἄλλα δηλοῦται πᾶσι διὰ τοῦ ἱερέως· ὧν ἕν ἐστι καὶ τὸ ἐν ὑπαίθρῳ μὴ ἀλείφεσθαι. τὸ γάρ +ξηραλοιφεῖν ὑφεωρῶντο Ῥωμαῖοι σφόδρα, καὶ τοῖς +Ἕλλησιν οἴονται μηδὲν οὕτως αἴτιον δουλείας +γεγονέναι καὶ μαλακίας ὡς τὰ γυμνάσια καὶ τὰς παλαίστρας πολὺν ἄλυν καὶ σχολὴν ἐντικτούσας +ἐντικτούσας] ἐντεκόυσας in all mss. except E. +ταῖς πόλεσι καὶ κακοσχολίαν +κακοσχολίαν] Wyttenbach suggests ἀδολεσχίαν. +καὶ τὸ παιδεραστεῖν + +καὶ τὸ διαφθείρειν τὰ σώματα τῶν νέων ὕπνοις καὶ περιπάτοις καὶ κινήσεσιν εὐρύθμοις καὶ διαίταις ἀκριβέσιν, ὑφʼ +ὧν ἔλαθον ἐκρυέντες τῶν ὅπλων καὶ ἀγαπήσαντες ἀνθʼ ὁπλιτῶν καὶ ἱππέων ἀγαθῶν εὐτράπελοι καὶ παλαιστρῖται καλοὶ +καλοὶ] all mss. except E have καὶ καλοὶ. +λέγεσθαι. ταῦτα + γοῦν ἔργον ἐστὶν ἀποφυγεῖν εἰς ὕπαιθρον ἀποδυομένους· οἱ δὲ κατʼ οἰκίαν ἀλειφόμενοι καὶ +θεραπεύοντες ἑαυτοὺς οὐδὲν ἁμαρτάνουσι.

+
+
+

+διὰ τί τὸ παλαιὸν νόμισμα πῇ μὲν εἶχεν Ἰανοῦ διπρόσωπον εἰκόνα, πῇ δὲ πλοίου πρύμναν +ἢ πρῷραν ἐγκεχαραγμένην; +

+

πότερον ὡς οἱ πολλοὶ λέγουσιν ἐπὶ τιμῇ τοῦ Κρόνου πλοίῳ διαπεράσαντος εἰς Ἰταλίαν; +

+

ἢ τοῦτο μὲν ἔστιν ἐπὶ πολλῶν λέγειν, καὶ γὰρ Ἰανὸς καὶ Εὔανδρος καὶ Αἰνείας ἐκ θαλάττης προσεκομίσθησαν, ἐκεῖνο δʼ.ʼ ἄν τις μᾶλλον εἰκάσειεν +ὅτι τὰ μὲν καλὰ ταῖς πόλεσίν ἐστι τὰ δʼ +ἀναγκαῖα· + καὶ μέγιστον τῶν μὲν καλῶν ἡ εὐνομία, τῶν δʼ ἀναγκαίων ἡ εὐπορία· ἐπεὶ τοίνυν εὐκοσμίαν +εὐκοσμίαν] εὐνομίαν in some mss. +μὲν Ἰανὸς κατέστησεν αὐτοῖς ἐξημερώσας τὸν βίον, ἀφθονίαν δὲ παρέχει, τῶν ἀναγκαίων ὁ ποταμὸς +πλόιμος ὢν καὶ τὰ μὲν ἐκ θαλάττης τὰ δʼ ἀπὸ τῆς +χώρας κατακομίζων, σύμβολον ἔσχε τὸ νόμισμα +τοῦ μὲν νομοθέτου τὸ δίμορφον ὡς εἴρηται διὰ τὴν μεταβολήν, τοῦ δὲ ποταμοῦ τὸ πορθμεῖον. +

+

ἑτέρῳ δʼ ἐχρήσαντο νομίσματι βοῦν ἔχοντι καὶ + πρόβατον καὶ ὗν παράσημον, εὐποροῦντες ἀπὸ τῶν θρεμμάτων μάλιστα καὶ τὴν περιουσίαν ἀπὸ τούτων ἔχοντες· διὸ καὶ τῶν ὀνομάτων πολλὰ τοῖς + παλαιοῖς, Συίλλιοι +Συίλλιοι Xylander (cf. Life of Publicola, chap. xi.): Συέλλιοι. +καὶ Βουβολκοὶ καὶ Πόρκιοι ἦσαν, ὡς Φενεστέλλας +Φενεστέλλας the proper speeling: φαινεστέλλας +εἴρηκεν.

+
+
+

+διὰ τί τῷ τοῦ Κρόνου ναῷ χρῶνται +ταμιείῳ +ταμιείῳ, the regular form: ταμείῳ. +τῶν δημοσίων χρημάτων, ἅμα δὲ καὶ +φυλακτηρίῳ τῶν συμβολαίων; +

+

πότερον ὅτι δόξα κατεῖχε καὶ λόγος οὐκ εἶναι πλεονεξίαν ἐν ἀνθρώποις οὐδʼ ἀδικίαν Κρόνου βασιλεύοντος, ἀλλὰ πίστιν καὶ δικαιοσύνην; +

+

ἢ ὅτι καρπῶν εὑρετὴς +εὑρετὴς several mss., as Bücheler had conjectured (cf. 956 A); ἁγέτης Abresch: ἀρετῆς. +καὶ +καὶ H. Richards: ἤ. +γεωργίας ἡγεμὼν ὁ +θεός; ἡ γὰρ ἅρπη τοῦτο σημαίνει καὶ οὐχ ὡς γέγραφεν Ἀντίμαχος Ἡσιόδῳ πειθόμενος + +λέχρις +λέχρις Xylander: λέχριε. +δὲ δρεπάνῳ τέμνων ἀπὸ μήδεα πατρὸς + +οὐρανοῦ Ἀκμονίδεω λάσιος Κρόνος ἀντιτέτυκτο. + +καρπῶν δʼ ἀφθονία καὶ διάθεσις γένεσίς ἐστι +νομίσματος·· διὸ τὸν αἴτιον καὶ φύλακα ποιοῦνται τῆς εὐδαιμονίας. μαρτυρεῖ δὲ τούτῳ τὸ τὰς ἀγομένας +διʼ ἐννέα ἡμερῶν ἐπʼ ἀγορὰν συνόδους, νουνδίνας +δὲ καλουμένας, ἱερὰς τοῦ Κρόνου νομίζεσθαι· + πράσεως γὰρ καὶ ὠνῆς περιουσία καρπῶν ἀρχὴν παρέσχεν. +

+

ἤ ταῦτα μέν ἐστι παλαιά, πρῶτος δὲ ταμιεῖον ἀπέδειξε τὸ Κρόνιον, τῶν βασιλέων καταλυθέντων, Οὐαλέριος Ποπλικόλας πειθόμενος εὐερκῆ καὶ +καταφανῆ καὶ δυσεπιβούλευτον εἶναι τὸν τόπον;

+
+
+

+διὰ τί δʼ +οἱ πρεσβεύοντες εἰς Ῥώμην ὁποθενοῦν ἐπὶ τὸν τοῦ Κρόνου ναὸν βαδίζοντες +ἀπογράφονται πρὸς τοὺς ἐπάρχους τοῦ ταμιείου; +

+

πότερον ὡς ξένου τοῦ Κρόνου γενομένου καὶ διὰ +τοῦτο τοῖς ξένοις χαίροντος, ἢ καὶ τοῦτο λύεται +τῇ ἱστορίᾳ; τὸ γὰρ παλαιὸν, ὡς ἔοικεν, οἱ ταμίαι ξένια τοῖς πρεσβεύουσιν ἔπεμπον ἐκαλεῖτο δὲ +λαύτια +λαύτια Abresch: λαύτεια. + τὰ πεμπόμενα, καὶ νοσούντων +ἐπεμέλοντο καὶ τελευτήσαντας ἔθαπτον ἐκ δημοσίου· νῦν δʼ +ὑπὸ πλήθους τῶν ἀφικνουμένων πρέσβεων ἐκλέλειπται τὸ τῆς δαπάνης, μένει δʼ ἔτι τὸ τοῖς ἐπάρχοις τοῦ ταμιείου προεντυγχάνειν διὰ τῆς +ἀπογραφῆς.

+
+
+

+διὰ τί τῷ ἱερεῖ τοῦ Διὸς οὐκ ἔξεστιν +ὀμόσαι; +

+

πότερον ὅτι βάσανός τις ἐλευθέρων ὁ ὅρκος ἐστί, δεῖ δʼ ἀβασάνιστον εἶναι καὶ τὸ σῶμα καὶ τὴν +ψυχὴν τοῦ ἱερέως; +

+

+ἢ ὅτι περὶ μικρῶν ἀπιστεῖσθαι τὸν τὰ θεῖα καὶ +μέγιστα πεπιστευμένον οὐκ εἰκός ἐστιν; +

+

ἢ ὅτι πᾶς ὅρκος εἰς κατάραν τελευτᾷ τῆς + +ἐπιορκίας, κατάρα δὲ δύσφημον καὶ σκυθρωπόν; ὅθεν οὐδʼ ἄλλοις ἐπαρᾶσθαι νομίζεται τοὺς ἱερεῖς. ἐπῃνέθη γοῦν Ἀθήνησιν ἡ ἱέρεια μὴ θελήσασα +καταράσασθαι τῷ Ἀλκιβιάδῃ τοῦ δήμου κελεύοντος· +ἔφη γὰρ εὐχῆς οὐ κατάρας ἱέρεια γεγονέναι. +

+

ἢ κοινὸς ὁ τῆς ἐπιορκίας κίνδυνος, ἂν ἀνὴρ ἀσεβὴς καὶ ἐπίορκος εὐχῶν κατάρχηται καὶ ἱερῶν ὑπὲρ τῆς πόλεως; +

+
+
+ +

+διὰ τί τῶν Οὐενεραλίων +Οὐενεραλίων] Οὐιναλίων Ursinus. +τῇ ἑορτῇ πολὺν οἶνον ἐκχέουσιν ἐκ τοῦ ἱεροῦ τῆς Ἀφροδίτης; +

+

πότερον, ὡς οἱ πλεῖστοι λέγουσι, Μεζέντιος +Μεζέντιος Xylander: Βυζάντιος. +ὁ Τυρρηνῶν στρατηγὸς ἔπεμψε πρὸς Αἰνείαν +σπενδόμενος ἐπὶ τῷ λαβεῖν τὸν ἐπέτειον οἶνον; ἀρνησαμένου δʼ ἐκείνου, τοῖς Τυρρηνοῖς ὑπέσχετο κρατήσας μάχῃ δώσειν τὸν οἶνον Αἰνείας δὲ τὴν ὑπόσχεσιν αὐτοῦ πυθόμενος τοῖς θεοῖς τὸν οἶνον καθιέρωσε, καὶ μετὰ τὸ νικῆσαι συναγαγὼν τὸ καρπευθὲν ἐξέχεε πρὸ τοῦ ἱεροῦ τῆς Ἀφροδίτης. +

+

ἢ καὶ τοῦτο σύμβολόν ἐστι τοῦ χρῆναι νήφοντας +ἑορτάζειν ἀλλὰ μὴ μεθύοντας, ὡς τῶν θεῶν μᾶλλον +τοῖς ἐκχέουσι χαιρόντων τὸν πολὺν ἄκρατον ἢ τοῖς πίνουσι; +

+
+
+ +

+διὰ τί τὸν τῆς Ὅρτας ναὸν ἀνεῳγμένον εἶχον οἱ παλαιοὶ διὰ παντός; +

+

πότερον, ὡς Ἀντίστιος Λαβεὼν +Ἀντίστιος Λαβεὼν Xylander: Ἀντίστιχος Λάκων. +ἱστόρηκε, τοῦ + παρορμᾶν ὁρτάρι λεγομένου, τὴν οἷον ἐγκελευομένην πρὸς τὰ καλὰ καὶ παρορμῶσαν θεὸν Ὅρταν λεγομένην ᾤοντο δεῖν ὡς ἐνεργὸν ἀεὶ μηδέποτε μέλλειν μηδʼ ἀποκεκλεῖσθαι μηδʼ +ἐλινύειν +ἐλιννύειν Xylander: κλειννύειν; +

+

ἢ μᾶλλον ὡς νῦν ὀνομάζουσιν αὐτὴν Ὥραν +μηκυνομένης τῆς προτέρας συλλαβῆς, ἐπιστρεφῆ + τινα καὶ πολυωρητικὴν θεόν, ἣν διαφυλακτικὴν καὶ φροντιστικὴν οὖσαν οὐδέποτε ῥᾴθυμον οὐδʼ +ὀλίγωρον εἶναι τῶν ἀνθρωπίνων ἐνόμιζον; +

+

ἤ, καθάπερ ἄλλα πολλά, καὶ τοῦτο τῶν +Ἑλληνικῶν ὀνομάτων ἐστὶ καὶ δηλοῖ θεὸν ἐπισκοποῦσαν καὶ ἐφορῶσαν; ὅθεν ὡς ἀκοιμήτου καὶ ἀύπνου διὰ παντὸς ἀνεῳγμένον ἦν τὸ ἱερὸν αὐτῆς. +

+

εἰ μέντοι τὴν ὥραν ὀρθῶς ὁ Λαβεὼν ἀπὸ τοῦ +παρορμᾶν ὠνομάσθαι δέδειχε, +δέδειχε] δέδεικται in all mss. except E (δέδεκται Bernardakis). +σκόπει μὴ τὸν +ὡράτωρα προτρεπτικόν +ὡράτωρα F.C.B.: ὡράτορα. +τινα καὶ παρορμητικὸν ὄντα σύμβουλον ἢ δημαγωγὸν οὕτως ὠνομάσθαι φατέον, οὐκ ἀπὸ τῆς ἀρᾶς καὶ εὐχῆς ὡς ἔνιοι λέγουσι. +

+
+
+ +

+διὰ τί τὸ τοῦ Ἡφαίστου ἱερὸν ἔξω +πόλεως ὁ Ῥωμύλος ἱδρύσατο; +

+

πότερον διὰ τὴν μυθολογουμένην πρὸς Ἄρη ζηλοτυπίαν τοῦ Ἡφαίστου διʼ Ἀφροδίτην υἱὸς εἶναι δοκῶν Ἄρεος οὐκ ἐποιήσατο σύνοικον οὐδʼ +ὁμόπολιν αὐτόν; +

+

ἢ τοῦτο μὲν ἀβέλτερον, ᾠκοδομήθη δʼ +ὁ ναὸς +ἐξ ἀρχῆς συνέδριον καὶ βουλευτήριον ἀπόρρητον αὐτῷ μετὰ Τατίου τοῦ συμβασιλεύσαντος, ὅπως + συνιόντες ἐνταῦθα μετὰ τῶν γερόντων ἄνευ τοῦ +παρενοχλεῖσθαι καθʼ ἡσυχίαν βουλεύοιντο περὶ τῶν πραγμάτων; +

+

ἢ πρὸς ἐμπρησμὸν ἄνωθεν ἐπισφαλῶς τῆς +Ῥώμης ἐχούσης, ἔδοξε τιμᾶν μὲν ἐξοικίσαι δὲ τῆς πόλεως τὸν θεόν; +

+
+
+ +

+διὰ τί τῇ τῶν Κωνσυαλίων +Κωνσυαλίων Meziriacus: Κωνσταλίων. +ἑορτῇ καὶ τοὺς +ἵππους καὶ τοὺς ὄνους στεφανοῦσι καὶ σχολάζειν ἐῶσι; +

+

πότερον ὅτι Ποσειδῶνι μὲν ἄγουσιν Ἱππείῳ τὴν +ἑορτήν, ὁ δʼ ὄνος τῷ ἵππῳ συναπολαύει καὶ συμμετέχει τῆς ἀδείας; +

+

ἢ ὅτι, ναυτιλίας φανείσης καὶ κομιδῆς κατὰ θάλατταν, ὑπῆρξέ τις ἀμωσγέπως ῥᾳστώνη καὶ ἀνάπαυσις τοῖς ὑποζυγίοις;

+
+
+

+διὰ τί τοὺς παραγγέλλοντας ἀρχὴν +ἀρχὴν Meziriacus: ἄρχειν. +ἔθος +ἦν ἐν ἱματίῳ τοῦτο ποιεῖν ἀχίτωνας, ὡς Κάτων ἱστόρηκε; +

+

πότερον ἵνα μὴ δεκάζωσιν ἀργύριον ἐν τῷ κόλπῳ κομίζοντες; +

+

+ἢ μᾶλλον ὅτι τοὺς ἀξίους ἄρχειν οὐ γένεσιν +οὐδὲ χρήμασιν οὐδὲ δόξαις ἀλλὰ τραύμασι καὶ +ὠτειλαῖς ἔκρινον; ὅπως οὖν ταῦτα καθορῷτο τοῖς +ἐντυγχάνουσιν, ἀχίτωνες ἐπὶ τὰς παραγγελίας +παραγγελίας Wyttenbach: ἐπαγγελίας +κατῄεσαν; +

+

ἢ καθάπερ τῷ δεξιοῦσθαι καὶ παρακαλεῖν καὶ +ὑποπίπτειν, οὕτω τῇ γυμνότητι ταπεινοῦντες ἑαυτοὺς ἐδημαγώγουν; +

+
+ +
+

+διὰ τί ὁ ἱερεὺς τοῦ Διός, ἀποθανούσης +αὐτῷ τῆς γυναικὸς, ἀπετίθετο τὴν ἀρχήν, ὡς +Ἀτήιος ἱστόρηκε; +Ἀτήιος Xylander: τήιος. +

+

πότερον ὅτι τοῦ μὴ λαβόντος ὁ λαβὼν εἶτʼ +ἀποβαλὼν γυναῖκα γαμετὴν ἀτυχέστερος; ὁ μὲν γὰρ τοῦ γεγαμηκότος οἶκος τέλειος, ὁ δὲ τοῦ γήμαντος +εἶτʼ ἀποβαλόντος οὐκ ἀτελὴς μόνον ἀλλὰ καὶ πεπηρωμένος. +

+

+ἤ συνιερᾶται μὲν ἡ γυνὴ τῷ ἀνδρί, ὡς καὶ πολλὰ τῶν ἱερῶν οὐκ ἔστι δρᾶσαι μὴ γαμετῆς συμπαρούσης, τὸ δὲ γαμεῖν εὐθὺς ἑτέραν ἀποβαλόντα τὴν προτέραν οὔτʼ ἴσως δυνατὸν οὔτʼ ἄλλως ἐπιεικές; ὅθεν οὐδʼ +ἀποπέμψασθαι πρότερον +ἐξῆν, οὐδὲ νῦν, ὡς ἔοικεν, ἔξεστιν, ἀλλʼ ἐφʼ ἡμῶν +ἐπέτρεψεν ἐντευχθεὶς Δομετιανός. οἱ δʼ +ἱερεῖς +παρεγένοντο τῇ τοῦ γάμου διαλύσει, πολλὰ φρικώδη +καὶ ἀλλόκοτα καὶ σκυθρωπὰ δρῶντες. +

+

ἧττον δʼ +ἄν τις τοῦτο θαυμάσειε προσιστορήσας +ὅτι καὶ τῶν τιμητῶν θατέρου τελευτήσαντος ἔδει + καὶ τὸν ἕτερον +ἕτερον] all mss. except E have ἑταῖρον. +πεπαῦσθαι τῆς ἀρχῆς· ἀποθανόντος +δὲ τιμητοῦ Λιβίου Δρούσου Σκαῦρος Αἰμίλιος +συνάρχων οὐκ ἐβούλετο τὴν ἀρχὴν ἀπείπασθαι, μέχρι οὗ τῶν δημάρχων τινὲς αὐτὸν ἐκέλευον εἰς +τὸ δεσμωτήριον ἀπάγεσθαι.

+
+
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+διὰ τί τῶν Λαρητῶν, οὓς ἰδίως πραιστίτεις καλοῦσι, τούτοις κύων παρέστηκεν, αὐτοὶ δὲ κυνῶν διφθέραις ἀμπέχονται; +

+

ἢ πραιστίτεις μὲν οἱ προεστῶτές εἰσι, τοὺς δὲ + προεστῶτας οἴκου φυλακτικοὺς εἶναι προσήκει, καὶ φοβεροὺς μὲν τοῖς ἀλλοτρίοις, ὥσπερ ὁ κύων ἐστίν, +ἠπίους δὲ καὶ πράους τοῖς συνοικοῦσιν; +

+

ἢ μᾶλλον, ὃ λέγουσιν ἔνιοι Ῥωμαίων, ἀληθές ἐστι καί, καθάπερ οἱ περὶ Χρύσιππον οἴονται + φιλόσοφοι φαῦλα δαιμόνια περινοστεῖν, οἷς οἱ θεοὶ +δημίοις χρῶνται καὶ +καὶ added by Bernardakis. +κολασταῖς ἐπὶ τοὺς ἀνοσίους +καὶ ἀδίκους ἀνθρώπους, οὕτως οἱ Λάρητες +ἐριννυώδεις τινές εἰσι καὶ ποίνιμοι δαίμονες, ἐπίσκοποι βίων καὶ οἴκων; διὸ καὶ κυνῶν δέρμασιν +ἀμπέχονται, καὶ κύων πάρεδρός ἐστιν, +ὡς δεινοῖς οὖσιν ἐξιχνεῦσαι καὶ μετελθεῖν τοὺς πονηρούς.

+
+
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+διὰ τί τῇ καλουμένῃ Γενείτῃ Μάνῃ κύνα +θύουσι καὶ κατεύχονται μηδένα χρηστὸν ἀποβῆναι τῶν οἰκογενῶν; +

+

ἢ ὅτι δαίμων ἐστὶν ἡ Γενείτα περὶ τὰς γενέσεις +καὶ τὰς λοχείας τῶν φθαρτῶν; ῥύσιν γάρ τινα σημαίνει τοὔνομα καὶ γένεσιν ἢ ῥέουσαν γένεσιν. + ὥσπερ οὖν οἱ Ἕλληνες τῇ Ἑκάτῃ, καὶ τῇ Γενείτῃ κύνα Ῥωμαῖοι θύουσιν ὑπὲρ τῶν οἰκογενῶν. Ἀργείους δὲ Σωκράτης φησὶ τῇ Εἰλιονείᾳ +Εἰλιονείᾳ] Εἰλειθίᾳ Amyot. +κύνα θύειν διὰ τὴν ῥᾳστώνην τῆς λοχείας. τὸ δὲ τῆς εὐχῆς +πότερον οὐκ ἐπʼ ἀνθρώπων ἐστὶν οἰκογενῶν, μηδένα χρηστὸν γενέσθαι ἀλλὰ κυνῶν; χαλεποὺς γὰρ εἶναι δεῖ καὶ φοβεροὺς τοὺς κύνας. + +

+

ἤ διὰ τὸ χρηστοὺς +χρηστοὺς Polus: ἀχρήστους. +κομψῶς +κομζψῶς Xylander: καὶ κομψοὺς. +λέγεσθαι τοὺς τελευτῶντας αἰνιττόμενοι, διὰ τῆς εὐχῆς +εὐχῆς] ἀρχῆς some mss. +αἰτοῦνται μηδένα τῶν συνοίκων ἀποθανεῖν; οὐ δεῖ δὲ τοῦτο θαυμάζειν· καὶ γὰρ Ἀριστοτέλης ἐν ταῖς +Ἀρκάδων + πρὸς Λακεδαιμονίους συνθήκαις γεγράφθαι φησὶ μηδένα χρηστὸν ποιεῖν βοηθείας χάριν τοῖς +λακωνίζουσι τῶν Τεγεατῶν, ὅπερ εἶναι μηδένα ἀποκτιννύναι.

+
+
+

+διὰ τί τοῖς Καπετωλίοις θέας ἄγοντες ἔτι νῦν κηρύττουσι Σαρδιανοὺς ὠνίους, καὶ γέρων τις +ἐπὶ χλευασμῷ προάγεται παιδικὸν ἐναψάμενος περιδέραιον, ὃ καλοῦσι βοῦλλαν; +

+

ἢ ὅτι Ῥωμύλῳ πολὺν χρόνον ἐπολέμησαν οἱ +λεγόμενοι Οὐήιοι Τυρρηνῶν, καὶ ταύτην τὴν πόλιν ἐσχάτην εἷλε, καὶ πολλοὺς αἰχμαλώτους ἀπεκήρυξε μετὰ τοῦ βασιλέως ἐπισκώπτων αὐτοῦ τὴν +ἠλιθιότητα καὶ τὴν ἀβελτερίαν; ἐπεὶ δὲ Λυδοὶ μὲν ἦσαν +οἱ Τυρρηνοὶ ἐξ ἀρχῆς, Λυδῶν δὲ μητρόπολις αἱ +αἱ] omitted in all mss. except E. +Σάρδεις, οὕτω τοὺς Οὐηίους ἀπεκήρυττον· καὶ μέχρι νῦν ἐν παιδιᾷ τὸ ἔθος διαφυλάττουσι.

+
+
+

+διὰ τί τὰ κρεοπώλια ʼ μάκελλα ʼ καὶ +ʼ μακέλλας ʼ καλοῦσι; +

+

πότερον ἀπὸ τῶν μαγείρων τοὔνομα διαφθαρέν, ὥσπερ ἄλλα πολλά, τῇ συνηθείᾳ κεκράτηκε; καὶ γὰρ τὸ κάππα πρὸς τὸ γάμμα συγγένειαν ἔχει παρʼ + αὐτοῖς· ἀψὲ γὰρ ἐχρήσαντο τῷ γάμμα Καρβιλίου +Καρβιλίου Xylander: Καρβειλίου. +Σπορίου προσεξευρόντος· καὶ τὸ λάμβδα πάλιν τοῖς +ἀπολισθάνουσι τοῦ ρ διʼ ἀμβλύτητα τῆς γλώττης ὑπόκειται τραυλιζόμενον. +

+

+ἢ καὶ τοῦτο λυτέον τῇ ἱστορίᾳ; λέγεται γὰρ ἐν +Ῥώμῃ βίαιον ἄνδρα καὶ λῃστρικὸν γενόμενον καὶ +περικόψαντα πολλοὺς, Μάκελλον τοὔνομα, μόγις +ἁλῶναι καὶ κολασθῆναι· ἐκ δὲ τῶν χρημάτων αὐτοῦ +δημόσιον οἰκοδομηθῆναι κρεοπώλιον ἀπʼ ἐκείνου +κτησάμενον τὴν προσηγορίαν.

+
+
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+διὰ τί ταῖς +Ἰανουαρίαις εἰδοῖς περιιέναι δέδοται τοῖς αὐληταῖς τὴν πόλιν ἐσθῆτας γυναικείας φοροῦντας ; +

+

ἢ διὰ τὴν λεγομένην αἰτίαν; μεγάλας γάρ, ὡς + ἔοικε, τιμὰς ἐκαρποῦντο, τοῦ βασιλέως Νομᾶ δόντος +αὐτοῖς διὰ τὴν πρὸς τὸ θεῖον ὁσιότητα· ταύτας +δʼ ὕστερον ἀφαιρεθέντες ὑπὸ τῆς ἀνθυπατικῆς δεκαδαρχίας ἀπεχώρησαν ἐκ τῆς πόλεως. ἦν οὖν ἐπιζήτησις αὐτῶν καί τις ἥπτετο δεισιδαιμονία τῶν ἱερέων ἄναυλα θυόντων. ἐπεὶ +ʼ οὐκ ἐπείθοντο μεταπεμπομένοις ἀλλʼ +ἐν τῷ Τιβοῦρι +τῷ Τίβουρι Petavius: τῇ Βούριδι or βούρι. +διέτριβον, ἀνὴρ ἀπελεύθερος κρύφα τοῖς ἄρχουσιν ἐπηγγείλατο κατάξειν αὐτούς. καὶ παρασκευάσας θοίνην +ἄφθονον ὡς τεθυκὼς θεοῖς ἐκάλεσε τοὺς αὐλητάς· καὶ γύναια παρῆν ἅμα τῷ πότῳ καὶ παννυχὶς +συνεκροτεῖτο παιζόντων καὶ χορευόντων. εἶτʼ + ἐξαίφνης ὁ ἄνθρωπος ἐμβαλὼν λόγον ὡς τοῦ + πάτρωνος ἐπιόντος αὐτῷ καὶ ταραττόμενος +ταραττόμενος] ταραττομένους Helmbold. +συνέπεισε τοὺς αὐλητὰς ἀναβάντας ἐφʼ +ἁμάξας δέρρεσι κύκλῳ περικαλυπτομένας εἰς τὸ Τίβουρι κομίζεσθαι. τοῦτο δʼ ἦν ἀπάτη· περιαγαγὼν γὰρ τὰς +ἁμάξας οὐ συνορῶντας αὐτοὺς διὰ τὸν οἶνον καὶ τὸ +σκότος ἔλαθεν εἰς Ῥώμην καταγαγὼν ἅπαντας +ἕωθεν· ἐτύγχανον δʼ οἱ πολλοὶ διὰ τὴν παννυχίδα +καὶ τὸν πότον ἐν ἐσθῆσιν ἀνθιναῖς καὶ γυναικείαις ὄντες. ὡς οὖν ἐπείσθησαν ὑπὸ τῶν ἀρχόντων καὶ + διηλλάγησαν, ἐνομίσθη τὴν ἡμέραν ἐκείνην οὕτως ἀμπεχομένους σοβεῖν διὰ τῆς πόλεως.

+
+
+

+διὰ τί τὸ τῆς Καρμέντης ἱερὸν ἐξ ἀρχῆς +δοκοῦσιν αἱ μητέρες ἱδρύσασθαι καὶ νῦν μάλιστα +σέβονται; +

+

λέγεται γάρ τις λόγος, ὡς ἐκωλύθησαν ὑπὸ τῆς βουλῆς αἱ γυναῖκες ὀχήμασι χρῆσθαι ζευκτοῖς· συνέθεντο οὖν +οὖν] in E only. +ἀλλήλαις μὴ κυΐσκεσθαι μηδὲ τίκτειν, ἀμυνόμεναι τοὺς ἄνδρας, ἄχρις οὗ μετέγνωσαν +καὶ συνεχώρησαν αὐταῖς· γενομένων δὲ παίδων εὐτεκνοῦσαι καὶ πολυτεκνοῦσαι τὸ τῆς Καρμέντης ἱερὸν ἱδρύσαντο. +

+

τὴν δὲ Καρμένταν οἱ μὲν +οἱ μὲν Wyttenbach: οἶμαι. +Εὐάνδρου μητέρα + λέγουσιν οὖσαν ἐλθεῖν εἰς +Ἰταλίαν ὀνομαζομένην Θέμιν, ὡς δʼ ἔνιοι, Νικοστράτην· ἐμμέτρους δὲ χρησμοὺς ᾄδουσαν ὑπὸ τῶν Λατίνων Καρμένταν +ὀνομάζεσθαι· τὰ γὰρ ἔπη κάρμινα καλοῦσιν. + +

+

οἱ δὲ Μοῖραν ἡγοῦνται τὴν Καρμένταν εἶναι καὶ διὰ τοῦτο θύειν αὐτῇ τὰς μητέρας. ἔστι δὲ τοῦ +ὀνόματος τὸ ἔτυμον ἐστερημένη νοῦ διὰ τὰς θεοφορήσεις. ὅθεν οὐ τὰ κάρμινα τῇ Καρμέντῃ +τοὔνομα παρέσχεν, ἀλλὰ μᾶλλον ἀπʼ ἐκείνης ἐκλήθη διὰ τὸ τοὺς χρησμοὺς ἐν ἔπεσι καὶ μέτροις ἐνθουσιῶσαν ᾄδειν.

+
+
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+διὰ τί τῇ Ῥουμίνῃ θύουσαι γάλα κατασπένδουσι τῶν ἱερῶν, οἶνον δʼ +οὐ προσφέρουσιν; +

+

ἢ ῥοῦμαν Λατῖνοι τὴν θηλὴν καλοῦσι, καὶ Ῥουμινᾶλιν +Ῥουμινᾶλιν Bernardakis: ῥουμάωαλιν. +ὀνομασθῆναι λέγουσιν, παρʼ ὅσον ἡ +λύκαινα τῷ Ῥωμύλῳ τὴν θηλὴν παρέσχεν; ὥσπερ + οὖν ἡμεῖς τὰς τρεφούσας τὰ παιδία γάλακτι θηλονὰς +θηλονὰς] θηλοὺς Valckenaer. +ἀπὸ τῆς θηλῆς καλοῦμεν, οὕτως ἡ Ῥουμῖνα +θηλώ τις +θηλώ τις Valckenaer: θηλωτὶς (-ης). +οὖσα καὶ τιθήνη καὶ κουροτρόφος οὐ προσίεται τὸν ἄκρατον ὡς βλαβερὸν ὄντα τοῖς νηπίοις.

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+διὰ τί τῶν συγκλητικῶν τοὺς μὲν πατέρας συγγεγραμμένους, τοὺς δʼ +ἁπλῶς πατέρας +προσηγόρευον; +

+

ἢ τοὺς μὲν ἐξ ἀρχῆς κατανεμηθέντας ὑπὸ τοῦ +Ῥωμύλου πατέρας ἐκάλουν καὶ πατρικίους, οἷον εὐπατρίδας ὄντας, πατέρας αὑτῶν ἔχοντας +ἀποδεῖξαι· τοὺς δʼ +ὕστερον ἐπεγγραφέντας ἐκ τῶν δημοτικῶν συγγεγραμμένους πατέρας ὠνόμασαν; +

+
+ +
+

+διὰ τί κοινὸς ἦν βωμὸς Ἡρακλέους καὶ Μουσῶν; +

+

+ἢ ὅτι γράμματα τοὺς περὶ Εὔανδρον ἐδίδαξεν Ἡρακλῆς, ὡς +Ἰόβας ἱστόρηκε; καὶ τὸ πρᾶγμα σεμνὸν ἐνομίζετο, φίλους καὶ συγγενεῖς +διδασκόντων· ὀψὲ δʼ ἤρξαντο μισθοῦ διδάσκειν, καὶ πρῶτος ἀνέῳξε γραμματοδιδασκαλεῖον +Σπόριος Καρβίλιος, ἀπελεύθερος Καρβιλίου τοῦ πρώτου γαμετὴν +ἐκβαλόντος.

+
+
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+διὰ τί, δυοῖν βωμῶν Ἡρακλέους ὄντων, +οὐ μεταλαμβάνουσι γυναῖκες οὐδὲ γεύονται τῶν ἐπὶ τοῦ μείζονος θυομένων; +

+

πότερον ὅτι τῶν ἱερῶν αἱ περὶ τὴν Καρμένταν + ὑστέρησαν, ὑστέρησε δὲ καὶ τὸ Πιναρίων γένος· ὅθεν εἰργόμενοι τῆς θοίνης ἑστιωμένων τῶν ἄλλων Πινάριοι προσηγορεύθησαν· ἢ διὰ τὰ +μυθολογούμενα περὶ τοῦ χιτῶνος καὶ τῆς Δηιανείρας;

+
+
+

+διὰ τί τὸν θεὸν ἐκεῖνον, ᾧ μάλιστα τὴν +Ῥώμην σῴζειν προσήκει καὶ φυλάττειν, εἴτʼ ἐστὶν ἄρρην εἴτε θήλεια, καὶ λέγειν ἀπείρηται καὶ ζητεῖν καὶ ὀνομάζειν; ταύτην δὲ τὴν ἀπόρρησιν ἐξάπτουσι δεισιδαιμονίας, ἱστοροῦντες Οὐαλέριον Σωρανὸν ἀπολέσθαι κακῶς διὰ τὸ ἐξειπεῖν. +

+

πότερον, ὡς τῶν Ῥωμαϊκῶν τινες ἱστορήκασιν, + ἐκκλήσεις εἰσὶ καὶ γοητεῖαι θεῶν, αἷς νομίζοντες καὶ αὐτοὶ θεούς τινας ἐκκεκλῆσθαι παρὰ τῶν +πολεμίων καὶ μετῳκηκέναι πρὸς αὑτοὺς +αὑτοὺς Hatzidakis: αὐτούς. +ἐφοβοῦντο τὸ αὐτὸ παθεῖν ὑφʼ ἑτέρων; ὥσπερ οὖν Τύριοι δεσμοὺς ἀγάλμασι λέγονται περιβαλεῖν, ἕτεροι δʼ αἰτεῖν ἐγγυητὰς ἐπὶ λουτρὸν ἢ καθαρμόν τινα προπέμποντες, οὕτως ᾤοντο Ῥωμαῖοι τὸ ἄρρητον καὶ τὸ ἄγνωστον ἀσφαλεστάτην εἶναι θεοῦ καὶ +βεβαιοτάτην φρουράν. +

+

ἢ καθάπερ Ὁμήρῳ πεποίηται τὸ +γαῖα δʼ +ἔτι +ἔτι Homer: ἐστι. +ξυνὴ πάντων ὅπως οἱ ἄνθρωποι τοὺς θεοὺς πάντας σέβωνται καὶ τιμῶσι τὴν γῆν κοινῶς ἔχοντας, +ἔχοντας Meziriacus: ἔχοντες. +οὕτως +ἀπεκρύψαντο τὸν κύριον τῆς σωτηρίας οἱ παλαιοὶ Ῥωμαῖοι, βουλόμενοι μὴ μόνον τοῦτον ἀλλὰ πάντας ὑπὸ τῶν πολιτῶν τοὺς θεοὺς τιμᾶσθαι; +

+
+
+ +

+διὰ τί τῶν λεγομένων Φιτιαλέων, +Φιταλέων Bernardakis: φιδαλέων (-ίων E). +Ἑλληνιστὶ δʼ +οἷον εἰρηνοποιῶν καὶ +καὶ added by H.J. Rose. +σπονδοφόρων, ὁ καλούμενος ʼ πάτερ πατρᾶτος ʼ ἐνομίζετο μέγιστος; ἔστι δʼ +οὗτος, ᾧ πατὴρ ζῇ καὶ παῖδες εἰσὶν ἔχει +δὲ καὶ νῦν προνομίαν τινὰ καὶ πίστιν οἱ γάρ +στρατηγοὶ τὰ διʼ εὐμορφίαν καὶ ὥραν ἐπιμελοῦς +δεόμενα καὶ σώφρονος φυλακῆς σώματα τούτοις παρακατατίθενται. + +

+

πότερον ὅτι τὸ αἰδεῖσθαι τοὺς παῖδας αὐτοῖς καὶ +τὸ φοβεῖσθαι τοὺς πατέρας πρόσεστιν· ἢ τοὔνομα τὴν αἰτίαν ὑπαγορεύει; βούλεται γὰρ εἶναι τὸ +πατρᾶτον οἱονεὶ συμπεπερασμένον καὶ πεπερατωμένον, ὡς τελειοτέρου τῶν ἄλλων ὄντος + συμβέβηκε πατέρα κεκτημένῳ πατρὶ γενέσθαι. +

+

ἢ δεῖ τὸν ὅρκων καὶ εἰρήνης προιστάμενον +ἅμα πρόσω καὶ ὀπίσω +πρόσσω καὶ ὀπίσσω Homer, Il. i. 343, Od. xxin. 452. +καθʼ Ὅμηρον ὁρᾶν; εἴη +δʼ +ἂν μάλιστα τοιοῦτος, ᾧ παῖς ἔστιν ὑπὲρ οὗ +βουλεύεται, καὶ πατὴρ μεθʼ +οὗ βουλεύεται.

+
+
+

+διὰ τί τῷ καλουμένῳ ʼ ῥῆγι σακρώρουμ ʼ +οὗτος δʼ ἐστὶ βασιλεὺς ἱερῶν ἀπείρηται καὶ ἄρχειν +καὶ δημηγορεῖν; +

+

ἢ τὸ παλαιὸν οἱ βασιλεῖς τὰ πλεῖστα καὶ μέγιστα τῶν ἱερῶν ἔδρων καὶ τὰς θυσίας ἔθυον αὐτοὶ μετὰ τῶν ἱερέων; ἐπεὶ δʼ οὐκ ἐμετρίαζον ἀλλʼ + ἦσαν ὑπερήφανοι καὶ βαρεῖς, τῶν μὲν Ἑλλήνων οἱ πλεῖστοι τὴν ἐξουσίαν αὐτῶν περιελόμενοι μόνον +τὸ θύειν τοῖς θεοῖς ἀπέλιπον, Ῥωμαῖοι δὲ παντάπασι τοὺς βασιλεῖς ἐκβαλόντες ἄλλον ἐπὶ τὰς θυσίας ἔταξαν, οὔτʼ ἄρχειν ἐάσαντες οὔτε δημαγωγεῖν, ὅπως μόνον ἐν τοῖς ἱεροῖς βασιλεύεσθαι +Βασιλεύεσθαι Wyttenbach: βουλεύεσθαι. +δοκῶσι καὶ βασιλείαν διὰ τοὺς θεοὺς ὑπομένειν. ἔστι γοῦν τις ἐν ἀγορᾷ θυσία πρὸς τῷ λεγομένῳ Κομιτίῳ +Κομιτίῳ Bernardakis: Κομητίῳ. πάτριος, ἣν θύσας ὁ βασιλεὺς κατὰ τάχος ἄπεισι φεύγων ἐξ ἀγορᾶς. +

+
+ +
+

+διὰ τί τὴν τράπεζαν οὐκ εἴων ἀναιρεῖσθαι κενήν, ἀλλὰ πάντως τινὸς ἐπόντος; +

+

+ πότερον αἰνιττόμενοι τὸ δεῖν ἀεί τι τοῦ παρόντος εἰς τὸ μέλλον ὑπολιπεῖν καὶ τῆς αὔριον ἐν τῇ +σήμερον μνημονεύειν, ἢ νομίζοντες ἀστεῖον εἶναι +τὸ συστέλλειν καὶ ἀνέχειν τὴν ὄρεξιν ἔτι παρούσης τῆς ἀπολαύσεως; ἧττον γὰρ ἐπιθυμοῦσι τῶν +ἀπόντων ἐθισθέντες ἀπέχεσθαι τῶν παρόντων, +

+

ἢ καὶ πρὸς οἰκέτας φιλάνθρωπον τὸ ἔθος; οὐ γὰρ οὕτω λαμβάνοντες ὡς μεταλαμβάνοντες ἀγαπῶσι, κοινωνεῖν τρόπον τινὰ τραπέζης ἡγούμενοι τοῖς δεσπόταις. +

+

ἢ τῶν ἱερῶν οὐδέποτε δεῖ κενὸν οὐθὲν περιορᾶν, ἱερὸν δʼ ἡ τράπεζα;

+
+
+

+διὰ τί τῇ νύμφῃ τὸ πρῶτον οὐκ ἐντυγχάνει + μετὰ φωτὸς ὁ ἀνὴρ ἀλλὰ διὰ σκότους; +

+

πότερον ὅτι αἰδεῖται πρὶν ἢ συνελθεῖν ἀλλοτρίαν νομίζων, ἢ καὶ πρὸς ἰδίαν προσιέναι μετʼ αἰδοῦς +ἐθιζόμενος; +

+

ἢ, καθάπερ ὁ Σόλων ἔγραψε μήλου κυδωνίου τὴν νύμφην ἐντραγοῦσαν εἰς τὸν θάλαμον βαδίζειν, +ὅπως τὸ πρῶτον ἄσπασμα μὴ δυσχερὲς γένηται μηδʼ ἀχάριστον, οὕτως ὁ +ὁ] In E only. +Ῥωμαῖος νομοθέτης, +εἰ δή τι προσῆν ἄτοπον τῷ σώματι καὶ δυσχερές, +ἔκρυψεν; +

+

ἢ διαβολὴ τίς ἐστιν ἀφροδισίων παρανόμων τὸ + +γιγνόμενον, ὡς καὶ τοῖς νομίμοις +νομίμοις Xylander and some mss.: νόμοις +αἰσχύνης τινὸς προσούσης;

+
+
+

+διὰ τί τῶν ἱπποδρόμων εἷς Φλαμίνιος καλεῖται; +

+

+ἢ ὅτι, Φλαμινίου τινὸς τῶν παλαιῶν τῇ πόλει +χώραν ἐπιδόντος, ἐχρῶντο ταῖς προσόδοις εἰς τοὺς ἱππικοὺς ἀγῶνας· ἔτι δὲ περιόντων χρημάτων, κατεσκεύασαν ὁδόν, ἣν καὶ αὐτὴν Φλαμινίαν +προσηγόρευσαν;

+
+
+

+διὰ τί ʼ λικτώρεις ʼ τοὺς ῥαβδούχους +ὀνομάζουσι; +

+

πότερον ὅτι καὶ συνέδεον τοὺς ἀκολασταίνοντας +οὗτοι καὶ τῷ Ῥωμύλῳ παρηκολούθουν ἱμάντας ἐν +τοῖς κόλποις κομίζοντες; τὸ δὲ δεσμεύειν +ἀλλιγᾶρε λέγουσιν οἱ πολλοὶ Ῥωμαίων, οἱ δὲ +καθαρεύοντες ἐν τῷ διαλέγεσθαι λιγᾶρε. +

+

ἢ νῦν μὲν παρέγκειται τὸ κ, πρότερον δὲ +λιτώρεις ἐκαλοῦντο, λειτουργοί τινες ὄντες περὶ + τὸ δημόσιον; ὅτι γὰρ λῇτον ἄχρι νῦν τὸ δημόσιον +ἐν πολλοῖς τῶν Ἑλλήνων νόμων γέγραπται, οὐδένα +ὡς ἔπος εἰπεῖν λέληθε.

+
+
+

+διὰ τί κύνα θύουσιν οἱ Λούπερκοι; Λούπερκοι δʼ εἰσὶν οἱ τοῖς Λουπερκαλίοις γυμνοὶ διαθέοντες ἐν περιζώμασι καὶ καθικνούμενοι σκύτει +τῶν ἀπαντώντων. + +

+

πότερον ὅτι καθαρμός ἐστι τῆς πόλεως τὰ +δρώμενα; καὶ γὰρ +γὰρ in E only. +τὸν μῆνα Φεβρουάριον καλοῦσι καὶ νὴ Δία τὴν ἡμέραν ἐκείνην φεβράτην, +καὶ φεβρᾶρε τό τινι +φεβρᾶρε F.C.B.; φεβρουάρε Pantazides: φεβρᾶριν. +Helmbold for τὸ τῶν. +σκυτῶν εἴδει +εἴδει Capps: ἤδει +καθικνεῖσθαι, τοῦ ῥήματος τὸ καθαίρειν σημαίνοντος· +τῷ δὲ +κυνὶ πάντες +πάντες] πάντως in all mss. except E. +ὡς ἔπος εἰπεῖν Ἕλληνες ἐχρῶντο + καὶ χρῶνταί γε μέχρι νῦν ἔνιοι σφαγίῳ πρὸς τοὺς καθαρμούς· καὶ τῇ Ἑκάτῃ σκυλάκια μετὰ τῶν +ἄλλων καθαρσίων ἐκφέρουσι καὶ περιμάττουσι +σκυλακίοις τοὺς ἁγνισμοῦ δεομένους, περισκυλακισμὸν τὸ τοιοῦτον γένος τοῦ καθαρμοῦ καλοῦντες. +καλοῦντες] δηλοῦντες in one ms. at least (E). +

+

ἢ λύκος μὲν ὁ λοῦπός ἐστι καὶ Λύκαια τὰ +Λουπερκάλια, λύκῳ δὲ κύων πολέμιος καὶ διὰ τοῦτο θύεται τοῖς Λυκαίοις; +

+

ἢ ὅτι τοὺς Λουπέρκους ὑλακτοῦσι καὶ παραλυποῦσιν οἱ κύνες ἐν τῇ πόλει διαθέοντας; +

+

ἢ Πανὶ μὲν ἡ θυσία γίγνεται, Πανὶ δὲ κύων προσφιλὲς διὰ τὰ αἰπόλια;

+
+
+

+διὰ τί τῷ καλουμένῳ Σεπτομουντίῳ +παρεφύλαττον ὀχήμασι ζευκτοῖς μὴ χρῆσθαι, καὶ μέχρι νῦν οἱ τῶν παλαιῶν μὴ καταφρονοῦντες +παραφυλάττουσι; τὸ δὲ σεπτομούντιον ἄγουσιν ἐπὶ τῷ τὸν ἕβδομον λόφον τῇ πόλει προσκατανεμηθῆναι +καὶ τὴν Ῥώμην ἑπτάλοφον γενέσθαι. + +

+

πότερον, ὡς ἔνιοι τῶν Ῥωμαϊκῶν ἐπινοοῦσι, διὰ τὸ μήπω συνεζεῦχθαι τοῖς μέρεσι παντελῶς τὴν πόλιν; +

+

ἢ τοῦτο μὲν ἄλλως οὐ πρὸς Διόνυσόν,, ἐστιν +ἔργου δὲ μεγάλου τοῦ πρὸς τὸν συνοικισμὸν ἐκτελεσθέντος, οἰόμενοι τὴν πόλιν ἤδη πεπαῦσθαι +προϊοῦσαν εἰς τὸ πρόσθεν, ἔπαυσαν μὲν αὑτοὺς +ἀνέπαυσαν δὲ τῶν ὑποζυγίων τὰ συμπονήσαντα καὶ παρέσχον ἀπολαῦσαι τῇ σχολῇ τῆς κοινῆς ἑορτῆς; +

+

+ἢ πᾶσαν μὲν ἐβούλοντο κοσμεῖν ἀεὶ καὶ τιμᾶν ἑορτὴν τοὺς πολίτας παρόντας, μάλιστα δὲ τὴν ἐπὶ τῷ συνοικισμῷ τῆς πόλεως ἀγομένην ἵνʼ οὖν τὴν πόλιν, ἧς ἐστιν ἡ ἑορτή, μὴ ἀπολείπωσιν, οὐκ ἐφεῖτο χρῆσθαι ζεύγεσιν ἐκείνην τὴν ἡμέραν;

+
+
+

+διὰ τί τοὺς κατεγνωσμένους +κατεγνωσμένους Wyttenbach: ἀπεγνωσμένους +ἐπὶ κλοπαῖς +ἢ δουλικοῖς τισιν ἄλλοις ἁμαρτήμασι φουρκιφέρους +φουρκιφέρους F.C.B.: φουρκιφέρας. +καλοῦσιν; +

+

ἢ καὶ τοῦτο τῆς τῶν παλαιῶν ἐπιμελείας +τεκμήριόν ἐστιν; ὁ γὰρ οἰκότριβος ἰδίου +καταγνούς τινα μοχθηρίαν ἐκέλευε διπλοῦν ξύλον, ὃ ταῖς +ἁμάξαις ὑφιστᾶσιν, ἀράμενον διὰ τῆς συνοικίας ἢ τῆς γειτνιάσεως διεξελθεῖν ὑπὸ πάντων ὁρώμενον, + ὅπως ἀπιστοῖεν αὐτῷ καὶ φυλάττοιντο πρὸς τὸ +λοιπὸν τὸ δὲ ξύλον ἡμεῖς μὲν στήριγμα, +στήριγμα Xylander: στήρητα. +Ῥωμαῖοι + +δὲ φοῦρκαν ὀνομάζουσι· διὸ καὶ φουρκίφερ +ὁ τοῦτο περιενεγκὼν καλεῖται.

+
+
+

+διὰ τί τῶν κυριττόντων βοῶν ὑπὲρ τοῦ +φυλάττεσθαι τὸν ἐντυγχάνοντα χόρτον τῷ κέρατι +προσδοῦσιν, +

+

ἢ διὰ κόρον καὶ πλησμονὴν ἐξυβρίζουσι καὶ +βόες καὶ ἵπποι καὶ ὄνοι καὶ ἄνθρωποι; ὥς που +καὶ Σοφοκλῆς πεποίηκε + +σὺ δὲ σφαδᾴζεις πῶλος ὣς εὐφορβίᾳ, + +γαστήρ τε γάρ σου καὶ γνάθος πλήρης πέλει. +πέλει added by Pearson (Cobet: ἀεί: Ahrens Βορᾶς). + + +διὸ καὶ Μᾶρκον Κράσσον οἱ Ῥωμαῖοι χόρτον ἔχειν ἔφασαν ἐφυλάττοντο γάρ αὐτὸν οἱ τοὺς ἄλλους ἐν + τῇ πολιτείᾳ σπαράττοντες ὡς ἀμυντικὸν καὶ δυσεπιχείρητον. οὐ μὴν ἀλλʼ ὕστερον ἐλέχθη πάλιν, ὅτι Κράσσου Καῖσαρ ἀφῃρήκει τὸν χόρτον ἀντέστη γὰρ αὐτῷ πρῶτος ἐν τῇ πολιτείᾳ καὶ κατεφρόνησε.

+
+
+

+διὰ τί τῶν ἐπʼ οἰωνοῖς ἱερέων, οὓς Αὔσπικας πρότερον Αὔγουρας δὲ νῦν καλοῦσιν, ᾤοντο δεῖν ἀεὶ τοὺς λαμπτῆρας ἀνεῳγμένους εἶναι καὶ τὸ πῶμα μὴ ἐπικεῖσθαι; +

+

ἢ καθάπερ οἱ Πυθαγορικοὶ μικρὰ μεγάλων ἐποιοῦντο σύμβολα κωλύοντες ἐπὶ χοίνικος καθῆσθαι καὶ πῦρ μαχαίρᾳ μὴ σκαλεύειν, οὕτως + οἱ παλαιοὶ πολλοῖς αἰνίγμασιν ἐχρῶντο καὶ μάλιστα πρὸς τοὺς ἱερεῖς, οἷόν ἐστι καὶ τὸ τοῦ λαμπτῆρος, + ἔοικε γὰρ ὁ λαμπτὴρ τῷ περιέχοντι τὴν ψυχὴν +σώματι. φῶς γάρ ἐστιν ἡ ἐντὸς ψυχὴ καὶ δεῖ τὸ συνετὸν καὶ φρόνιμον ἀεὶ ἀναπεπταμένον αὐτῆς +εἶναι καὶ δεδορκὸς καὶ μηδέποτε συγκεκλεῖσθαι +μηδʼ +ἄποπτον μένειν. +ἄποπτον μένειν F.C.B.: ἀποπνεόμενον. +

+

πνευμάτων δʼ ὄντων, οὐκ εὐσταθοῦσιν οἱ ὄρνιθες οὐδὲ βέβαια σημεῖα παρέχουσι διὰ τὴν πλάνην καὶ τὴν ἀνωμαλίαν. διδάσκουσιν οὖν τῷ ἔθει μὴ πνευμάτων ὄντων ἀλλὰ νηνεμίας καὶ καταστάσεως ἐπὶ ταῦτα προϊέναι τοὺς οἰωνοπόλους, ὅτε δύνανται τοῖς λαμπτῆρσιν ἀνεῳγμένοις χρῆσθαι. +

+
+
+ +

+διὰ τί δʼ +ἀπείρητο τοῖς ἕλκος ἔχουσιν ἱερεῦσιν ἐπʼ οἰωνῶν καθέζεσθαι +καθέζεσθαι Wyttenbach: καθίζεσθαι. + ; +

+

πότερον καὶ τοῦτο σύμβολόν ἐστι τοῦ μηδὲν δακνομένους μηδʼ +οἷον ἕλκος ἴδιον καὶ πάθος ἔχοντας ἐν τῇ ψυχῇ τὰ θεῖα χρηματίζειν, ἀλλʼ ἀλύπους καὶ ἀκεραίους καὶ ἀπερισπάστους ὄντας; +

+

ἢ κατὰ λόγον ἐστίν, εἰ μήθʼ ἱερείῳ χρήσαιτʼ +ἄν τις ἕλκος ἔχοντι πρὸς θυσίαν μήτʼ ὄρνισι πρὸς οἰωνισμόν, ἔτι μᾶλλον ἐφʼ ἑαυτῶν φυλάττεσθαι τὰ τοιαῦτα, καὶ καθαροὺς γενομένους καὶ ἀσινεῖς καὶ ὁλοκλήρους ἐπὶ τὰ παρὰ τῶν θεῶν σημαινόμενα βαδίζειν; τὸ γὰρ ἕλκος ἔοικε πήρωσὶς +πήρωσὶς Meziriacus: πώρωσὶς +τις εἶναι + καὶ μιασμὸς τοῦ σώματος.

+
+
+

+διὰ τί μικρᾶς Τύχης ἱερὸν ἱδρύσατο Σερούιος Τούλλιος ὁ βασιλεὺς ἣν ʼ βρέβεμ ʼ καλοῦσι; +

+

πότερον ὅτι μικρὸς ὢν ἐν ἀρχῇ καὶ ταπεινὰ + πράττων καὶ γεγονὼς ἐκ μητρὸς αἰχμαλώτου διὰ τὴν τύχην ἐβασίλευσε τῆς Ῥώμης· ἢ αὕτη μὲν ἡ μεταβολὴ μέγεθος ἐμφαίνει τύχης μᾶλλον ἢ +μικρότητα, πάντων δὲ μάλιστα Σερούιος ἔοικε τὴν τῆς +τύχης ἐκθειάσας δύναμιν ἐπιφημίσαι ʼ πράξεσιν + ἁπάσαις; οὐ γὰρ μόνον Τύχης εὐέλπιδος καὶ ἀποτροπαίου καὶ μειλιχίας καὶ πρωτογενείας καὶ ἄρρενος ἱερὰ κατεσκεύασεν, ἀλλʼ ἔστιν ἰδίας Τύχης +ἱερόν, ἕτερον δʼ +ἐπιστρεφομένης, ἄλλο +ἄλλο Dübner: ἄλλο δʼ εὐέλπιδος ἄλλο, apparently repeated from above. +παρθένου· +καὶ τί ἄν τις ἐπεξίοι τὰς ἄλλας ἐπωνυμίας, ὅπου +Τύχης ἰξευτρίας +ἰξευτρίας Stephanus (cf.332 F): ἰξευτηρίας +ἱερόν ἐστιν, ἣν βισκᾶταν +βισκᾶταν] βισκατρίκεμ Meziriacus. +ὀνομάζουσιν, ὡς πόρρωθεν ἡμῶν ἁλισκομένων ὑπʼ αὐτῆς καὶ προσισχομένων τοῖς πράγμασιν; +

+

ὅρα δὴ μὴ καταμαθὼν τὸ παρὰ μικρὸν ἀεὶ τῆς τύχης μέγα δυνάμενον, καὶ ὅτι τῷ γενέσθαι τι +μικρὸν ἢ μὴ γενέσθαι τι πολλάκις ὑπῆρξεν ἐνίοις τυχεῖν ἢ διαμαρτεῖν τῶν μεγίστων, μικρᾶς Τύχης ἱερὸν ἱδρύσατο, προσέχειν διδάσκων τοῖς πράγμασι καὶ μὴ καταφρονεῖν διὰ μικρότητα τῶν +ἐντυγχανόντων.

+
+
+

+διὰ τί λύχνον οὐκ ἐσβέννυσαν, ἀλλʼ αὐτὸν +ὑφʼ ἑαυτοῦ περιεώρων μαραινόμενον; +

+

πότερον ὡς συγγενὲς καὶ ἀδελφικὸν σεβόμενοι τοῦ ἀσβέστου καὶ ἀθανάτου πυρός, ἢ καὶ τοῦτο +σύμβολόν ἐστι τοῦ μὴ δεῖν τὸ ἔμψυχον, ἂν μὴ + βλάπτῃ, διαφθείρειν μηδʼ ἀναιρεῖν, ὡς ζῴῳ +ζῴῳ Dübner: ζώου. +τοῦ +πυρὸς ἐοικότος; καὶ γὰρ τροφῆς δεῖται καὶ +αὐτοκίνητόν ἐστιν καὶ σβεννύμενον φωνὴν ἀφίησιν +ὥσπερ φονευόμενον. +

+

ἤ διδάσκει τὸ ἔθος ἡμᾶς ὅτι δεῖ μήτε πῦρ +μήθʼ ὕδωρ μήτʼ ἄλλο τι τῶν ἀναγκαίων αὐτοὺς +ἄδην ἔχοντας διαφθείρειν, ἀλλʼ ἐᾶν χρῆσθαι τοὺς +δεομένους καὶ ἀπολείπειν ἑτέροις, ὅταν αὐτοὶ +μηκέτι χρείαν ἔχωμεν; +

+
+
+ +

+διὰ τί τὰς ἐν τοῖς ὑποδήμασι σεληνίδας +οἱ διαφέρειν δοκοῦντες εὐγενείᾳ φοροῦσιν; +

+

πότερον, ὡς Κάστωρ φησί, σύμβολόν ἐστι +τοῦτο τῆς λεγομένης οἰκήσεως ἐπὶ τῆς σελήνης +τῆς σελήνης E: ταῖς σελήναις. +καὶ +ὅτι μετὰ τὴν τελευτὴν αὖθις αἱ ψυχαὶ τὴν σελήνην +ὑπὸ πόδας ἕξουσιν, ἢ τοῖς παλαιοτάτοις τοῦθʼ +ὑπῆρχεν ἐξαίρετον; οὗτοι δʼ ἦσαν Ἀρκάδες τῶν +ἀπʼ +ἀπʼ] ἐπʼ Xylander and Kronenburg. +Εὐάνδρου Προσελήνων λεγομένων. +

+

ἢ, καθάπερ ἄλλα πολλά, καὶ τοῦτο τοὺς +ἐπαιρομένους καὶ μέγα φρονοῦντας ὑπομιμνσῄκει +ὑπομιμνσῄκει a patent correction: ὑπομιμνσήκειν +τῆς +ἐπʼ +ἀμφότερον τῶν ἀνθρωπίνων μεταβολῆς παράδειγμα ποιουμένους τὴν σελήνην, ὡς + + +ἐξ ἀδήλου πρῶτον ἔρχεται νέα + +πρόσωπα καλλύνουσα καὶ πληρουμένη, + +χὤταν περ αὑτῆς εὐπρεπεστάτη +εὐπρεπεστάτη, Moralia, 517 D: εὐγενεστάτη (εὐγανεστάτη ? Pohlenz). +φανῇ, + +πάλιν διαρρεῖ κἀπὶ +κἀπὶ] κεἰς τὸ in the Life of Demetrius, chap. xlv. +μηδὲν ἔρχεται; + + + +

+

ἤ πειθαρχίας ἦν μάθημα βασιλευομένους +βασιλευομένους] βουλευομένων in some mss. +μὴ δυσχεραίνειν, ἀλλʼ ὥσπερ ἡ σελήνη προσέχειν ἐν ἐθέλει τῷ κρείττονι καὶ δευτερεύειν +ἀεὶ παπταίνουσα πρὸς αὐγὰς ἠελίοιο +κατὰ τὸν Παρμενίδην, οὕτω τὴν δευτέραν τάξιν ἀγαπᾶν χρωμένους τῷ ἡγεμόνι καὶ τῆς ἀπʼ ἐκείνου +δυνάμεως καὶ τιμῆς ἀπολαύοντας;

+
+
+

+διὰ τί τὸν μὲν ἐνιαυτὸν τοῦ Διὸς νομίζουσι, τοὺς δὲ μῆνας τῆς Ἥρας; +

+

+ἢ ὅτι τῶν μὲν ἀοράτων θεῶν καὶ νοητῶν βασιλεύουσι Ζεὺς καὶ Ἥρα, τῶν δʼ +ὁρατῶν ἥλιος καὶ +σελήνη; ποιεῖ δʼ +ὁ μὲν ἥλιος τὸν ἐνιαυτόν, ἡ δὲ +σελήνη τοὺς μῆνας. δεῖ δὲ μὴ νομίζειν ἁπλῶς +εἰκόνας ἐκείνων τούτους, ἀλλʼ αὐτὸν ἐν ὕλῃ Δία +τὸν ἥλιον, καὶ αὐτὴν τὴν Ἥραν ἐν ὕλῃ τὴν σελήνην. διὸ καὶ +Ἰουνῶνεμ +Ἰουνῶνεμ an early correction (in the Vossianus according to Wyttenbach): ἴουνον. +ἐπονομάζουσι τὴν Ἥραν, τὸ νέον ἢ τὸ νεώτερον ἐμφαίνοντος τοῦ ὀνόματος ἀπὸ τῆς σελήνης· καὶ Λουκῖναν Ἥραν καλοῦσιν οἷον +φωτεινὴν +φωτεινὴν] φαεινὴν in most mss. +ἢ φωτίζουσαν καὶ νομίζουσιν ἐν ταῖς λοχείαις καὶ ὠδῖσι βοηθεῖν, ὥσπερ καὶ τὴν σελήνην, + +διὰ κυάνεον +κυάνεον] λαμπρὸν as quoted by Macrobius. +πόλον ἄστρων + + + διὰ τʼ ὠκυτόκοιο σελάνας· + +εὐτοκεῖν γὰρ ἐν ταῖς πανσελήνοις μάλιστα δοκοῦσιν. +

+
+ +
+

+διὰ τί τῶν οἰωνῶν ὁ καλούμενος ἀριστερὸς +αἴσιος; +

+

πότερον οὐκ ἔστι τοῦτʼ ἀληθές, ἀλλὰ παρακρούεται πολλοὺς ἡ διάλεκτος +διάλεκτος] διαλεκτικός in practically all mss. +; τὸ γὰρ ἀριστερὸν +σίνιστρον ὀνομάζουσι, τὸ δʼ +ἐφεῖναι +ἐφεῖναι Xylander: ἀφεῖναι. +σίνερε καὶ σίνε λέγουσιν, ὅταν ἐφεῖναι +ἐφεῖναι Xylander: ἀφεῖναι. +παρακαλῶσι. τὸν οὖν ἐφιέντα τὴν πρᾶξιν οἰωνὸν σινιστέριον ὄντα σίνιστρον οὐκ ὀρθῶς ὑπολαμβάνουσιν οἱ πολλοὶ καὶ ὀνομάζουσιν. +

+

ἢ, καθάπερ Διονύσιός φησιν, Ἀσκανίῳ τῷ +Αἰνείου παραταττομένῳ πρὸς Μεζέντιον ἀστραπῆς + ἐν ἀριστερᾷ νικηφόρου γενομένης οἰωνισάμενοις +οἰωνισάμενοις F.C.B.; οἰωνισαμένῳ Rose: οἰωνισάμενοι. +καὶ πρὸς τὸ λοιπὸν οὕτω παραφυλάττουσιν; ἤ, ὡς ἄλλοι τινές, Αἰνείᾳ τούτου συμπεσόντος; καὶ γὰρ Θηβαῖοι τῷ ἀριστερῷ κέρατι τρεψάμενοι τοὺς πολεμίους καὶ κρατήσαντες ἐν Λεύκτροις, +διετέλεσαν ἐν πάσαις ταῖς μάχαις τῷ ἀριστερῷ τὴν ἡγεμονίαν ἀποδιδόντες. +

+

ἤ μᾶλλον, ὡς +Ἰόβας φησί, τοῖς πρὸς τὰς ἀνατολὰς ἀποβλέπουσιν ἐν ἀριστερᾷ γίγνεται τὸ +βόρειον, ὃ δὴ τοῦ κόσμου δεξιὸν ἔνιοι τίθενται καὶ +καθυπέρτερον ; +

+

ὅρα δὲ μὴ φύσει τοῖς εὐωνύμοις ἀσθενεστέροις +οὖσιν οἱ προϊστάμενοι +προϊστάμενοι Abresch, supported by one ms.: παριστάμενοι. +τῶν οἰωνῶν οἷον +ἀναρρωννύουσι καὶ ὑπερείδουσι τὸ ἐλλιπὲς τῆς δυνάμεως +ἐπανισοῦντες. + +

+

ἢ τὰ ἐπίγεια καὶ θνητὰ τοῖς οὐρανίοις καὶ θείοις ἀντικεῖσθαι νομίζοντες ᾤοντο τὰ πρὸς ἡμᾶς ἀριστερὰ τοὺς θεοὺς ἀπὸ τῶν δεξιῶν προπέμπειν;

+
+
+

+διὰ τί τοῦ θριαμβεύσαντος εἶτʼ ἀποθανόντος +καὶ καέντος ἐξῆν ὀστέον λαβόντας εἰς τὴν +πόλιν εἰσφέρειν καὶ κατατίθεσθαι, ὡς Πύρρων ὁ +Λιπαραῖος ἱστόρηκεν; +

+

ἢ τιμῆς ἕνεκα τοῦ τεθνηκότος; καὶ γὰρ ἄλλοις +ἀριστεῦσι καὶ στρατηγοῖς ἔδωκαν οὐκ αὐτοὺς +μόνον ἀλλὰ καὶ τοὺς ἀπʼ αὐτῶν ἐνθάπτεσθαι +τῇ ἀγορᾷ, καθάπερ Οὐαλερίῳ καὶ Φαβρικίῳ· καὶ + φασι τούτων ἀπογόνοις ἀποθανοῦσι καὶ κομισθεῖσιν εἰς ἀγορὰν ὑφίεσθαι δᾷδα καιομένην, εἶτʼ εὐθὺς αἴρεσθαι,, χρωμένων ἀνεπιφθόνως τῇ τιμῇ καὶ τὸ ἐξεῖναι μόνον ἐκβεβαιουμένων.

+
+
+

+διὰ τί τοὺς θριαμβεύσαντας ἑστιῶντες ἐν δημοσίῳ παρῃτοῦντο τοὺς ὑπάτους, καὶ πέμποντες παρεκάλουν μὴ ἐλθεῖν ἐπὶ τὸ δεῖπνον; +

+

ἢ καὶ τόπον ἔδει τῷ θριαμβεύσαντι κλισίας τὸν +κλισίας τὸν Cobet: καὶ σίαστον +ἐντιμότατον ἀποδίδοσθαι καὶ προπομπὴν μετὰ τὸ +δεῖπνον; ταῦτα δʼ οὐκ ἔξεστιν ἑτέρῳ γίγνεσθαι τῶν ὑπάτων παρόντων, ἀλλʼ ἐκείνοις.

+
+
+

+διὰ τί περιπόρφυρον ὁ δήμαρχος οὐ φορεῖ, + τῶν ἄλλων ἀρχόντων φορούντων; +

+

ἢ τὸ παράπαν οὐδʼ ἐστὶν ἄρχων; οὐδὲ γὰρ +ῥαβδούχους ἔχουσι οὐδʼ ἐπὶ δίφρου καθήμενοι + χρηματίζουσιν, οὐδʼ ἔτους ἀρχῇ καθάπερ οἱ +λοιποὶ πάντες ἄρχοντες εἰσίασιν, +εἰσίασιν Meziriacus: εἰσιν. +οὐδὲ παύονται +δικτάτωρος αἱρεθέντος ἀλλὰ πᾶσαν ἀρχὴν ἐκείνου +μετατιθέντος εἰς ἑαυτὸν αὐτοὶ μόνοι διαμένουσιν, +ὥσπερ οὐκ ὄντες ἄρχοντες ἀλλʼ ἑτέραν τινὰ τάξιν +ἔχοντες. ὡς δὲ τῶν ῥητόρων ἔνιοι τὴν παραγραφὴν +οὐ βούλονται δίκην εἶναι, τοὐναντίον τῇ δίκῃ +δρῶσαν ἡ μὲν γὰρ εἰσάγει καὶ ποιεῖ κρίσιν, ἡ δʼ ἀναιρεῖ καὶ λύει· τὸν αὐτὸν τρόπον οἴονται τὴν +δημαρχίαν κώλυσιν ἀρχῆς μᾶλλον εἶναι καὶ πρὸς + ἀρχὴν ἀντίταξιν ἢ ἀρχήν. τὸ γὰρ ἐνστῆναι πρὸς δύναμιν ἄρχοντος καὶ τὴν ἄγαν ἐξουσίαν ἀφελεῖν ἐξουσία καὶ δύναμίς ἐστιν αὐτῆς. +

+

ἢ ταῦτα μὲν ἄν τις εἴποι καὶ τὰ τοιαῦτα +χρώμενος εὑρησιλογίᾳ· τῆς δὲ δημαρχίας τὴν γένεσιν +ἐκ τοῦ δήμου λαμβανούσης τὸ δημοτικὸν ἰσχυρόν ἐστι, καὶ μέγα τὸ μὴ μεῖζον φρονεῖν τῶν λοιπῶν +ἀλλʼ +ὁμοιοῦσθαι καὶ σχήματι καὶ στολῇ καὶ διαίτῃ τοῖς ἐπιτυγχάνουσι τῶν πολιτῶν. ὁ γὰρ ὄγκος +ὑπάτῳ προσήκει καὶ στρατηγῷ, τὸν δὲ δήμαρχον, +ὡς Γάιος Κουρίων ἔλεγε, καταπατεῖσθαι δεῖ, καὶ + μὴ σεμνὸν εἶναι τῇ ὄψει μηδὲ δυσπρόσοδον μηδὲ +τοῖς πολλοῖς χαλεπόν, ἀλλʼ ὑπὲρ τῶν ἄλλων ἄοκνον +ἄοκνον added by F.C.B. to fill a lacuna +τοῖς δὲ πολλοῖς εὐμεταχείριστον. ὅθεν οὐδʼ οἰκίας +αὐτοῦ κλείεσθαι νενόμισται, θύραν, ἀλλὰ καὶ νύκτωρ +ἀνέῳγε +καὶ μεθʼ ἡμέραν ὥσπερ λιμὴν καὶ καταφυγὴ +τοῖς δεομένοις. ὅσῳ δὲ μᾶλλον ἐκταπεινοῦται τῷ + +σχήματι, +σχήματι Wyttenbach: σώματι. +τοσούτῳ μᾶλλον αὔξεται τῇ δυνάμει. +κοινὸν γὰρ αὐτὸν ἀξιοῦσι τῇ χρείᾳ καὶ πᾶσιν ἐφικτὸν ὥσπερ βωμὸν εἶναι, τῇ δὲ τιμῇ ποιοῦσιν ἱερὸν καὶ ἅγιον καὶ ἄσυλον ὅπου κἂν βαδίζων ἐν δημοσίῳ πάθῃ τι, +πάθῃ τι suggested by Bernardakis: πᾶσι +νόμος ἐστὶ καθαίρεσθαι καὶ +ἁγνίζεσθαι τὸ σῶμα καθάπερ μεμιασμένον. +

+
+
+ +

+διὰ τί τῶν στρατηγῶν αἱ ῥάβδοι συνδεδεμέναι προσηρτημένων τῶν πελέκεων φέρονται; +

+

πότερον ὅτι σύμβολόν ἐστι τοῦ μὴ δεῖν πρόχειρον εἶναι καὶ λελυμένην τὴν ὀργὴν τοῦ ἄρχοντος, ἢ διατριβὴν καὶ μέλλησιν ἐμποιοῦν τῇ ὀργῇ τὸ λύειν ἀτρέμα τὰς ῥάβδους πολλάκις ἐποίησε μεταγνῶναι περὶ τῆς κολάσεως; ἐπεὶ δὲ τῆς κακίας τὸ μὲν +ἰάσιμόν ἐστι τὸ δʼ ἀνήκεστον, αἱ μὲν ῥάβδοι +νουθετοῦσι τὸ μεταθέσθαι δυνάμενον, οἱ +οἱ Bernardakis: αἱ +δὲ πελέκεις +ἀποκόπτουσι τὸ ἀνουθέτητον.

+
+
+

+διὰ τί τοὺς καλουμένους Βλετονησίους βαρβάρους ὄντας ἄνθρωπον τεθυκέναι θεοῖς +πυθόμενοι, μετεπέμψαντο τοὺς ἄρχοντας αὐτῶν ὡς κολάσοντες, ἐπεὶ δὲ νόμῳ τινὶ τοῦτʼ ἐφαίνοντο +πεποιηκότες, ἐκείνους μὲν ἀπέλυσαν, ἐκώλυσαν δὲ πρὸς τὸ λοιπόν; αὐτοὶ δʼ +οὐ πολλοῖς ἔτεσιν ἔμπροσθεν δύο μὲν ἄνδρας δύο δὲ γυναῖκας ἐν τῇ βοῶν +ἀγορᾷ λεγομένῃ, τοὺς μὲν Ἕλληνας, τοὺς δὲ Γαλάτας, ζῶντας κατώρυξαν φαίνεται γὰρ ἄτοπον + ταῦτα μὲν ποιεῖν αὐτούς, ἐπιτιμᾶν δὲ βαρβάροις +ὡς οὐχ ὅσια ποιοῦσι. +

+

πότερον τὸ μὲν θεοῖς θύειν ἀνθρώπους ἀνόσιον + ἡγοῦντο, τὸ δὲ δαίμοσιν ἀναγκαῖον ἢ τοὺς μὲν ἔθει καὶ νόμῳ τοῦτο πράττοντας ἁμαρτάνειν +ἐνόμιζον, αὐτοὶ δὲ προσταχθέντες ἐκ τῶν Σιβυλλείων ἔπραξαν; λέγεται γὰρ +Ἐλβίαν τινὰ παρθένον ὀχουμένην ἐφʼ +ἵππου βληθῆναι κεραυνῷ, καὶ γυμνὸν μὲν εὑρεθῆναι κείμενον τὸν ἵππον, γυμνὴν +δʼ αὐτὴν ὡς ἐπίτηδες ἀνηγμένου τοῦ χιτῶνος ἀπὸ τῶν ἀπορρήτων, ὑποδημάτων δὲ καὶ δακτυλίων καὶ κεκρυφάλου διερριμμένων χωρὶς ἄλλων +ἀλλαχόθι, τοῦ δὲ στόματος ἔξω προβεβληκότος τὴν + γλῶσσαν. ἀποφηναμένων δὲ τῶν μάντεων δεινὴν μὲν αἰσχύνην ταῖς ἱεραῖς παρθένοις εἶναι καὶ γενήσεσθαι περιβόητον, ἅψεσθαι δέ τινα καὶ ἱππέων +ὕβριν, ἐμήνυσε βάρβαρος +βάρβαρος Madvig: βάρβαρου. +τινὸς ἱππικοῦ θεράπων τρεῖς παρθένους τῶν ἑστιάδων, Αἰμιλίαν καὶ Λικινίαν καὶ Μαρκίαν, +Μαρκίαν Wyttenbach: μαρτίαν, +ὑπὸ ταὐτὸ διεφθαρμένας καὶ συνούσας πολὺν χρόνον ἀνδράσιν, ὧν εἷς ἦν Βετούτιος Βάρρος +Βετούτιος Βάρρος Wyttenbach: βουτέτιος βάρβαρος (βετούτιος in some mss.). +τοῦ μηνυτοῦ δεσπότης. ἐκεῖναι μὲν οὖν ἐκολάσθησαν ἐξελεγχθεῖσαι, τῆς δὲ πράξεως δεινῆς φανείσης, ἔδοξεν ἀνερέσθαι +ἀνερέσθαι Xylander: ἀναιρεῖσθαι. +τὰ Σιβύλλεια τοὺς ἱερεῖς. εὑρεθῆναι δέ φασι χρησμοὺς ταῦτά τε + προδηλοῦντας ὡς ἐπὶ κακῷ γενησόμενα, καὶ +προστάττοντας ἀλλοκότοις τισὶ δαίμοσι καὶ ξένοις ἀποτροπῆς ἕνεκα τοῦ ἐπιόντος προέσθαι δύο μὲν + +Ἕλληνας, δύο δὲ Γαλάτας ζῶντας αὐτόθι +κατορυγέντας.

+
+
+

+διὰ τί τὴν τῆς ἡμέρας ἀρχὴν ἐκ μέσης νυκτὸς λαμβάνουσι; +

+

πότερον ὅτι ἡ πολιτεία στρατιωτικὴν ἐν ἀρχῇ σύνταξιν εἶχε, τὰ δὲ πολλὰ νύκτωρ ἐν ταῖς στρατείαις προλαμβάνεται τῶν χρησίμων; ἢ πράξεως μὲν ἀρχὴν ἐποιοῦντο τὴν ἀνατολήν, παρασκευῆς δὲ τὴν νύκτα; δεῖ γὰρ παρασκευασαμένους πράττειν, ἀλλὰ μὴ παρασκευάζεσθαι πράττοντας, ὡς Μύσων πρὸς Χίλωνα τὸν σοφὸν εἰπεῖν λέγεται ἐν χειμῶνι θρίνακα τεκταινόμενος. +

+

+ἢ καθάπερ ἡ μεσημβρία πέρας ἐστὶ τοῖς πολλοῖς τοῦ τὰ δημόσια καὶ σπουδαῖα πράττειν, οὕτως ἀρχὴν ἔδοξε ποιεῖσθαι τὸ μεσονύκτιον; τεκμήριον +δὲ τούτου +τούτου Wyttenbach: τοῦτο +μέγα τὸ μὴ ποιεῖσθαι Ῥωμαῖον ἄρχοντα συνθήκας μηδʼ ὁμολογίας μετὰ μέσον ἡμέρας. +

+

ἢ δύσει μὲν καὶ ἀνατολῇ λαμβάνειν ἀρχὴν +ἡμέρας καὶ τελευτὴν οὐ +οὐ] Petavius's conjecture, found in A only. +δυνατόν ἐστιν; ὡς μὲν +γάρ οἱ πολλοὶ τῇ αἰσθήσει διορίζουσιν ἡμέρας μὲν ἀρχὴν τὴν πρώτην ἀνάσχεσιν τοῦ ἡλίου, νυκτὸς δὲ +τὴν +τὴν added by Bernardakis. +τελευταίαν ἀπόκρυψιν λαμβάνοντες, οὐχ ἕξομεν + ἰσημερίαν, ἀλλʼ +ἣν μάλιστα τῇ ἡμέρᾳ νύκτα +παρισοῦσθαι δοκοῦμεν, αὕτη τῆς ἡμέρας ἐλάττων + φανεῖται τῷ τοῦ ἡλίου μεγέθει. ὃ δʼ +αὖ πάλιν οἱ μαθηματικοὶ ταύτην ἰώμενοι τὴν ἀτοπίαν τίθενται, +τὸ τοῦ ἡλίου κέντρον, ὅταν ἅψηται τοῦ ὁρίζοντος, ἡμέρας διορισμὸν εἶναι καὶ νυκτός, ἀναίρεσίς ἐστι τῆς ἐναργείας. συμβήσεται γὰρ, ἔτι πολλοῦ φωτὸς ὑπὲρ +ὑπὲρ Xylander: ὑπὸ +γῆν ὄντος καὶ τοῦ ἡλίου καταλάμποντος ἡμᾶς, μηδέπω ἡμέραν ὁμολογεῖν ἀλλʼ ἔτι νύκτα εἶναι. ἐπεὶ τοίνυν ἐν ταῖς ἀνατολαῖς καὶ δύσεσι τοῦ ἡλίου δύσληπτός ἐστιν ἡ ἀρχὴ διὰ τὰς εἰρημένας ἀλογίας, ἀπολείπεται τὸ μεσουρανοῦν ἢ τὸ ἀντιμεσουρανοῦν αὐτοῦ λαμβάνειν ἀρχήν. βέλτιον + δὲ τὸ δεύτερον· φέρεται γὰρ ἐκ μεσημβρίας ἐπὶ τὰς δύσεις ἀφʼ ἡμῶν, ἐκ δὲ μεσονυκτίου πρὸς ἡμᾶς +ἐπὶ τὰς ἀνατολάς.

+
+
+

+διὰ τί τὰς γυναῖκας οὔτʼ ἀλεῖν εἴων οὔτʼ +ὀψοποιεῖν τὸ παλαιόν; +

+

ἢ τὰς συνθήκας διαμνημονεύοντες, ἃς ἐποιήσαντο πρὸς τοὺς Σαβίνους; ἐπεὶ γὰρ ἥρπασαν τὰς θυγατέρας αὐτῶν εἶτα πολεμήσαντες διηλλάγησαν, +ἐν ταῖς ἄλλαις ὁμολογίαις καὶ τοῦτʼ ἐγράφη, μήτʼ ἀλεῖν ἀνδρὶ Ῥωμαίῳ γυναῖκα μήτε μαγειρεύειν.

+
+
+

+διὰ τί τοῦ Μαΐου μηνὸς οὐκ ἄγονται +γυναῖκας; +

+

πότερον ὅτι μέσος ἐστὶ τοῦ Ἀπριλλίου καὶ τοῦ +Ἰουνίου μηνός, ὧν τὸν μὲν Ἀφροδίτης τὸν δʼ +Ἥρας, γαμηλίων θεῶν, ἱερὸν νομίζοντες +προλαμβάνουσι μικρὸν ἢ περιμένουσιν; + +

+

ἢ ὅτι τῷ μηνὶ τούτῳ τὸν μέγιστον ποιοῦνται τῶν καθαρμῶν, νῦν μὲν εἴδωλα ῥιπτοῦντες ἀπὸ τῆς γεφύρας εἰς τὸν ποταμὸν πάλαι δʼ +ἀνθρώπους; διὸ καὶ τὴν Φλαμινίκαν, +Φλαμινίκαν Xylander: φλαμινίβαν. +ἱερὰν τῆς Ἥρας εἶναι δοκοῦσαν, νενόμισται σκυθρωπάζειν, μήτε λουομένην τηνικαῦτα μήτε κοσμουμένην. +

+

ἢ ὅτι πολλοὶ Λατίνων ἐν τῷ μηνὶ τούτῳ τοῖς + κατοιχομένοις ἐναγίζουσι; καὶ διὰ τοῦτʼ ἴσως +Ἑρμῆν ἐν αὐτῷ σέβονται καὶ Μαίας ἐπώνυμός ἐστιν. +

+

ἤ, καθάπερ ἔνιοι λέγουσιν, ὁ μὲν Μάιος ἀπὸ τῆς πρεσβυτέρας, ὁ δʼ Ἰούνιος ἀπὸ τῆς νεωτέρας ἡλικίας ὠνόμασται; γάμῳ δὲ ἁρμοδιώτερον τὸ νέον, ὡς καὶ Εὐριπίδης φησὶν + +ἀλλʼ ἦ +ἦ Kvičala and F.C.B.: ἤ. +τὸ γῆρας τὴν Κύπριν χαίρειν ἐᾷ, + +ἥ τʼ Ἀφροδίτη τοῖς γέρουσιν ἄχθεται. + +οὐ γαμοῦσιν οὖν ἐν τῷ Μαΐῳ, περιμένοντες τὸν +Ἰούνιον, ὃς εὐθύς ἐστι μετὰ τὸν Μάιον.

+
+
+

+διὰ τί τῶν γαμουμένων αἰχμῇ δορατίου τὴν κόμην διακρίνουσιν; +

+

ἆρα σύμβολόν ἐστι τοῦτο τοῦ βίᾳ καὶ μετὰ + πολέμου γαμηθῆναι τὰς πρώτας, ἢ μανθάνουσιν +ἀνδράσι, συνοικοῦσαι μαχίμοις καὶ πολεμικοῖς +ἄθρυπτον καὶ ἄθηλυν καὶ ἀφελῆ προσίεσθαι καλλωπισμόν; ὥσπερ ὁ Λυκοῦργος ἀπὸ πρίονος καὶ + πελέκεως κελεύσας τὰ θυρώματα ταῖς οἰκίαις ποιεῖν καὶ τὰς ὀροφάς, +ἄλλῳ δὲ μὴ χρῆσθαι τὸ +παράπαν ἐργαλείῳ, πᾶσαν ἐξέβαλε περιεργίαν καὶ +πολυτέλειαν. +

+

ἢ τὴν διάστασιν αἰνίττεται τὸ γιγνόμενον, ὡς μόνῳ σιδήρῳ τοῦ γάμου διακριθησομένου; +

+

ἢ τὰ μὲν πλεῖστα τῶν γαμικῶν εἰς τὴν Ἥραν ἀνῆπτο +ἀνῆπτο E: ἀνῆπτον. +; Ἥρας δʼ ἱερὸν τὸ δόρυ νενόμισται, καὶ τῶν ἀγαλμάτων αὐτῆς δόρατι στηρίζεται τὰ πλεῖστα καὶ Κυρῖτις ἡ θεὸς ἐπωνόμασται, τὸ γὰρ + δόρυ κύριν +κύριν Aldine ed. and Xylander: κοῦριν. + +ἐκάλουν οἱ παλαιοί· διὸ καί φασι Κυρῖνον ὀνομασθῆναι τὸν Ἐνυάλιον.

+
+
+

+διὰ τί τὸ τελούμενον εἰς θέας Λοῦκαρ καλοῦσιν; +

+

ἢ ὅτι πολλὰ ἔστιν ἄλση +ἄλση Xylander: ἄλλα. +περὶ τὴν πόλιν +ἀνειμένα θεοῖς, ἃ καλοῦσι λούκους, +καὶ τὴν ἀπὸ τούτων πρόσοδον εἰς τὰς θέας ἀνήλισκον;

+
+
+

+διὰ τί τὰ Κυρινάλια μωρῶν ἑορτὴν +ὀνομάζουσιν; +

+

ἢ ὅτι τὴν ἡμέραν ταύτην ἀποδεδώκεσαν, ὡς +Ἰόβας φησί, τοῖς τὰς αὑτῶν φρατρίας ἀγνοοῦσιν; +ἢ τοῖς μὴ θύσασιν, ὥσπερ οἱ λοιποί, κατὰ φυλὰς +ἐν τοῖς Φουρνικαλίοις διʼ ἀσχολίαν ἢ ἀποδημίαν ἢ +ἄγνοιαν ἐδόθη τῇ ἡμέρᾳ ταύτῃ τὴν ἑορτὴν ἐκείνην ἀπολαβεῖν; +

+
+
+ + +

+διὰ τί τῷ Ἡρακλεῖ γιγνομένης θυσίας +ἄλλον οὐδένα θεῶν ὀνομάζουσιν οὐδὲ φαίνεται κύων ἐντὸς τῶν περιβόλων, ὡς Βάρρων ἱστόρηκεν; +

+

ἢ θεὸν μὲν ἄλλον οὐκ ὀνομάζουσι διὰ τὸ τοῦτον ἡμίθεον νομίζειν; ὡς δέ φασιν ἔνιοι, καὶ μετὰ τῶν ἀνθρώπων ὄντος ἔτι βωμὸν ἱδρύσασθαι τὸν Εὔανδρον αὐτοῦ καὶ θυσίαν προσαγαγεῖν. κυνὶ δὲ +πάντων μάλιστα τῶν ζῴων ἐπολέμησε· καὶ γὰρ + οὗτος +οὗτος] ὁ Ὄρθος Wehl. +αὐτῷ ἀεὶ πολλὰ πράγματα παρέσχʼ +ὡς +ὡς Naber: καὶ. +ὁ Κέρβερος καὶ ἐπὶ πᾶσι, τοῦ Λικυμνίου παιδὸς Οἰωνοῦ διὰ κύνα φονευθέντος ὑπὸ τῶν +Ἱπποκοωντιδῶν, ἀναγκασθεὶς μάχην συνάψαι τῶν τʼ ἄλλων φίλων πολλοὺς ἀπέβαλε καὶ τὸν ἀδελφὸν +Ἰφικλέα.

+
+
+

+διὰ τί τοῖς πατρικίοις οὐκ ἐξῆν περὶ τὸ +Καπετώλιον κατοικεῖν; +

+

πότερον +ὅτι Μᾶρκος Μάλλιος +Μάλλιος Bernardakis, as elsewhere: μάλιος. +αὐτόθι κατοικῶν +ἐπεχείρησε τυραννίδι, διʼ +διʼ added by Meziriacus. +ὃν ἀπώμοτόν φασιν εἶναι +τῷ οἴκῳ μηδενὶ Μαλλίων +Μαλλίων Bernardakis, as elsewhere: μαλίῳ. +ὄνομα Μάρκου γενέσθαι. +

+

ἢ παλαιὸς ἦν φόβος οὗτος; Ποπλικόλαν γοῦν ἄνδρα δημοτικώτατον οὐκ ἐπαύσαντο διαβάλλοντες μὲν οἱ δυνατοὶ δεδιότες δʼ +οἱ πολλοί, μέχρι οὗ τὴν οἰκίαν αὐτὸς κατέσκαψεν ἐπικεῖσθαι τῇ ἀγορᾷ +δοκοῦσαν. +

+
+ +
+

+διὰ τί τῷ σώσαντι πολίτην ἐν πολέμῳ + δρύινον διδόασι στέφανον; +

+

πότερον ὅτι πανταχοῦ καὶ ῥᾳδίως ἔστιν εὐπορῆσαι δρυὸς ἐπὶ στρατείας; +

+

ἢ ὅτι Διὸς καὶ Ἥρας ἱερὸς ὁ στέφανός ἐστιν, +οὓς πολιούχους νομίζουσιν; +

+

ἢ παλαιὸν ἀπʼ +Ἀρκάδων τὸ ἔθος, οἷς ἔστι τις +συγγένεια πρὸς τὴν δρῦν; πρῶτοι γὰρ ἀνθρώπων γεγονέναι δοκοῦσιν ἐκ γῆς, ὥσπερ ἡ δρῦς τῶν φυτῶν.

+
+
+

+διὰ τί γυψὶ χρῶνται μάλιστα πρὸς τοὺς οἰωνισμούς; +

+

πότερον ὅτι καὶ Ῥωμύλῳ δώδεκα γῦπες ἐφάνησαν ἐπὶ τῇ κτίσει τῆς Ῥώμης; ἢ ὅτι τῶν ὀρνίθων +ἥκιστα συνεχὴς καὶ συνήθης οὗτος; οὐδὲ γὰρ +νεοττιᾷ γυπὸς ἐντυχεῖν ῥᾳδίως ἔστιν, ἀλλὰ +πόρρωθέν ποθεν ἐξαπίνης καταίρουσι· διὸ καὶ σημειώδης +ἡ ἄψις αὐτῶν ἐστιν. +

+

ἢ καὶ τοῦτο παρʼ Ἡρακλέους ἔμαθον; εἰ λέγει ἀληθῶς Ἡρόδωρος, ὅτι πάντων μάλιστα γυψὶν ἐπὶ πράξεως ἀρχῇ φανεῖσιν ἔχαιρεν Ἡρακλῆς, ἡγούμενος δικαιότατον εἶναι τὸν γῦπα τῶν σαρκοφάγων +ἁπάντων· πρῶτον μὲν γὰρ οὐδενὸς ἅπτεται ζῶντος οὐδʼ ἀποκτίννυσιν ἔμψυχον οὐδὲν ὡς ἀετοὶ καὶ +ἱέρακες καὶ τὰ νυκτίνομα· χρῆται δὲ τοῖς ἄλλως +ἄλλως Wyttenbach: ἄλλοις. +ἀποθανοῦσιν. ἔπειτα καὶ τούτων τὰ ὁμόφυλα + +παρίησι πετεινοῦ γὰρ οὐδεὶς ἑώρακε γῦπα +γευόμενον, ὡς ἀετοὶ καὶ ἱέρακες μάλιστα τὰ συγγενῆ + διώκουσι καὶ κόπτουσι. καίτοι κατʼ +Αἰσχύλον +ὄρνιθος ὄρνις πῶς ἂν ἁγνεύοι φαγών; +ἀνθρώποις δʼ +ὡς ἔπος εἰπεῖν ἀβλαβέστατός ἐστιν, οὔτε καρπὸν ἀφανίζων οὔτε φυτὸν οὔτε ζῷον ἥμερον κακουργῶν. εἰ δʼ, ὡς Αἰγύπτιοι μυθολογοῦσι, θῆλυ πᾶν τὸ γένος ἐστὶ καὶ κυΐσκονται δεχόμενοι καταπνέοντα τὸν ἀπηλιώτην ὥσπερ τὰ δένδρα τὸν ζέφυρον, καὶ παντάπασιν ἀπλανῆ τὰ σημεῖα καὶ βέβαια +γίγνεσθαι πιθανόν ἐστιν ἀπʼ +αὐτῶν. ἐν δὲ τοῖς ἄλλοις αἱ περὶ τὰς ὀχείας σοβήσεις ἔτι δʼ +ἁρπαγαὶ καὶ φυγαὶ καὶ διώξεις πολὺ τὸ θορυβῶδες καὶ ἀκατάστατον ἔχουσι.

+
+
+

+διὰ τί τοῦ Ἀσκληπιοῦ τὸ ἱερὸν ἔξω τῆς +πόλεώς ἐστι; +

+

+ πότερον ὅτι τὰς ἔξω διατριβὰς ὑγιεινοτέρας +ἐνόμιζον εἶναι τῶν ἐν ἄστει; καὶ γὰρ Ἕλληνες ἐν +τόποις καὶ καθαροῖς καὶ ὑψηλοῖς ἐπιεικῶς ἱδρυμένα +τὰ Ἀσκληπιεῖα ἔχουσιν. +

+

ἢ ὅτι τὸν θεὸν ἐξ Ἐπιδαύρου μετάπεμπτον +ἥκειν νομίζουσιν, Ἐπιδαυρίοις δʼ οὐ κατὰ πόλιν ἀλλὰ πόρρω τὸ Ἀσκληπιεῖόν ἐστιν; +

+

ἢ ὅτι τοῦ δράκοντος ἐκ τῆς τριήρους κατὰ τὴν νῆσον ἀποβάντος καὶ ἀφανισθέντος αὐτὸν ᾤοντο τὴν ἵδρυσιν ὑφηγεῖσθαι τὸν θεόν; +

+
+ +
+

+διὰ τί νενόμισται τοὺς ἁγνεύοντας ὀσπρίων +ἀπέχεσθαι; +

+

πότερον, ὡς οἱ Πυθαγορικοὶ, τοὺς μὲν κυάμους ἀφωσιοῦντο διὰ τὰς λεγομένας αἰτίας, τὸν δὲ + λάθυρον καὶ τὸν ἐρέβινθον ὡς παρωνύμους τοῦ +ἐρέβους καὶ τῆς λήθης; +

+

ἢ ὅτι πρὸς τὰ περίδειπνα καὶ τὰς προκλήσεις τῶν νεκρῶν μάλιστα χρῶνται τοῖς ὀσπρίοις; +

+

ἢ μᾶλλον ὅτι δεῖ πρὸς τὰς ἁγνείας καὶ ἁγιστείας καθαρὰ καὶ λιτὰ τὰ σώματα ἔχειν; ἔστι δὲ τὰ ὄσπρια πνευματώδη καὶ περίττευμα ποιεῖ πολλῆς καθάρσεως δεόμενον. +

+

ἢ ὅτι καὶ πρὸς συνουσίαν παρορμᾷ διὰ τὸ φυσῶδες καὶ πνευματικόν ;

+
+
+

+διὰ τί τῶν παναγῶν παρθένων τὰς +διαφθαρείσας ἄλλως οὐ κολάζουσιν, ἀλλὰ ζώσας κατορύττουσι; +

+

πότερον ὅτι καίουσι τοὺς ἀποθανόντας, θάπτειν +δὲ πυρὶ τὴν τὸ πῦρ τὸ θεῖον ὁσίως μὴ φυλάξασαν οὐκ ἦν δίκαιον; +

+

ἢ σῶμα ταῖς μεγίσταις καθωσιωμένον +ἁγιστείαις ἀναιρεῖν καὶ προσφέρειν ἱερᾷ γυναικὶ χεῖρας +οὐ θεμιτὸν ἐνόμιζον; αὐτὴν οὖν ἀποθανεῖν +μηχανώμενοι διʼ αὑτῆς, κατεβίβαζον ὑπὸ γῆν εἰς οἴκημα πεποιημένον, ὅπου καὶ λύχνος ἔκειτο + +καιόμενος καὶ ἄρτος καὶ γάλακτός τι καὶ ὕδατος εἶτα + +γῇ τὸ οἴκημα κατέκρυπτον ἄνωθεν. καὶ οὐδὲ +τοῦτον τὸν τρόπον ἀφοσιωσάμενοι τὴν δεισιδαιμονίαν ἐκπεφεύγασιν, ἀλλὰ μέχρι νῦν ἐναγίζουσιν οἱ ἱερεῖς ἐκεῖ βαδίζοντες ἐπὶ τὸν τόπον.

+
+
+

+διὰ τί ταῖς Δεκεμβρίαις εἰδοῖς ἱπποδρομίας γενομένης ὁ νικήσας δεξιόσειρος +δεξιόσειρος Abresch: δεξιός ἱερός +Ἄρει θύεται, καὶ τὴν μὲν οὐρὰν ἀποκόψας τις ἐπὶ τὴν Ῥηγίαν +Ῥηγίαν Life of Numa, chap. xiv.: ῥήγειναν. +καλουμένην κομίζει καὶ τὸν βωμὸν +αἱμάττει, περὶ δὲ τῆς κεφαλῆς οἱ μὲν ἀπὸ τῆς ἱερᾶς ὁδοῦ λεγομένης οἱ δʼ ἀπὸ τῆς Συβούρης +Συβούρης as elsewhere: σιβούρης. +καταβάντες διαμάχονται; +

+

πότερον, ὡς ἔνιοι λέγουσιν, ἵππῳ τὴν Τροίαν ἡλωκέναι νομίζοντες ἵππον κολάζουσιν, ἅτε δὴ καὶ +γεγονότες + +Τρώων ἀγλαὰ τέκνα μεμιγμένα παισὶ Λατίνων· +

+

ἢ ὅτι θυμοειδὲς καὶ πολεμικὸν καὶ ἀρήιον ὁ ἵππος ἐστὶ τὰ δὲ προσφιλῆ μάλιστα καὶ πρόσφορα +θύουσι τοῖς θεοῖς, ὁ δὲ νικήσας θύεται διὰ τὸ νίκης +καὶ κράτους +κράτους Meziriacus and E: κράτος. +οἰκεῖον εἶναι τὸν θεόν; +

+

ἢ μᾶλλον ὅτι τοῦ θεοῦ στάσιμον τὸ ἔργον ἐστὶ καὶ νικῶσιν οἱ μένοντες ἐν τάξει τοὺς μὴ μένοντας ἀλλὰ φεύγοντας, καὶ κολάζεται τὸ τάχος ὡς δειλίας +ἐφόδιον, καὶ μανθάνουσι συμβολικῶς ὅτι σωτήριον οὐκ ἔστι τοῖς φεύγουσι; +

+
+ +
+

+διὰ τί οἱ τιμηταὶ τὴν ἀρχὴν παραλαβόντες +οὐδὲν ἄλλο πράττουσι πρότερον +πρότερον Madvig: πρῶτον. +ἢ τὴν τροφὴν +ἀπομισθοῦσι + τῶν ἱερῶν χηνῶν καὶ τὴν γάνωσιν τοῦ +ἀγάλματος; +

+

πότερον ἀπὸ τῶν εὐτελεστάτων ἀρχόμενοι καὶ +μὴ πολλῆς δεομένων δαπάνης μηδὲ πραγματείας; +

+

ἢ παλαιά τις αὕτη χάρις ἀπομνημονεύεται τοῖς ζῴοις ἀπὸ τῶν Κελτικῶν, ὅτι τοὺς βαρβάρους ὑπερβαίνοντας ἤδη τὸ περιτείχισμα τοῦ Καπετωλίου νύκτωρ οἱ χῆνες ᾔσθοντο τῶν κυνῶν +καθευδόντων καὶ βοῇ τοὺς φύλακας ἐπήγειραν; +

+

ἢ φύλακες ὄντες οἱ τιμηταὶ τῶν μεγίστων, καὶ προσῆκον +προσῆκον] προσηκόντων in all mss. but one (προσηκόντος Meziriacus). +ἐπισκοπεῖν καὶ πολυπραγμονεῖν αὐτοῖς +ἱερὰ καὶ δημόσια καὶ βίους καὶ ἤθη καὶ διαίτας, τὸ +φυλακτικώτατον ζῷον εὐθὺς ἐν λόγῳ τίθενται, καὶ +ἅμα τῇ τούτων ἐπιμελείᾳ προτρέπονται τοὺς +πολίτας μὴ ἀμελεῖν μηδὲ ῥᾳθυμεῖν τῶν ἱερῶν; +

+

ἡ δὲ γάνωσις τοῦ ἀγάλματος ἀναγκαία· ταχὺ γὰρ ἐξανθεῖ τὸ μίλτινον, ᾧ τὰ παλαιὰ τῶν ἀγαλμάτων ἔχρωζον.

+
+
+

+διὰ τί τῶν ἄλλων ἱερέων τὸν καταδικασθέντα +καὶ φυγόντα παύοντες ἕτερον αἱροῦνται, +τοῦ δʼ αὔγουρος, ἕως ζῇ, κἂν ἐπὶ τοῖς μεγίστοις +ἀδικήμασι καταγνῶσιν, οὐκ ἀφαιροῦνται τὴν + ἱερωσύνην; ʼ αὔγουρας ʼ δὲ τοὺς ἐπὶ τῶν οἰωνῶν +καλοῦσι. +

+

πότερον, ὡς ἔνιοι λέγουσι, βούλονται μηδένα τὰ +τῶν ἱερῶν ἀπόρρητα γιγνώσκειν, ὃς οὐκ ἔστιν ἱερεύς; +

+

ἢ κατειλημμένον ὅρκοις τὸν αὔγουρα μηδενὶ φράσειν τὰ τῶν ἱερῶν ἀπολῦσαι τῶν ὅρκων οὐ + θέλουσιν ἰδιώτην γενόμενον; +

+

ἢ τιμῆς οὐκ ἔστιν οὐδʼ ἀρχῆς ἀλλʼ ἐπιστήμης ὄνομα καὶ τέχνης ὁ αὔγουρ; ὅμοιον οὖν τῷ τὸν +μουσικὸν ἀποψηφίσασθαι μουσικὸν μὴ εἶναι καὶ τὸν +ἰατρὸν ἰατρὸν τὸ κωλύειν μάντιν εἶναι τὸν μάντιν, ἀφελέσθαι μὴ δυναμένους τὴν δύναμιν αὐτοῦ, κἂν ἀφέλωνται τὴν προσηγορίαν. ἄλλον δʼ +οὐ +καθιστᾶσιν εἰκότως τὸν ἐξ ἀρχῆς ἀριθμὸν τῶν αὐγούρων φυλάττοντες.

+
+
+

+διὰ τί ταῖς Αὐγούσταις εἰδοῖς, Σεξτιλίαις +δὲ πρότερον λεγομέναις, ἑορτάζουσιν αἵ τε δοῦλαι + καὶ οἱ δοῦλοι πάντες, αἱ δὲ γυναῖκες μάλιστα ῥύπτεσθαι τὰς κεφαλὰς καὶ καθαίρειν +καθαίρειν] καθαίρεσθαι in one ms. (E). +ἐπιτηδεύουσιν; +

+

ἢ διὰ τὸ +τὸ Bernardakis and one ms.: τὸν. +Σερούιον τὸν βασιλέα κατὰ ταύτην τὴν ἡμέραν ἐξ αἰχμαλώτου γενέσθαι θεραπαινίδος ἄδειαν ἔργων ἔχουσιν οἱ θεράποντες, τὸ δὲ πλύνειν τὰς κεφαλὰς ἀρξάμενον ἀπὸ τῶν θεραπαινίδων διὰ +τὴν ἑορτὴν ἄχρι τῶν ἐλευθέρων προῆλθεν;

+
+
+

+διὰ τί κοσμοῦσι τοὺς παῖδας τοῖς περιδεραίοις, ἃ βούλλας καλοῦσι; +

+

πότερον ἐπὶ τιμῇ τῶν ἡρπασμένων γυναικῶν, + ὥσπερ ἄλλα πολλά, καὶ τοῦτʼ ἐψηφίσαντο τοῖς ἐξ αὐτῶν γεννωμένοις ὑπάρχειν; +

+

ἢ τὴν Ταρκυνίου τιμῶντες ἀνδραγαθίαν; λέγεται γὰρ ἔτι παῖς ὢν ἐν τῇ μάχῃ τῇ πρὸς Λατίνους + ἅμα καὶ Τυρρηνοὺς ἐμβαλεῖν εἰς τοὺς πολεμίους, +ἀπορρυεὶς δὲ τοῦ ἵππου καὶ τοὺς ἐπιφερομένους +ἰταμῶς ὑποστὰς ἐπιρρῶσαι τοὺς Ῥωμαίους· +γενομένης δὲ λαμπρᾶς τροπῆς τῶν πολεμίων καὶ μυρίων +ἑξακισχιλίων ἀναιρεθέντων, τοῦτο λαβεῖν ἀριστεῖον παρὰ τοῦ πατρὸς καὶ βασιλέως. +

+

ἢ τοῖς παλαιοῖς οἰκετῶν μὲν ἐρᾶν ὥραν ἐχόντων οὐκ ἦν ἄδοξον οὐδʼ αἰσχρόν, ὡς ἔτι νῦν αἱ κωμῳδίαι μαρτυροῦσιν, ἐλευθέρων δὲ παίδων ἰσχυρῶς ἀπείχοντο, +ἰσχυρῶς ἀπείχοντο] παντελῶς ἀπέσχοντο in one ms. (E), and παντελῶς may well be right. +καὶ ὅπως μηδὲ γυμνοῖς ἐντυχόντες + ἀμφιγνοήσειαν, ἐφόρουν οἱ παῖδες τὸ παράσημον; +

+

ἢ καὶ πρὸς εὐταξίαν ἐστὶ φυλακτήριον τοῦτο, +καὶ τρόπον τινὰ τοῦ ἀκολάστου χαλινός, αἰσχυνομένων ἀνδροῦσθαι πρὶν ἢ τὸ παιδικὸν ἀποθέσθαι παράσημον; +

+

ὅ μὲν γὰρ οἱ περὶ Βάρρωνα λέγουσιν οὐ πιθανόν ἐστι, τῆς βουλῆς +βουλῆς Xylander and Meziriacus: βούλλης +ὑπὸ Αἰολέων βόλλας +προσαγορευομένης, τοῦτο σύμβολον εὐβουλίας περιτίθεσθαι τοὺς παῖδας. +

+

ἀλλʼ ὅρα μὴ καὶ τοῦτο διὰ τὴν σελήνην φοροῦσι. +τὸ γὰρ φαινόμενον σχῆμα τῆς σελήνης, ὅταν ᾖ +διχόμηνος, οὐ σφαιροειδὲς ἀλλὰ φακοειδές ἐστι καὶ + δισκοειδές, ὡς δʼ +Ἐμπεδοκλῆς οἴεται, καὶ τὸ +ὑποκείμενον.

+
+
+

+διὰ τί τῶν παίδων τοῖς μὲν ἄρρεσιν + ἐναταίοις, τοῖς δὲ θήλεσιν ὀγδοαίοις τὰ ὀνόματα +τίθενται; +

+

ἢ τὸ μὲν προτέροις τοῖς θήλεσιν αἰτίαν ἔχει τὴν φύσιν; καὶ γὰρ αὔξεται τὸ θῆλυ καὶ ἀκμάζει +καὶ τελειοῦται πρότερον τοῦ ἄρρενος. τῶν δʼ ἡμερῶν τὰς μετὰ τὴν ἑβδόμην λαμβάνουσιν· ἡ γὰρ +ἑβδόμη σφαλερὰ τοῖς νεογνοῖς πρός τε τἄλλα καὶ τὸν ὀμφαλόν· ἑβδομαῖος γὰρ ἀπολύεται τοῖς πλείστοις· ἕως δʼ +δʼ] δʼ ἂν Bernardakis, but not necessarily required. +ἀπολυθῇ, φυτῷ μᾶλλον ἢ ζῴῳ προσέοικε τὸ νήπιον. +

+

+ἢ καθάπερ οἱ Πυθαγορικοὶ τοῦ ἀριθμοῦ τὸν μὲν +ἄρτιον θῆλυν ἄρρενα δὲ τὸν περιττὸν ἐνόμιζον; +γόνιμος γάρ ἐστι καὶ κρατεῖ τοῦ ἀρτίου συντιθέμενος, καὶ διαιρουμένων εἰς τὰς μονάδας ὁ μὲν ἄρτιος καθάπερ τὸ θῆλυ χώραν μεταξὺ κενὴν +ἐνδίδωσι, τοῦ δὲ περιττοῦ μόριον ἀεί τι πλῆρες ὑπολείπεται· διὸ τὸν μὲν ἄρρενι τὸν δὲ θήλει +πρόσφορον νομίζουσιν. +

+

ἢ ὅτι τῶν ἀριθμῶν ἁπάντων τὰ μὲν ἐννέα +πρῶτός ἐστι, τετράγωνος ἀπὸ περιττοῦ καὶ τελείου τῆς +τριάδος, τὰ δʼ ὀκτὼ πρῶτος κύβος ἀπὸ ἀρτίου τῆς +δυάδος; δεῖ δὲ τὸν μὲν ἄνδρα +ἄνδρα added by Polus and found in one ms. +τετράγωνον εἶναι +καὶ περιττὸν καὶ τέλειον, τὴν δὲ γυναῖκα καθάπερ + τὸν κύβον ἑδραῖον καὶ οἰκουρὸν καὶ δυσμετακίνητον. + +τοῦτο δὲ προσληπτέον ὅτι τὰ μὲν ὀκτὼ κύβος ἐστὶν +ἀπὸ δυάδος, τὰ δʼ ἐννέα τετράγωνος ἀπὸ τριάδος· χρῶνται δὲ δυσὶ μὲν ὀνόμασιν αἱ θήλειαι τρισὶ δʼ οἱ ἄρρενες.

+
+
+

+διὰ τί τοὺς ἀπάτορας σπορίους +υἱοὺς +καλοῦσιν; +

+

οὐ γάρ, ὡς Ἕλληνες νομίζουσι, καὶ λέγουσιν +οἱ ῥήτορες ἐν ταῖς δίκαις, συμφορητοῦ τινος καὶ +κοινοῦ σπέρματος γεγόνασιν, ἀλλʼ ἔστιν ὁ Σπόριος τῶν πρώτων ὀνομάτων, ὡς ὁ Σέξτος καὶ ὁ Δέκιμος +καὶ ὁ Γάιος. τὰ δὲ πρῶτα τῶν ὀνομάτων οὐχ +ὁλογραφοῦσιν ἀλλʼ ἢ διʼ ἑνὸς γράμματος, ὡς τὸν Τίτον καὶ τὸν Λούκιον καὶ τὸν Μᾶρκον, ἢ διὰ +δυοῖν, ὡς τὸν Τιβέριον καὶ τὸν Γναῖον, ἢ διὰ τριῶν, ὡς τὸν Σέξτον καὶ τὸν Σερούιον. ἔστιν οὖν +καὶ ὁ Σπόριος τῶν διὰ δυοῖν γραφομένων, τοῦ ς + καὶ τοῦ π. γράφουσι δὲ διὰ τούτων καὶ τοὺς +ἀπάτορας σίνε πάτρε +πάτρε an obvious correction: πάτρις. + +οἷον ἄνευ πατρός, τῷ μὲν +ς τὸ σίνε +τῷ δὲ π τὸ πάτρε +πάτρε an obvious correction: πάτρις. +σημαίνοντες. +τοῦτʼ οὖν τὴν πλάνην ἐποίησε, τὸ διὰ τῶν αὐτῶν γραμμάτων τὸ σίνε πάτρε +πάτρε an obvious correction: πάτρις. +καὶ τὸν Σπόριον +γράφεσθαι. +

+

λεκτέον δὲ καὶ τὸν ἕτερον λόγον, ἔστι δʼ +ἀτοπώτερος· τοὺς γὰρ Σαβίνους φασὶ τὸ τῆς γυναικὸς +αἰδοῖον ὀνομάζειν σπόριον, εἶθʼ οἷον ἐφυβρίζοντας +οὕτω προσαγορεύειν τὸν ἐκ γυναικὸς ἀγάμου καὶ ἀνεγγύου γεγενημένον.

+
+
+

διὰ τί τὸν Διόνυσον Λίβερουμ Πάτρεμ +καλοῦσι; + +

+

πότερον ὡς ἐλευθερίας πατέρα τοῖς πιοῦσι + γιγνόμενον; γίγνονται γὰρ οἱ πολλοὶ θρασεῖς καὶ παρρησίας ὑποπιμπλῶνται περὶ τὰς μέθας· ἢ ὅτι τὴν λοιβὴν παρέσχεν; ἤ, ὡς Ἀλέξανδρός φησιν, ἀπὸ τοῦ περὶ +περὶ] παρʼ in one ms. (E). +Ἐλευθερὰς τῆς Βοιωτίας Ἐλευθερέως Διονύσου προσαγορευομένου;

+
+
+

+διὰ τίνα αἰτίαν ἐν ταῖς δημοσίαις ἑορταῖς ἔθος οὐκ ἔστι γαμεῖσθαι παρθένους, αἱ δὲ χῆραι γαμοῦνται; +

+

πότερον, ὡς ὁ Βάρρων εἴρηκεν, ὅτι λυπούμεναι μὲν αἱ παρθένοι γαμοῦνται, χαίρουσαι +χαίρουσαι E: χαίρουσι. +δʼ αἱ γυναῖκες, ἑορτῇ δὲ δεῖ +δὲ δεῖ Wyttenbach: δὲ. +μηδὲν λυπουμένους ποιεῖν μηδὲ πρὸς ἀνάγκην; +

+

ἢ μᾶλλον ὅτι ταῖς μὲν παρθένοις καλὸν μὴ + ὀλίγων ταῖς δὲ χήραις αἰσχρὸν πολλῶν παρόντων +παρόντων Meziriacus: ὄντων. +γαμεῖσθαι; ζηλωτὸς γὰρ ὁ πρῶτος γάμος ὁ δὲ δεύτερος ἀπευκταῖος· αἰσχύνονται γάρ, ἂν ζώντων τῶν προτέρων ἑτέρους λαμβάνωσιν, ὀδύρονται δέ, +ἂν ἀποθανόντων. ὅθεν ἡσυχίᾳ χαίρουσι μᾶλλον ἢ θορύβοις καὶ προπομπαῖς. αἱ δʼ ἑορταὶ περισπῶσι τοὺς πολλούς, ὥστε τοῖς τοιούτοις μὴ, σχολάζειν. +

+

ἢ ὅτι καὶ τὰς Σαβίνων θυγατέρας ἁρπάσαντες +ἐν ἑορτῇ παρθένους οὔσας εἰς πόλεμον κατέστησαν, ἐξοιωνίσαντο τὸ γαμεῖν παρθένους ἐν ἱεραῖς ἡμέραις; +

+
+ +
+

+διὰ τί Ῥωμαῖοι Τύχην σέβονται Πριμιγένειαν, +ἣν ἄν τις εἴποι πρωτογένειαν; +

+

+ἆρʼ ὅτι Σερουίῳ κατὰ τύχην, ὥς φασιν, ἐκ +θεραπαινίδος γενομένῳ βασιλεῦσαι τῆς Ῥώμης +ἐπιφανῶς ὑπῆρξεν; οὕτω γάρ οἱ πολλοὶ Ῥωμαίων +ὑπειλήφασιν. +

+

ἢ μᾶλλον ὅτι τῆς Ῥώμης ἡ τύχη παρέσχε τὴν +ἀρχὴν καὶ τὴν γένεσιν; +

+

ἢ φυσικώτερον ἔχει λόγον τὸ πρᾶγμα καὶ +φιλοσοφώτερον, ὡς τὴν τύχην πάντων οὖσαν ἀρχὴν +καὶ τὴν φύσιν ἐκ τοῦ κατὰ τύχην συνισταμένην, ὅταν τισὶν ὡς ἔτυχεν ἀποκειμένοις +ἀποκειμένοις] ὑποκειμένοις E. Kurtz. +τάξις ἐγγένηται;

+
+
+

+διὰ τί τοὺς περὶ τὸν Διόνυσον τεχνίτας +ʼ ἱστρίωνας ʼ Ῥωμαῖοι, καλοῦσιν; +

+

ἢ διʼ +ἣν αἰτίαν Κλούβιος Ῥοῦφος ἱστόρηκε; + φησὶ γὰρ ἐν τοῖς πάνυ παλαιοῖς χρόνοις Γαΐου τε Σουλπικίου καὶ Λικινίου Στόλωνος ὑπατευόντων, +λοιμώδη νόσον ἐν Ῥώμῃ γενομένην πάντας ὁμαλῶς διαφθεῖραι τοὺς ἐπὶ σκηνὴν προερχομένους· δεηθεῖσιν οὖν αὐτοῖς ἐκ Τυρρηνίας ἐλθεῖν πολλοὺς καὶ ἀγαθοὺς τεχνίτας, ὧν τὸν πρωτεύοντα δόξῃ καὶ χρόνον +χρόνον Dübner: χρόνῳ. +πλεῖστον ἐνευημεροῦντα τοῖς θεάτροις +Ἵστρον ὀνομάζεσθαι· καὶ διὰ τοῦτο πάντας +ἱστρίωνας ἀπʼ +ἐκείνου προσαγορεύεσθαι. +

+
+ +
+

+ διὰ τί δὲ τὰς ἐγγὺς γένους οὐ γαμοῦσι; +

+

πότερον αὔξειν τοῖς γάμοις βουλόμενοι τὰς +οἰκειότητας καὶ συγγενεῖς πολλοὺς ἐπικτᾶσθαι, + διδόντες ἑτέροις καὶ λαμβάνοντες παρʼ ἑτέρων γυναῖκας; +

+

ἢ φοβούμενοι τὰς ἐν τοῖς γάμοις τῶν συγγενῶν διαφορὰς ὡς τὰ φύσει δίκαια προσαπολλυούσας; +

+

ἢ πολλῶν βοηθῶν τὰς γυναῖκας ὁρῶντες διʼ +ἀσθένειαν δεομένας, οὐκ ἐβούλοντο τὰς ἐγγὺς +γένους συνοικίζειν, ὅπως, ἂν οἱ ἄνδρες ἀδικῶσιν αὐτάς, οἱ συγγενεῖς βοηθῶσιν;

+
+
+

+διὰ τί τῷ ἱερεῖ τοῦ Διός, ὃν Φλάμινα Διᾶλιν καλοῦσιν, οὐκ ἐξῆν ἀλεύρου θιγεῖν, οὐδὲ +ζύμης; +

+

ἢ τὸ μὲν ἄλευρον ἀτελὴς τροφὴ καὶ ἄπεπτός ἐστιν; οὔτε γὰρ ὃ ἦν μεμένηκεν ὁ πυρὸς οὔθʼ +ὅ δεῖ +γενέσθαι γέγονεν ὁ ἄρτος, ἀλλὰ καὶ τὴν σπέρματος + δύναμιν ἀπολώλεκεν ἅμα καὶ τὴν σιτίου χρείαν οὐκ ἔσχηκε. διὸ καὶ μυλήφατον ὁ +ποιητὴς +ἄλφιτον ἐκ +μεταφορᾶς ὠνόμασεν +ὠνόμασεν] ὠνόμακεν in all mss. except E. +ὥσπερ φονευόμενον +ἐν τῷ ἀλέτῳ καὶ φθειρόμενον. +

+

ἡ δὲ ζύμη καὶ γέγονεν ἐκ φθορᾶς αὐτὴ καὶ +φθείρει τὸ φύραμα μειγνυμένη· γίγνεται γὰρ ἄτονον +καὶ ἀδρανὲς καὶ ὅλως ἔοικε σῆψις ἡ ζύμωσις εἶναι· +πλεονάσασα γοῦν ἀποξύνει παντάπασι καὶ φθείρει +τὸ ἄλευρον. +

+
+ +
+

+διὰ τί καὶ σαρκὸς ὠμῆς ἀπείρηται τῷ +ἱερεῖ ψαύειν; +

+

πότερον ὠμοφαγίας πάνυ πόρρωθεν ἀποτρέπει τὸ ἔθος, ἢ διʼ +ἣν τὸ ἄλευρον αἰτίαν ἀφοσιοῦνται καὶ τὸ + κρέας; οὔτε γάρ ἐστι ζῷον οὔτε +ὄψον ἤδη γέγονεν. +ἡ γὰρ ἕψησις καὶ ὄπτησις ἀλλοίωσις οὖσα καὶ μετακόσμησις ἐξίστησι τὴν μορφήν, τὸ δὲ πρόσφατον καὶ ὠμὸν οὐδὲ τὴν ὄψιν ἔχει καθαρὰν καὶ ἀμίαντον, ἀλλʼ εἰδεχθῆ καὶ ἑλκώδη.

+
+
+

+διὰ τί δὲ κυνὸς καὶ αἰγὸς ἐκέλευον ἀπέχεσθαι τὸν ἱερέα, μήθʼ +ἁπτόμενον μήτʼ ὀνομάζοντα; +

+

πότερον τῆς μὲν αἰγὸς βδελυττόμενοι τὸ ἀκόλαστον καὶ δυσῶδες, ἢ φοβούμενοι τὸ νοσηματικόν ; δοκεῖ γὰρ ἐπιληψίᾳ καταλαμβάνεσθαι μάλιστα τῶν ζῴων καὶ προσαναχρώννυσθαι τοῖς φαγοῦσιν ἢ θιγοῦσιν ὑπὸ τοῦ πάθους ἐχομένης. +ἐχομένης] ἐχομένοις in most mss. +αἰτίαν δὲ + λέγουσι τὴν στενότητα τῶν πνευματικῶν πόρων +πολλάκις ἐπιλαμβανομένων, +ἐπιλαμβανομένων F.C.B.: ἐπιλαμβανομένην. +τεκμαιρόμενοι τῇ λεπτότητι τῆς φωνῆς. καὶ γὰρ ἀνθρώπων ὅσοις +ἐπιληπτίζουσι συμβαίνει φθέγγεσθαι, μηκασμῷ παραπλησίαν φωνὴν ἀφιᾶσι. +

+

τῷ δὲ κυνὶ τοῦ μὲν ἀκολάστου καὶ δυσώδους +ἧττον ἴσως μέτεστι· καίτοι φασὶν ἔνιοι μήτε τῆς Ἀθηναίων ἀκροπόλεως ἐπιβαίνειν κύνα μήτε τῆς Δηλίων νήσου διὰ τὴν ἐμφανῆ μεῖξιν, ὥσπερ βοῶν καὶ συῶν καὶ ἵππων ἐν θαλάμοις ἀλλʼ + οὐκ ἐμφανῶς καὶ ἀνέδην ὀχευόντων. τὴν γὰρ ἀληθινὴν αἰτίαν ἀγνοοῦσιν ὅτι μάχιμον ὄντα τὸν + κύνα τῶν ἀσύλων καὶ ἁγίων ἐξείργουσιν ἱερῶν, +ἀσφαλῆ καταφυγὴν τοῖς ἱκέταις διδόντες. εἰκὸς μὲν οὖν ἐστι καὶ τὸν ἱερέα τοῦ Διὸς ὥσπερ ἔμψυχον +καὶ ἱερὸν ἄγαλμα +ἄγαλμα Dübner: καὶ ἄγαλμα or ἄγαλμα καὶ. +καταφύξιμον ἀνεῖσθαι τοῖς δεομένοις καὶ ἱκετεύουσι, μηδενὸς ἀπείργοντος μηδʼ ἐκφοβοῦντος. διὸ κλινίδιον μὲν ἦν αὐτοῦ κείμενον +ἐν τῷ θυρῶνι τῆς οἰκίας ὁ δὲ προσπεσὼν τοῖς +γόνασι τὴν ἡμέραν ἐκείνην ἄδειαν εἶχε πληγῶν καὶ +κολάσεως· εἰ δὲ δεσμώτης φθαίη +φθαίη] ἔφθη in one ms. (E). +προσελθών, ἐλύετο· τοὺς δὲ δεσμοὺς ἐκτὸς οὐ κατὰ θύρας ἀλλʼ ὑπὲρ τοῦ στέγους ἀπερρίπτουν. οὐδὲν οὖν ὄφελος ἦν οὕτως αὑτὸν ἥμερον παρέχειν καὶ +φιλάνθρωπον, εἰ κύων προειστήκει δεδιττόμενος καὶ ἀπερύκων τοὺς προσφυγεῖν δεομένους. +

+

+οὐ μὴν οὐδὲ καθαρεύειν ᾤοντο παντάπασιν οἱ παλαιοὶ τὸ ζῷον καὶ γὰρ Ὀλυμπίων μὲν +καὶ γὰρ Ὀλυμπίων μὲν Wyttenbach: (καὶ) Ὀλυμπίων μὲν γὰρ. +οὐδενὶ θεῶν καθιέρωται, χθονίᾳ δὲ δεῖπνον Ἑκάτῃ +πεμπόμενος εἰς τριόδους ἀποτροπαίων καὶ καθαρσίων ἐπέχει μοῖραν. ἐν δὲ Λακεδαίμονι τῷ φονικωτάτῳ θεῶν Ἐνυαλίῳ σκύλακας ἐντέμνουσι· Βοιωτοῖς δὲ +δημοσίᾳ καθαρμός ἐστι κυνὸς διχοτομηθέντος τῶν +μερῶν διεξελθεῖν αὐτοὶ δὲ Ῥωμαῖοι τοῖς Λυκαίοις, +ἃ Λουπερκάλια καλοῦσιν, ἐν τῷ καθαρσίῳ μηνὶ κύνα θύουσιν. ὅθεν οὐκ ἀπὸ τρόπου τοῖς τὸν ὑπέρτατον καὶ καθαρώτατον εἰληφόσι +εἰληφόσι] εἰληχόσι H. Richards and Kronenberg. + θεραπεύειν θεὸν ἀπειρῆσθαι κύνα ποιεῖσθαι συνήθη καὶ σύνοικον. +

+
+
+ +

+διὰ τίνα δʼ αἰτίαν οὐδὲ κιττοῦ θιγεῖν +ἐφεῖτο +ἐφεῖτο as in 291 B, infra: ἐφίετο. +τῷ ἱερεῖ τοῦ Διός, οὐδʼ +ὁδὸν διελθεῖν +ἀναδενδράδος ἄνωθεν διατεταμένης; +

+

ἢ τοῦτο μὲν ὅμοιόν ἐστι τῷ μὴ ἐσθίειν ἐπὶ δίφρου, +ἐπὶ δίφρου as in 354 E: ἀπὸ δίφρου. + +μηδʼ +ἐπὶ χοίνικος καθῆσθαι, +μηδὲ +σάρον ὑπερβαίνειν, +οὐ ταῦτα τῶν Πυθαγορικῶν δεδιότων καὶ φυλαττομένων ἀλλʼ +ἕτερα τούτοις ἀπαγορευόντων; καὶ γὰρ τὸ ὑπʼ ἄμπελον ὑποπορεύεσθαι τὴν ἀναφορὰν ἐπὶ τὸν οἶνον εἶχεν, ὡς +οὐ θεμιτὸν τῷ ἱερεῖ μεθύσκεσθαι. τῶν γὰρ μεθυσκομένων ὑπὲρ κεφαλῆς ὁ οἶνός ἐστι καὶ πιέζονται + καὶ ταπεινοῦνται, δέον ὑπερτέρους εἶναι καὶ κρατεῖν ἀεὶ τῆς ἡδονῆς ταύτης ἀλλὰ μὴ κρατεῖσθαι. +

+

τὸν δὲ κιττὸν πότερον ὡς ἄκαρπον καὶ ἄχρηστον +ἀνθρώποις, ἀδρανῆ δὲ καὶ διʼ ἀσθένειαν ἑτέρων +ὀχούντων δεόμενον, σκιᾷ δὲ καὶ χλωρότητος ὄψει γοητεύοντα τοὺς πολλούς, οὐκ ᾤοντο δεῖν ἀσύμβολον ἐν ταῖς οἰκίαις μάτην ἐντρέφεσθαι καὶ περιπλέκεσθαι, βλαβερὸν ὄντα τοῖς προσδεχομένοις + φυτοῖς; ἢ ὡς +ἢ ὡς added by Titchener and Pohlenz. +τῆς γῆς ἐχόμενον; διὸ τῶν μὲν +ὀλυμπίων ἱερῶν εἴργεται, καὶ οὔτʼ ἐν Ἥρας Ἀθήνησιν οὔτε Θήβησιν ἐν Ἀφροδίτης ἴδοι τις ἂν κιττόν· Ἀγριωνίοις +Ἀγριωνίοις Meziriacus and Wyttenbach: ἄγριον ἴοις +δὲ καὶ Νυκτελίοις, ὧν τὰ πολλὰ διὰ σκότους δρᾶται, πάρεστιν. + +

+

ἢ καὶ τοῦτο συμβολικὴ θιάσων καὶ βακχευμάτων ἀπαγόρευσις ἦν; αἱ γὰρ ἔνοχοι τοῖς βακχικοῖς πάθεσι γυναῖκες εὐθὺς ἐπὶ τὸν κιττὸν φέρονται, καὶ σπαράττουσι δραττόμεναι ταῖς χερσὶ +καὶ διεσθίουσαι τοῖς στόμασιν ὥστε μὴ παντελῶς +ἀπιθάνους εἶναι τοὺς λέγοντας ὅτι καὶ πνεῦμα + μανίας ἔχων ἐγερτικὸν καὶ παρακινητικὸν ἐξίστησι +καὶ ταράττει, +ταράττει Wyttenbach (cf. 136 c): σπαράττει. +καὶ ὅλως ἄοινον ἐπάγει μέθην καὶ +χαρὰν +χαρὰν Wyttenbach (καρὰν Meziriacus): χάριν +τοῖς ἐπισφαλῶς πρὸς ἐνθουσιασμὸν ἔχουσι.

+
+
+

+διὰ τί τοῖς ἱερεῦσι τούτοις ἀρχὴν οὐκ ἐφεῖτο λαβεῖν οὐδὲ μετελθεῖν, ἀλλὰ ῥαβδούχῳ τε χρῶνται καὶ δίφρον ἡγεμονικὸν ἐπὶ τιμῇ καὶ +παραμυθίᾳ τοῦ μὴ ἄρχειν ἔχουσι; +

+

πότερον, ὡς ἐνιαχοῦ τῆς Ἑλλάδος ἀντίρροπον +ἦν τὸ τῆς ἱερωσύνης ἀξίωμα πρὸς τὸ τῆς βασιλείας, +καὶ μὴ τοὺς +τοὺς added by F.C.B. +τυχόντας ἱερεῖς ἀπεδείκνυσαν; +

+

ἢ μᾶλλον ὅτι τῶν μὲν ἱερέων ὡρισμένας πράξεις +ἐχόντων τῶν δʼ ἀρχόντων +τῶν δʼ ἀρχόντων seems to be required by the context. Meziriacus wrote τῶν δʼ ἀρχῶν and one ms. has τῶν δὲ δημοσίων. +ἀτάκτους καὶ ἀορίστους + οὐκ ἦν δυνατὸν εἰς ἓν ἅμα τῶν καιρῶν συμπεσόντων ἑκατέρῳ παρεῖναι τὸν αὐτόν, ἀλλʼ ἔδει θάτερα +πολλάκις ἀμφοτέρων ἐπειγόντων ἀπολείποντα νῦν μὲν ἀσεβεῖν +ἀσεβεῖν Xylander: εὐσεβεῖν. +τοὺς θεούς, νῦν δὲ βλάπτειν τοὺς πολίτας; +

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ἢ +ἢ] οἱ all mss. but one. +ταῖς ἀνθρωπίναις ἐνορῶντες ἀρχαῖς οὐκ +ἐλάττονα τῆς ἐξουσίας τὴν ἀνάγκην προσοῦσαν, καὶ τὸν ἄρχοντα δήμου, καθάπερ Ἱπποκράτης ἔφη τὸν + +ἰατρόν, δεινὰ μὲν ὁρῶντα δεινῶν +δεινῶν] ἀηδῶν in both Hippocrates and Lucian, cited in note c on page 169. +δʼ +ἁπτόμενον, +ἐπʼ ἀλλοτρίοις δὲ κακοῖς ἰδίας λύπας καρπούμενον, οὐχ +ὅσιον ἡγοῦντο θύειν θεοῖς καὶ ἱερῶν κατάρχεσθαι γενόμενον ἐν καταδίκαις καὶ θανατώσεσι πολιτῶν, +πολλάκις δὲ καὶ συγγενῶν καὶ οἰκείων, οἷα καὶ Βρούτῳ συνέτυχε;

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+ + + diff --git a/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-grc4.xml b/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-grc4.xml new file mode 100755 index 000000000..99d3c520a --- /dev/null +++ b/data/tlg0007/tlg084a/tlg0007.tlg084a.perseus-grc4.xml @@ -0,0 +1,2599 @@ + + + + + + +κεφαλαίων καταγραφή Ῥωμαϊκά +Plutarch +Grēgorios N. Vernardakēs +Perseus Project, Tufts University +Gregory Crane + +Prepared under the supervision of +Lisa Cerrato +Rashmi Singhal +Bridget Almas + +The National Endowment for the Humanities + + +Trustees of Tufts University +Medford, MA +Perseus Project +2010-12-13 + + + +Plutarch +Moralia +Grēgorios N. Vernardakēs + +Leipzig +Teubner +1889 + +2 + +The Internet Archive + + + + + +

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+ διὰ τί τὴν γαμουμένην ἅπτεσθαι πυρὸς καὶ ὕδατος κελεύουσι πότερον + τούτων ὡς ἐν στοιχείοις καὶ ἀρχαῖς τὸ μὲν ἄρρεν ἐστὶ τὸ δὲ θῆλυ, καὶ + τὸ μὲν ἀρχὰς κινήσεως ἐνίησι τὸ δʼ ὑποκειμένου καὶ + ὕλης +καὶ ὕλης] ἔχει καὶ + ὕλης W δύναμιν· διότι τὸ πῦρ καθαίρει καὶ τὸ ὕδωρ + ἁγνίζει, δεῖ δὲ καθαρὰν καὶ ἁγνὴν διαμένειν τὴν γαμηθεῖσαν; ὅτι, + καθάπερ τὸ πῦρ χωρὶς ὑγρότητος ἄτροφόν ἐστι καὶ ξηρὸν τὸ δὲ ὕδωρ + ἄνευ θερμότητος ἄγονον καὶ ἀργόν, οὕτω καὶ τὸ ἄρρεν + ἀδρανὲς καὶ τὸ θῆλυ χωρὶς ἀλλήλων ἡ +ἢ] ἣν idem δὲ σύνοδος ἀμφοῖν ἐπιτελεῖ τοῖς + γήμασι τὴν συμβίωσιν; ἢ οὐκ + ἀπολειπτέον καὶ κοινωνητέον ἁπάσης τύχης, κἂν ἄλλου +ἄλλου Toupius: καλοῦ + + μηδενὸς ἢ πυρὸς καὶ ὕδατος μέλλωσι κοινωνεῖν ἀλλήλοις; + +

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διὰ τί οὐ πλείονας οὐδʼ ἐλάττονας ἀλλὰ πέντε λαμπάδας ἅπτουσιν ἐν + τοῖς γάμοις, ἃς κηρίωνας ὀνομάζουσιν πότερον, ὡς Βάρρων +Βάρρων] De Ling. Lat. V 61 ἔλεγεν, ὅτι τῶν στρατηγῶν + τρισὶ χρωμένων, +τρισὶ χρωμένων κέ] lacunosa. cf. Symb. meas + σὺν τοῖς ἀγορανόμοις πλείονας, παρὰ δὲ τῶν ἀγορανόμων + ἅπτουσι + τὸ πῦρ οἱ· + γαμοῦντες, ἢ διότι πλείοσι χρωμένων ἀριθμοῖς, πρός τε τὰ ἄλλα βελτίων + καὶ τελειότερος ὁ περιττὸς ἐνομίζετο καὶ πρὸς γάμον ἁρμοδιώτερος; + ὁ γὰρ ἄρτιος διάστασίν τε δέχεται καὶ τὸ + ἴσον αὐτοῦ μάχιμόν ἐστι καὶ ἀντίπαλον, ὁ δὲ περιττὸς οὐ δύναται, + διασχισθῆναι παντάπασιν, ἀλλʼ ὑπολείπει τι, κοινὸν ἀεὶ μεριζόμενος. τοῦ + δὲ, περιττοῦ μάλιστα γαμήλιος ἡ πεντάς ἐστι· τὰ γὰρ τρία πρῶτος περιττὸς + καὶ τὰ δύο πρῶτος ἄρτιος· ἐκ δὲ τούτων + ὥσπερ ἄρρενος καὶ θήλεος ἡ πεντὰς μέμικται. ἢ μᾶλλον, + ἐπεὶ τὸ φῶς γενέσεώς ἐστι + σημεῖον, γυνὴ δʼ ἄχρι πέντε τίκτειν ὁμοῦ τὰ πλεῖστα πέφυκε, τοσαύταις + χρῶνται λαμπάσιν; ἢ ὅτι πέντε δεῖσθαι θεῶν τοὺς + γαμοῦντας οἴονται, Διὸς; τελείου καὶ Ἥρας τελείας; καὶ + Ἀφροδίτης καὶ Πειθοῦς, ἐπὶ πᾶσι δʼ Ἀρτέμιδος, ἣν ταῖς +ταῖς] ἐν ταῖς? λοχείαις καὶ ταῖς· ὠδῖσιν αἱ + γυναῖκες ἐπικαλοῦνται ; + +

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διὰ τί, πολλῶν ὄντων ἐν Ῥώμῃ ναῶν Ἀρτέμιδος·, + εἰς μόνον τὸν ἐν τῷ καλουμένῳ Πατρικίῳ + στενωπῷ ἄνδρες οὐκ εἰσίασιν;ʼ ἦ +ἤ Duebnerus: ἢ + διὰ τὸν λεγόμενον μῦθον; γυναῖκα γὰρ + αὐτόθι τὴν θεὸν σεβομένην βιαζόμενός τις ὑπὸ τῶν κυνῶν διεσπάσθη, καὶ + ἀπὸ τούτου δεισιδαιμονίας γενομένης ἄνδρες οὐκ εἰσίασι. + +

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διὰ τί τοῖς ἄλλοις Ἀρτεμισίοις ἐπιεικῶς ἐλάφων κέρατα + προσπατταλεύουσι, τῷ δʼ ἐν Ἀβεντίνῳ βοῶν;ʼ ἦ +ἤ Duebnerus: + ἢ + τοῦ παλαιοῦ συμπτώματος + ἀπομνημονεύοντες; λέγεται γὰρ ἐν Σαβίνοις Ἄντρωνι Κορατίῳ βοῦς ἐκπρεπὴς ὄψει καὶ μεγέθει διαφέρουσα τῶν ἄλλων + γενέσθαι· μάντεως δέ τινος αὐτῷ φράσαντος, ὅτι τοῦ καθιερεύσαντος + Ἀρτέμιδι τὴν βοῦν ἐκείνην ἐν Ἀβεντίνῳ πέπρωται μεγίστην γενέσθαι· καὶ + βασιλεῦσαι τῆς +Ἰταλίας, ἁπάσης τὴν πόλιν, + ἐλθεῖν μὲν + εἰς + Ῥώμην τὸν ἄνθρωπον ὡς θύσοντα τὴν βοῦν οἰκέτου δὲ κρύφα τῷ βασιλεῖ + Σερουίῳ τὸ μάντευμα φράσαντος, ἐκείνου δὲ Κορνηλίῳ τῷ ἱερεῖ, + προστάξαι τὸν· Κορνήλιον τῷ Ἄντρωνι λούσασθαι πρὸ τῆς + θυσίας ἀπὸ τοῦ Θύμβρεως· νενομίσθαι γὰρ οὕτω τοὺς + καλλιεροῦντας. ἐκεῖνον μὲν οὖν· ἀπελθόντα λούσασθαι, τὸν δὲ Σερούιον + φθάσαντα θῦσαι τῇ θεῷ τὴν βοῦν καὶ τῷ ἱερῷ τὰ κέρατα + προσπατταλεῦσαι. ταῦτα καὶ ὁ Ἰόβας +Ἰόβας] Mueller. 3 p. 470 + ἱστόρηκε καὶ Βάρρων, + πλὴν ὅτι τοὔνομα τοῦ + Ἄντρωνος Βάρρων οὐ γέγραφεν, οὐδʼ ὑπὸ Κορνηλίου φησὶ τοῦ ἱερέως ἀλλʼ + ὑπὸ τοῦ νεωκόρου παρακρουσθῆναι τὸν Σαβῖνον.

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διὰ τί τοὺς τεθνάναι φημισθέντας ἐπὶ ξένης + ψευδῶς, κἂν ἐπανέλθωσιν, οὐ δέχονται + κατὰ θύρας, + ἀλλὰ τῷ κεράμῳ προσβαίνοντες + εἴσω καθιᾶσιν αὐτούς;ʼ +αὑτούς X: αὐτούς + ὁ μὲν γὰρ Βάρρων αἰτίαν μυθικὴν + ὅλως ἀποδίδωσι. φησὶ γάρ, ἐν τῷ περὶ Σικελίαν πολέμῳ ναυμαχίας + μεγάλης γενομένης καὶ κατὰ πολλῶν φήμης οὐκ ἀληθοῦς ὡς ἀπολωλότων + ῥυείσης, ἐπανελθόντας + αὐτοὺς ὀλίγῳ χρόνῳ + πάντας τελευτῆσαι, ἑνὶ δʼ εἰσιόντι τὰς θύρας ἀπαντῆσαι κλειομένας ἀπʼ + αὐτομάτου καὶ μὴ χαλᾶν ἐπιχειρούντων ἀνοίγειν. τὸν δʼ ἄνθρωπον αὐτοῦ + καταδαρθόντα πρὸ τῶν θυρῶν + ἰδεῖν κατὰ τοὺς + ὕπνους ὄψιν ὑφηγουμένην αὐτῷ τὴν ὑπὲρ τὸ τέγος εἰς τὴν οἰκίαν + καθίμησιν ποιήσαντα δʼ οὕτως εὐτυχῆ γενέσθαι καὶ γηραιόν· ἐκ δὲ τούτου + τὸ ἔθος· καταστῆναι τοῖς ὕστερον. ὅρα + δὲ + μὴ καὶ ταῦτα τρόπον τινὰ τοῖς Ἑλληνικοῖς ἔοικεν· οὐ γὰρ ἐνόμιζον + ἁγνοὺς οὐδὲ κατεμίγνυσαν ἑαυτοῖς· οὐδʼ εἴων ἱεροῖς πλησιάζειν, οἷς + ἐκφορὰ γεγόνει καὶ τάφος ὡς τεθνηκόσι. λέγεται δέ τινα τῶν ἐνόχων ταύτῃ + τῇ δεισιδαιμονίᾳ γεγονότων Ἀριστῖνον εἰς +Δελφοὺς ἀποστείλαντα δεῖσθαι τοῦ θεοῦ· καὶ παραιτεῖσθαι τὰς· παρούσας + αὐτῷ διὰ τὸν νόμον ἀπορίας· τὴν δὲ Πυθίαν εἰπεῖν +εἰπεῖν] + αν̓ειπεῖν Cobetus + + + ὅσσαπερ ἐν λεχέεσσι γυνὴ τίκτουσα τελεῖται, + ταῦτα πάλιν τελέσαντα +τελέσαντα] τελέσας idem θύειν μακάρεσσι θεοῖσι. + + + τὸν οὖν Ἀριστῖνον συμφρονήσαντα +συμφρονήσαντα W: εὖ φρονήσαντα + παρασχεῖν ἑαυτὸν ὥσπερ + ἀρχῆς τικτόμενον ταῖς γυναιξὶν ἀπολοῦσαι καὶ σπαργανῶσαι καὶ θηλὴν + ἐπισχεῖν, οὕτω τε δρᾶν καὶ τοὺς ἄλλους ἅπαντας, ὑστεροπότμους + προσαγορευομένους. ἔνιοι δὲ καὶ πρὸ τοῦ Ἀριστίνου ταῦτα + γενέσθαι περὶ τοὺς ὑστεροπότμους καὶ τὸ ἔθος + εἶναι παλαιόν. οὐδὲν οὖν θαυμαστόν, εἰ καὶ Ῥωμαῖοι τοῖς δοκοῦσιν + ἅπαξ τεθάφθαι καὶ γεγονέναι τῆς τῶν φθιτῶν μερίδος οὐκ ᾤοντο δεῖν + παριέναι τὴν + αὔλειον, + θύσαντες ἐξίασι καὶ θύσαντες εἰσίασιν, + ἀλλʼ + ἄνωθεν ἐκέλευον εἰς τὰ ὕπαιθρα καταβαίνειν ἐκ τοῦ περιέχοντος· καὶ γὰρ + τοὺς καθαρμοὺς; ἐπιεικῶς πάντας ἐν ὑπαίθρῳ τελοῦσι. +

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διὰ τί τοὺς συγγενεῖς τῷ στόματι φιλοῦσιν αἱ γυναῖκες;ʼ πότερον ὡς + οἱ πλεῖστοι νομίζουσιν ἀπειρημένον ἦν πίνειν οἶνον ταῖς γυναιξίν, ὅπως + οὖν πιοῦσαι μὴ, λανθάνωσιν ἀλλʼ ἐλέγχωνται περιτυγχάνουσαι + τοῖς οἰκείοις, ἐνομίσθη καταφιλεῖν ἢ διʼ ἣν + Ἀριστοτέλης +Ἀριστοτέλης] Fragm. 567 ὁ φιλόσοφος αἰτίαν + ἱστόρηκε; + τὸ γὰρ + πολυθρύλητον ἐκεῖνο καὶ πολλαχοῦ +πολλαχοῦ W: πολλοῦ + γενέσθαι λεγόμενον ὡς ἔοικεν ἐτολμήθη καὶ· + ταῖς Τρῳάσι +καὶ ταὶς Τρωάσι idem: ταῖς + τρωάσι καὶ + περὶ τὴν Ἰταλίαν. τῶν γὰρ ἀνδρῶν, ὡς, + προσέπλευσαν, + ἀποβάντων ἐνέπρησαν τὰ πλοῖα, + πάντως ἀπαλλαγῆναι τῆς πλάνης δεόμεναι καὶ τῆς θαλάττης φοβηθεῖσαι δὲ + τοὺς ἄνδρας ἠσπάζοντο τῶν συγγενῶν καὶ οἰκείων μετὰ τοῦ καταφιλεῖν καὶ + περιπλέκεσθαι τοὺς προστυγχάνοντας. παυσαμένων δὲ τῆς ὀργῆς καὶ + διαλλαγέντων, ἐχρῶντο καὶ τοῦ λοιποῦ ταύτῃ τῇ + φιλοφροσύνῃ πρὸς + αὐτούς. ἢ μᾶλλον ἐδόθη τοῦτο ταῖς γυναιξὶν ὡς τιμὴν ἅμα καὶ δύναμιν + αὐταῖς φέρον, εἰ φαίνοιντο πολλοὺς καὶ ἀγαθοὺς ἔχουσαι συγγενεῖς καὶ + οἰκείους; ἤ, μὴ νενομισμένου συγγενίδας + + γαμεῖν, ἄχρι φιλήματος ἡ φιλοφροσύνη προῆλθεν καὶ τοῦτο μόνον ἀπελείφθη + σύμβολον καὶ κοινώνημα τῆς· συγγενείας; πρότερον γὰρ οὐκ, ἐγάμουν τὰς ἀφʼ + αἵματος, ὥσπερ οὐδὲ νῦν τηθίδας +τηθίδας Cobetus: τιτθίδας + οὐδʼ ἀδελφὰς γαμοῦσιν; ἀλλʼ ὀψὲ + συνεχώρησαν ἀνεψιαῖς συνοικεῖν + ἐκ τοιαύτης + αἰτίας. ἀνὴρ χρημάτων ἐνδεὴς; τὰ· δʼ ἄλλα χρηστὸς καὶ παρʼ ὁντινοῦν + τῷ δήμῳ τῶν + πολιτευομένων ἀρέσκων, + ἐπίκληρον ἀνεψιὰν ἔχειν ἔδοξε καὶ πλουτεῖν ἀπʼ αὐτῆς ἐπὶ τούτῳ δὲ + γενομένης αὐτοῦ κατηγορίας, ὁ δῆμος ἀφεὶς τὴν αἰτίαν ἐλέγχειν ἔλυσε + τὸ ἔγκλημα, ψηφισάμενος πᾶσιν ἐξεῖναι + γαμεῖν + ἄχρι ἀνεψιῶν, τὰ· δʼ ἀνωτέρω κεκωλῦσθαι.

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διὰ τί δὲ δῶρον λαβεῖν ἀνδρὶ παρὰ γυναικὸς καὶ γυναικὶ παρʼ ἀνδρὸς + ἀπείρηται πότερον, ὡς Σόλων γράψας τὰς δόσεις κυρίας εἶναι τῶν + τελευτώντων, πλὴν εἰ μή τις ἀνάγκῃ συνεχόμενος + ἢ γυναικὶ πειθόμενος τὴν μὲν ἀνάγκην ὡς βιαζομένην + ὑπεξείλετο, τὴν δʼ ἡδονὴν ὡς + παραλογιζομένην, οὕτως ὑπενοήθησαν αἱ γυναικῶν καὶ ἀνδρῶν δόσεις· ἢ + φαυλότατον ἡγούμενοι σημεῖον εὐνοίας τὸ διδόναι διδόασι γὰρ καὶ + ἀλλότριοι καὶ φιλοῦντες + ἐκ τοῦ γάμου τὴν + τοιαύτην ἀρέσκειαν ἀνεῖλον, ὅπως ἄμισθον καὶ προῖκα καὶ διʼ αὑτὸ μὴ + διʼ ἄλλο τὸ φιλεῖσθαι καὶ φιλεῖν; ὅτι τῷ λαμβάνειν διαφθειρόμεναι + μάλιστα προσίενται τοὺς· ἀλλοτρίους, σεμνὸν ἐφάνη τὸ μὴ διδόντες ἀγαπᾶν + τοὺς ἰδίους; ἢ μᾶλλον + + ὅτι δεῖ καὶ γυναιξὶ + κοινὰ τὰ ἀνδρῶν εἶναι καὶ ἀνδράσι τὰ γυναικῶν; μανθάνει γὰρ ὁ λαβὼν + τὸ δοθὲν ἀλλότριον ἡγεῖσθαι τὸ μὴ δοθέν, ὥστʼ ὀλίγον διδόντες + ἀλλήλοις τὸ πᾶν ἀφαιροῦνται.

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διὰ τί δὲ παρὰ γαμβροῦ καὶ παρὰ πενθεροῦ + + λαβεῖν ἐκείνοις κεκώλυται δῶρον;ʼ ἦ +ἤ Duebnerus hic et infra: + ἢ + παρὰ γαμβροῦ μέν, ἵνα μὴ + δόξῃ διὰ τοῦ πατρὸς εἰς τὴν γυναῖκα περιχωρεῖν τὸ δῶρον· παρὰ πενθεροῦ + δέ, ὅτι τὸν μὴ· διδόντα δίκαιον ἐφάνη μηδὲ λαμβάνειν; + +

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διὰ τί, κἂν ἐξ ἀγροῦ κἂν ἀπὸ ξένης ἐπανίωσιν, ἔχοντες οἴκοι + γυναῖκας προπέμπουσι δηλοῦντες αὐταῖς ὅτι παραγίγνονται πότερον ὅτι + τοῦτο πιστεύοντός ἐστι τὴν γυναῖκα μηδὲν ῥᾳδιουργεῖν τὸ δʼ ἐξαίφνης + καὶ ἀπροσδοκήτως οἷον ἐνέδρα καὶ, + παρατήρησις, +παρατήρησις X: παρατηρήσει + ἢ +ἢ W σπεύδουσιν ὡς + ποθούσαις καὶ προσδεχομέναις εὐαγγελίζεσθαι περὶ αὑτῶν; +αὑτῶν *: + αὐτῶν + ἢ μᾶλλον αὐτοὶ περὶ + ἐκείνων πυθέσθαι ποθοῦσιν, εἰ σῳζομένας καὶ ποθούσας ἐπὶ τῆς οἰκίας + καταλαμβάνουσιν; ἢ πλείονες ταῖς γυναιξὶν + + οἰκονομίαι καὶ ἀσχολίαι, τῶν ἀνδρῶν ἀπόντων, τυγχάνουσι καὶ διαφοραὶ + καὶ ὁρμαὶ +ὁρμαὶ] ὁργαὶ W πρὸς + τοὺς ἔνδον· ἵνʼ οὖν ἀπαλλαγεῖσα τούτων ἀθόρυβον τῷ ἀνδρὶ παρέχῃ + τὴν ὑποδοχὴν καὶ ἡδεῖαν, ἡ προδήλωσις γίγνεται; + +

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διὰ τί τοὺς θεοὺς προσκυνοῦντες ἐπικαλύπτονται + τὴν κεφαλήν, τῶν δʼ ἀνθρώπων τοῖς ἀξίοις τιμῆς ἀπαντῶντες, + κἂν τύχωσιν ἐπὶ τῆς κεφαλῆς ἔχοντες τὸ ἱμάτιον, ἀποκαλύπτονται τοῦτο γὰρ ἔοικε κἀκείνην ἐπιτείνειν τὴν ἀπορίαν. εἰ μὲν οὖν ὁ περὶ + Αἰνείου λεγόμενος λόγος ἀληθής ἐστιν, ὅτι + + τοῦ Διομήδους παρεξιόντος ἐπικαλυψάμενος τὴν θυσίαν ἐπετέλεσε, λόγον + ἔχει καὶ ἀκολουθεῖ τῷ συγκαλύπτεσθαι πρὸς τοὺς. πολεμίους τὸ τοῖς + φίλοις καὶ ἀγαθοῖς ἐντυγχάνοντας ἀποκαλύπτεσθαι· τὸ γὰρ πρὸς τοὺς θεοὺς + οὐκ ἴδιόν ἐστιν ἀλλὰ κατὰ συμβεβηκός, + καὶ + ἀπʼ ἐκείνου μεμένηκε τηρούμενον. εἰ δʼ ἄλλο τι λέγειν χρή, σκόπει μὴ + μόνον ἐκεῖνο δεῖ ζητεῖν, διʼ ὃ τοὺς θεοὺς προσκυνοῦντες ἐπικαλύπτονται + θάτερον δʼ ἀκόλουθόν ἐστι. τῶν γὰρ ἀνθρώπων + ἀποκαλύπτονται τοῖς· + δυνατωτέροις, οὐ τιμὴν αὐτοῖς προστιθέντες ἀλλὰ τὸν φθόνον αὐτῶν μᾶλλον + ἀφαιροῦντες, ἵνα μὴ δόξωσι τὰς αὐτὰς τοῖς θεοῖς τιμὰς + ἀπαιτεῖν μηδʼ ὑπομένειν μηδὲ χαίρειν θεραπευόμενοι + παραπλησίως; ἐκείνοις. τοὺς δὲ θεοὺς οὕτω προσεκύνουν ἢ ταπεινοῦντες + ἑαυτοὺς τῇ ἐπικρύψει τῆς κεφαλῆς, ἢ μᾶλλον εὐλαβούμενοί τινα φωνὴν + προσπεσεῖν αὐτοῖς ἔξωθεν εὐχομένοις ἀπαίσιον καὶ + δύσφημον ἄχρι τῶν ὤτων ἀνελάμβανον τὸ ἱμάτιον ὅτι γὰρ + ἰσχυρῶς ἐφυλάττοντο ταῦτα, δῆλόν ἐστι τῷ προσιόντας ἐπὶ μαντείαν + χαλκωμάτων πατάγῳ περιψοφεῖσθαι. + ἢ ὡς Κάστωρ +Κάστωρ] vid. Fragm. ill. a C. Muellero + Paris. 1844 p. 181 λέγει τὰ Ῥωμαϊκὰ τοῖς Πυθαγορικοῖς συνοικειῶν, + τὸν ἐν ἡμῖν δαίμονα + δεῖσθαι τῶν ἐκτὸς θεῶν + καὶ ἱκετεύειν, τῇ τῆς κεφαλῆς ἐπικαλύψει τὴν τῆς ψυχῆς αἰνιττόμενον + ὑπὸ τοῦ σώματος ἐγκάλυψιν καὶ ἀπόκρισιν.

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διὰ τί δὲ τῷ Κρόνῳ θύουσιν ἀπαρακαλύπτῳ τῇ κεφαλῇ;ʼ πότερον + ὅτι τὴν ἐγκάλυψιν +Αἰνείας παρέδωκεν, ἡ δὲ + τοῦ Κρόνου θυσία παμπάλαιός; ἐστιν· ἢ ὅτι τοῖς οὐρανίοις + ἐπικαλύπτονται, τὸν δὲ Κρόνον ἡγοῦνται θεὸν ὑπουδαῖον καὶ χθόνιον; ἢ + ὅτι τῆς ἀληθείας οὐδὲν ἐπίκρυφον ἢ ἐπίσκιον, ἀληθείας δὲ νομίζουσι + Ῥωμαῖοι πατέρα τὸν Κρόνον εἶναι; + +

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διὰ τί, δὲ τὸν Κρόνον πατέρα τῆς ἀληθείας νομίζουσι;ʼ πότερον, + ὥσπερ ἔνιοι τῶν φιλοσόφων, + χρόνον οἴονται τὸν Κρόνον εἶναι, τὸ δʼ ἀληθὲς εὑρίσκει + χρόνος· ἢ τὸν μυθολογούμενον ἐπὶ Κρόνου βίον, εἰ + δικαιότατος ἦν, εἰκός ἐστι μάλιστα μετέχειν ἀληθείας;

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διὰ τί καὶ τῷ λεγομένῳ Ὁνώρει θύουσιν ἀπαρακαλύπτῳ τῇ κεφαλῇ + τὸν δὲ Ὁνῶρεμ δόξαν ἂν + τις ἢ τιμὴν + μεθερμηνεύσειε;ʼ πότερον διότι +διότι W: δὲ + ὅτι + λαμπρὸν ἡ δόξα καὶ περιφανὲς καὶ ἀναπεπταμένον, + διʼ ἣν +διʼ + ἣν] malim ἢ διʼ ἣν + + αἰτίαν τοῖς ἀγαθοῖς + καὶ τιμωμένοις ἀνδράσιν ἀποκαλύπτονται, διὰ ταύτην καὶ τὸν ἐπώνυμον τῆς + τιμῆς θεὸν οὕτω προσκυνοῦσι; + +

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διὰ τί τοὺς γονεῖς ἐκκομίζουσιν οἱ μὲν υἱοὶ συγκεκαλυμμένοι, αἱ δὲ + θυγατέρες γυμναῖς ταῖς κεφαλαῖς καὶ ταῖς· κόμαις λελυμέναις;ʼ πότερον + ὅτι τιμᾶσθαι μὲν ὑπὸ τῶν ἀρρένων +μὲν ὑπὸ τῶν ἀρρένων] del. + Madvigius δεῖ τοὺς πατέρας ὡς θεοὺς πενθεῖσθαι δʼ ὑπὸ τῶν + θυγατέρων +ὑπὸ τῶν θυγατέρων] del. idem ὡς + τεθνηκότας, ἑκατέρῳ τὸ οἰκεῖον ὁ νόμος ἀποδοὺς ἐξ ἀμφοτέρων + ἐποίησε τὸ ἁρμόττον· ἢ πένθους, μὲν οἰκεῖον τὸ μὴ σύνηθες, + συνηθέστερον δὲ ταῖς μὲν γυναιξὶν ἐγκεκαλυμμέναις, τοῖς δʼ ἀνδράσιν + ἀκαλύπτοις + εἰς τὸ + δημόσιον προϊέναι; καὶ γὰρ παρʼ Ἕλλησιν + + ὅταν δυστυχία τις γένηται, κείρονται μὲν αἱ γυναῖκες κομῶσι δʼ οἱ ἄνδρες, + ὅτι τοῖς μὲν τὸ κείρεσθαι ταῖς δὲ τὸ κομᾶν σύνηθές ἐστιν. ἢ τοὺς μὲν + υἱοὺς ἐπικαλύπτεσθαι διʼ ἣν εἰρήκαμεν αἰτίαν ἐνομίσθη καὶ γὰρ ἐπὶ + τῶν τάφων ὥς φησι Βάρρων +Βάρρων] cf. De Ling. Lat. V 23 + περιστρέφονται, +περιστρέφονται] περιστέφονται male W. cf. Vit. Num. c. 14 + καθάπερ θεῶν ἱερὰ τιμῶντες τὰ τῶν πατέρων + μνήματα, καὶ καύσαντες τοὺς γονεῖς, ὅταν ὀστέῳ πρῶτον + ἐντύχωσι, θεὸν γεγονέναι τὸν τεθνηκότα λέγουσι· ταῖς δὲ γυναιξὶν οὐδʼ + ὅλως ἐξῆν ἐπικαλύπτεσθαι τὴν κεφαλήν; ἱστορεῖται γοῦν ὅτι πρῶτος μὲν + ἐξέβαλε + γυναῖκα + Σπόριος Καρβίλιος ἐπʼ ἀτεκνίᾳ, δεύτερος + δὲ + Σουλπίκιος Γάλλος ἐφελκυσαμένην ἰδὼν κατὰ κεφαλῆς τὸ ἱμάτιον, τρίτος + δὲ Πόπλιος Σεμπρώνιος; ἀγῶνα θεωρήσασαν ἐπιτάφιον.

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διὰ τί τὸν Τέρμινον, ᾧ τὰ Τερμινάλια ποιοῦσι, θεὸν νομίζοντες + οὐδὲν ἔθυον αὐτῷ ζῷον; ἦ +ἦ Duebnerus hic et infra: + ἢ + Ῥωμύλος μὲν ὅρους οὐκ ἔθηκε + τῆς χώρας, ὅπως ἐξῇ προϊέναι καὶ ἀποτέμνεσθαι καὶ νομίζειν πᾶσαν + ἰδίαν, ὥσπερ ὁ Λάκων εἶπεν, ἧς ἂν τὸ δόρυ ἐφικνῆται· Νομᾶς δὲ + Πομπίλιος, ἀνὴρ δίκαιος· καὶ πολιτικὸς ὢν καὶ φιλόσοφος γενόμενος, τήν + τε χώραν + ὡρίσατο πρὸς τοὺς γειτνιῶντας καὶ + τοῖς ὅροις ἐπιφημίσας τὸν Τέρμινον ὡς ἐπίσκοπον καὶ φύλακα φιλίας καὶ + εἰρήνης ᾤετο δεῖν αἵματος καὶ φόνου καθαρὸν καὶ ἀμίαντον διαφυλάττειν; + +

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διὰ τί δούλαις τὸ τῆς Λευκοθέας ἱερὸν + + ἄβατόν ἐστι, μίαν δὲ μόνην αἱ γυναῖκες εἰσάγουσαι παίουσιν ἐπὶ + κόρρης καὶ ῥαπίζουσιν ἦ τὸ μὲν ταύτην ῥαπίζεσθαι σύμβολόν ἐστι + τοῦ μὴ ἐξεῖναι; κωλύουσι δὲ τὰς ἄλλας διὰ τὸν μῦθον. ἡ γὰρ Ἰνὼ + ζηλοτυπήσασα δούλην ἐπὶ τῷ ἀνδρὶ λέγεται περὶ + τὸν υἱὸν ἐκμανῆναι· τὴν δὲ δούλην Ἕλληνες Αἰτωλίδα γένει + φασὶν εἶναι, καλεῖσθαι δʼ Ἀντιφέραν. διὸ καὶ παρʼ ἡμῖν ἐν Χαιρωνείᾳ + πρὸ τοῦ σηκοῦ τῆς Λευκοθέας ὁ νεωκόρος λαβὼν μάστιγα κηρύσσει μὴ δοῦλον εἰσιέναι μὴ δούλαν, μὴ Αἰτωλὸν μὴ Αἰτωλάν, +

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διὰ τί παρὰ τῇ θεῷ ταύτῃ τοῖς μὲν ἰδίοις τέκνοις οὐκ εὔχονται + τἀγαθὰ τοῖς δὲ τῶν ἀδελφῶν + πότερον ὅτι φιλάδελφος μέν τις ἡ Ἰνὼ καὶ τὸν ἐκ τῆς ἀδελφῆς + ἐτιθηνήσατο, ἡ δὲ περὶ τοὺς ἑαυτῆς παῖδας ἐδυστύχησεν ἢ καὶ ἄλλως + ἠθικὸν καὶ καλὸν τὸ ἔθος καὶ πολλὴν παρασκευάζον εὔνοιαν ταῖς + οἰκειότησι;

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διὰ τί τῷ Ἡρακλεῖ πολλοὶ τῶν πλουσίων + + ἐδεκάτευον τὰς οὐσίας;ʼ πότερον ὅτι κἀκεῖνος ἐν Ῥώμῃ τῶν + Γηρυόνου βοῶν ἀπέθυσε τὴν δεκάτην, + ἢ ὅτι Ῥωμαίους ὑπὸ Τυρρηνῶν + δεκατευομένους ἀπήλλαξεν; ἢ ταῦτα μὲν οὐκ εἶχε +ἔχει? + τὴν ἱστορίαν ἀξιόπιστον ὡς δʼ ἀδηφάγῳ τινὶ τῷ Ἡρακλεῖ καὶ εὐθοίνῳ + δαψιλῶς + καὶ ἀφθόνως ἀπέθυον; ἢ μᾶλλον ὡς + ἐπαχθῆ τοῖς πολίταις τὸν ὑπερβάλλοντα πλοῦτον κολούοντες καὶ καθάπερ + εὐεξίας ἐπʼ ἄκρον εὐσωματούσης ἀφαιροῦντες, ᾤοντο μάλιστα τιμᾶσθαι τὸν + Ἡρακλέα καὶ χαίρειν ταῖς τοιαύταις ἀποχρήσεσι +ἀποξρήσεσι] + ἀποκρίσεσι vel ἀποχωρίσεσι W καὶ συστολαῖς τῶν· περιττῶν, + εὐτελῆ καὶ αὐτάρκη καὶ ἀπέριττον τῷ βίῳ + γενόμενον;

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διὰ τί τὸν Ἰανουάριον μῆνα νέου ἔτους + ἀρχὴν λαμβάνουσι τὸ γὰρ παλαιὸν ὁ + Μάρτιος ἠριθμεῖτο πρότερος, ὡς ἄλλοις τε πολλοῖς δῆλόν ἐστι τεκμηρίοις + καὶ μάλιστα τῷ τὸν πέμπτον ἀπὸ τοῦ +Μαρτίου + πέμπτον καὶ τὸν ἕκτον ἕκτον ὀνομάζεσθαι, καὶ + τοὺς ἄλλους ἐφεξῆς ἄχρι τοῦ τελευταίου, ὃν Δεκέμβριον καλοῦσιν ἀπὸ + τοῦ Μαρτίου δέκατον ἀριθμούμενον. ἐξ οὗ δὴ καὶ παρέστη τισὶν οἴεσθαι + καὶ λέγειν, ὡς οὐ δώδεκα μησὶν ἀλλὰ δέκα + συνεπλήρουν οἱ τότε Ῥωμαῖοι τὸν ἐνιαυτὸν ἐνίοις +ἐνίοις W: + ἐνίας + τῶν μηνῶν ἡμέρας πλείονας + τῶν τριάκοντα προστιθέντες + ἄλλοι δʼ ἱστοροῦσι τὸν μὲν Δεκέμβριον ἀπὸ τοῦ +Μαρτίου δέκατον εἶναι, τὸν δʼ Ἰανουάριον ἑνδέκατον, + τὸν δὲ Φεβρουάριον δωδέκατον; ἐν ᾧ καθαρμοῖς τε χρῶνται καὶ τοῖς + φθιμένοις ἐναγίζουσι τοῦ ἐνιαυτοῦ τελευτῶντος. μετατεθῆναι δὲ τούτους καὶ + γενέσθαι τὸν Ἰανουάριον πρῶτον, ὅτι τῇ νουμηνίᾳ τούτου τοῦ + μηνός, ἣν ἡμέραν καλάνδας Ἰανουαρίας καλοῦσιν, οἱ + πρῶτοι κατεστάθησαν ὕπατοι, τῶν βασιλέων ἐκπεσόντων. πιθανώτεροι δʼ εἰσὶν + οἱ λέγοντες, ὅτι τὸν μὲν Μάρτιον ὁ Ῥωμύλος πολεμικὸς καὶ ἀρειμάνιος + ὢν καὶ δοκῶν ἐξ Ἄρεος γεγονέναι προέταξε + + τῶν μηνῶν, ἐπώνυμον ὄντα τοῦ Ἄρεος· Νομᾶς +Νομᾶς *: + νουμᾶς + δʼ + αὖθις εἰρηνικὸς γενόμενος καὶ πρὸς ἔργα + τῆς γῆς φιλοτιμούμενος τρέψαι τὴν πόλιν ἀποστῆσαι δὲ τῶν πολεμικῶν , τῷ + Ἰανουαρίῳ τὴν ἡγεμονίαν ἔδωκε καὶ τὸν Ἰανὸν εἰς τιμὰς προήγαγε + μεγάλας, ὡς πολιτικὸν + καὶ γεωργικὸν μᾶλλον ἢ + πολεμικὸν γενόμενον. ὅρα δὲ μὴ μᾶλλον ὁ Νομᾶς +Νομᾶς *: + νουμᾶς + τῇ φύσει προσήκουσαν ἀρχὴν + ἔλαβε τοῦ ἔτους ὡς πρὸς ἡμᾶς. καθόλου μὲν γὰρ οὐδέν ἐστι φύσει τῶν + ἐν κύκλῳ περιφερομένων οὔτʼ ἔσχατον οὔτε πρῶτον, νόμῳ δʼ ἄλλην ἄλλοι + + τοῦ χρόνου λαμβάνουσιν + ἀρχήν· ἄριστα δʼ οἱ τὴν μετὰ τροπὰς χειμερινὰς λαμβάνοντες, ὁπηνίκα τοῦ + πρόσω βαδίζειν πεπαυμένος ὁ ἥλιος ἐπιστρέφει καὶ ἀνακάμπτει πάλιν πρὸς + ἡμᾶς· γίγνεται γὰρ αὐτοῖς +αὐτοῖς] + αὖθις W τρόπον τινὰ καὶ φύσει, + +καὶ + φύσει] καινὴ φύσις Huttenus + τὸν μὲν τοῦ φωτὸς αὔξουσα χρόνον ἡμῖν, μειοῦσα δὲ τὸν τοῦ σκότους, + ἐγγυτέρω δὲ ποιοῦσα τὸν κύριον καὶ ἡγεμόνα τῆς ῥευστῆς οὐσίας ἁπάσης. + +

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διὰ τί τῇ γυναικείᾳ θεῷ, ἣν Ἀγαθὴν καλοῦσιν, κοσμοῦσαι σηκὸν αἱ + γυναῖκες οἴκοι μυρσίνας οὐκ εἰσφέρουσι, καίτοι πᾶσι φιλοτιμούμεναι + χρῆσθαι τοῖς βλαστάνουσι καὶ ἀνθοῦσι;ʼ πότερον ὡς οἱ μυθολογοῦντες + ἱστοροῦσι Φαύνου +Φαύνου M: φαυλίου + μὲν ἦν γυνὴ τοῦ + + μάντεως, οἴνῳ δὲ χρησαμένη κρύφα καὶ μὴ λαθοῦσα + ῥάβδοις ὑπὸ τοῦ ἀνδρὸς ἐκολάσθη μυρσίνης + ὅθεν μυρσίνην μὲν οὐκ εἰσφέρουσιν, οἶνον δʼ αὐτῇ σπένδουσι, γάλα + προσαγορεύουσαι· ἢ πολλῶν μὲν ἁγναὶ μάλιστα δʼ ἀφροδισίων τὴν ἱερουργίαν + ἐκείνην ἐπιτελοῦσιν; + οὐ γὰρ μόνον + ἐξοικίζουσι τοὺς· ἄνδρας, ἀλλὰ καὶ πᾶν ἄρρεν ἐξελαύνουσι τῆς οἰκίας, + ὅταν τὰ νενομισμένα τῇ θεῷ ποιῶσι. τὴν οὖν μυρσίνην ὡς ἱερὰν + Ἀφροδίτης ἀφοσιοῦνται· καὶ γὰρ ἣν νῦν Μουρκίαν Ἀφροδίτην +Ἀφροδίτης Schellensius: ἀφροδίτῃ + καλοῦσι, Μυρτίαν τὸ παλαιὸν + ὡς ἔοικεν ὠνόμαζον.

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διὰ τί τὸν δρυοκολάπτην οἱ Λατῖνοι σέβονται, + καὶ ἀπέχονται πάντες ἰσχυρῶς τοῦ + ὄρνιθος;ʼ πότερον ὅτι τὸν Πῖκον λέγουσιν ὑπὸ φαρμάκων τῆς + γυναικὸς μεταβαλεῖν τὴν φύσιν καὶ γενόμενον + δρυοκολάπτην ἀποφθέγγεσθαι λόγια καὶ χρησμῳδεῖν τοῖς ἐρωτῶσιν ἢ τοῦτο + μὲν ἄπιστόν ἐστιν ὅλως καὶ τερατῶδες, ἅτερος δὲ τῶν μύθων πιθανώτερος, + ὡς ἄρα τοῖς περὶ Ῥωμύλον καὶ Ῥῶμον ἐκτεθεῖσιν + οὐ μόνον λύκαινα θηλὴν ἐπεῖχεν, ἀλλὰ καὶ δρυοκολάπτης τις ἐπιφοιτῶν + ἐψώμιζεν; ἐπιεικῶς γὰρ ἔτι καὶ νῦν τοῖς +τοῖς] ἐν + τοῖς? ὑπορείοις καὶ δρυμώδεσι τόποις + ὅπου φαίνεται δρυοκολάπτης, ἐκεῖ καὶ λύκος, ὡς + Νιγίδιος ἱστορεῖ. ἢ μᾶλλον, ὡς ἄλλον ἄλλου θεοῦ, καὶ τοῦτον Ἄρεος + ἱερὸν νομίζουσι τὸν ὄρνιν;ʼ καὶ + γὰρ εὐθαρσὴς καὶ γαῦρός ἐστι καὶ τὸ + ῥύγχος οὕτως ἔχει κραταιόν, ὥστε δρῦς ἀνατρέπειν, ὅταν κόπτων + πρὸς τὴν ἐντεριώνην ἐξίκηται.

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διὰ τί τὸν Ἰανὸν διπρόσωπον οἴονται γεγονέναι καὶ γράφουσιν οὕτω + καὶ πλάττουσιν πότερον ὅτι τῷ μὲν γένει Ἕλλην ἐκ Περραιβίας + ἦν, ὡς ἱστοροῦσιν, διαβὰς δʼ εἰς Ἰταλίαν καὶ συνοικήσας τοῖς + αὐτόθι βαρβάροις μετέβαλε καὶ γλῶτταν καὶ δίαιταν + ἢ μᾶλλον ὅτι τοὺς; περὶ τὴν Ἰταλίαν αὐτὸς +αὐτὸς] + ἀνθρώπους Abreschius ἀγρίοις καὶ + ἀνόμοις χρωμένους ἔθεσιν εἰς ἕτερον βίου σχῆμα, πείσας γεωργεῖν καὶ + πολιτεύεσθαι, μετέβαλε καὶ μετεκόσμησε; + +

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διὰ τί τὰ πρὸς +πρὸς] περὶ Vit. + Num. c. 12 τὰς ταφὰς πιπράσκουσιν + ἐν τῷ τεμένει τῷ Λιβιτίνης, νομίζοντες + Ἀφροδίτην εἶναι τὴν Λιβιτίνην πότερον καὶ τοῦτο τῶν Νομᾶ τοῦ + βασιλέως φιλοσοφημάτων ἕν ἐστιν, ὅπως μανθάνωσι μὴ δυσχεραίνειν τὰ + τοιαῦτα μηδὲ φεύγειν + ὡς μιασμόν ἢ μᾶλλον + ὑπόμνησίς ἐστι τοῦ φθαρτὸν εἶναι τὸ γεννητόν, +γενητόν? ὡς μιᾶς θεοῦ τὰς γενέσεις καὶ τὰς τελευτὰς + ἐπισκοπούσης; καὶ γὰρ ἐν Δελφοῖς Ἀφροδίτης + ἐπιτυμβίας ἀγαλμάτιόν ἐστι πρὸς ὃ τοὺς κατοιχομένους ἐπὶ τὰς χοὰς + ἀνακαλοῦνται.

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διὰ τί τρεῖς τοῦ μηνὸς ἀρχὰς καὶ προθεσμίας ἔχουσιν, οὐ ταὐτὸ + διάστημα τῶν ἡμερῶν μεταξὺ + λαμβάνοντες;ʼ πότερον ὡς οἱ περὶ τὸν Ἰόβαν +Ἰόβαν] Mueller. 3 p. 470 + ἱστοροῦσιν ὅτι ταῖς + καλάνδαις ἐκάλουν τὸν δῆμον οἱ ἄρχοντες καὶ κατήγγελλον εἰς πέμπτην τὰς + νόννας, εἰδοὺς δʼ ἡμέραν ἱερὰν ἐνόμιζον ἢ μᾶλλον ὅτι ταῖς τῆς + σελήνης διαφοραῖς; ὁρίζοντες τὸν χρόνον, + + ἑώρων ἐν τρισὶ γιγνομένην διαφοραῖς τὴν σελήνην κατὰ μῆνα ταῖς μεγίσταις, + πρώτῃ +πρώτῃ - δευτέρᾳ *: πρώτη - + δευτέρα + μὲν ὅτε κρύπτεται σύνοδον ποιησαμένη πρὸς + ἣλιον, δευτέρᾳ δʼ ὅταν ἐκφυγοῦσα τὰς αὐγὰς τοῦ ἡλίου καταφανὴς πρῶτον + ἐπὶ δυσμῶν γένηται, τρίτῃ δὲ τῇ περὶ τὴν + + πλήρωσιν αὐτῆς· πανσελήνου γενομένης; +γενομένης Madvigius: γινομένης + ὀνομάζουσι + δὲ τὸν μὲν ἀφανισμὸν αὐτῆς + καὶ τὴν κρύψιν καλάνδας, ὅτι πᾶν τὸ κρύφα καὶ λάθρα κλάμ καὶ κηλᾶρε τὸ λανθάνειν τὴν δὲ πρώτην φάσιν +φάσιν Polus: + φασὶ + νόννασ τῷ δικαιοτάτῳ τῶν ὀνομάτων, νουμηνίαν οὖσαν· + καὶ γὰρ αὐτοὶ τὸ νέον καὶ καινὸν ὥσπερ ἡμεῖς + προσαγορεύουσι· τὰς δʼ εἰδούσ ἢ διὰ τὸ κάλλος καὶ τὸ εἶδος + ὁλοκλήρου καθισταμένης τῆς σελήνης ἢ τῷ Διὶ τὴν ἐπωνυμίαν + ἀποδιδόντες. οὐ δεῖ δὲ τῶν ἡμερῶν τὸν ἀκριβέστατον ἀριθμὸν διώκειν + οὐδὲ τῷ + παρʼ ὀλίγον συκοφαντεῖν, ὅπου καὶ + νῦν ἐπίδοσιν τοσαύτην ἀστρολογίας ἐχούσης, περιγίγνεται τῆς ἐμ πειρίας τῶν μαθηματικῶν ἡ τῆς κινήσεως ἀνωμαλία + διαφεύγουσα τὸν λόγον. + +

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διὰ τί τὴν μετὰ καλάνδας ἡμέραν καὶ νόννας καὶ εἰδοὺς ἀνέξοδον καὶ + ἀνεκδήμητον τίθενται + πότερον, ὡς οἱ πλεῖστοι νομίζουσι καὶ Λίβιος· +Λίβιος V 37 + sqq. cf. VI 1 ἱστορεῖ, ὅτι μετὰ τὰς Κυιντιλίας εἰδούς, ἃς νῦν + Ἰουλίας καλοῦσιν, ἐξάγοντες οἱ χιλίαρχοι τὸ στράτευμα περὶ τὸν Ἀλλίαν + malim Ἀλίαν et Ἀλιάδα + + ποταμὸν ἐκρατήθησαν ὑπὸ Κελτῶν μάχῃ καὶ τὴν πόλιν ἀπώλεσαν νομισθείσης + δὲ τῆς +τῆς M μετὰ + τὰς εἰδοὺς + ἀποφράδος προήγαγεν +προήγαγεν W: προσταγέν + ὥσπερ φιλεῖ πορρωτέρω τὸ ἔθος ἡ + δεισιδαιμονία καὶ κατέστησεν εἰς τὴν αὐτὴν εὐλάβειαν τήν τε μετὰ νόννας; + καὶ τὴν + μετὰ καλάνδας· + ἢ τοῦτο μὲν ἔχει πολλὰς ἀλογίας; ἄλλῃ τε γὰρ ἡμέρᾳ τὴν μάχην + ἡττήθησαν, ἣν Ἀλλιάδα malim + Ἀλίαν et Ἀλιάδα + + διὰ τὸν ποταμὸν καλοῦντες ἀφοσιοῦνται, καὶ + πολλῶν ἀποφράδων οὐσῶν οὐκ ἐν παντὶ μηνὶ τὰς ὁμωνύμους παραφυλάττουσιν, + ἀλλʼ ἑκάστην ἐν ᾧ συνέτυχε· τό τε ταῖς μετὰ νόννας καὶ καλάνδας ἁπλῶς + ἁπάσαις προστρίψασθαι τὴν δεισιδαιμονίαν + + ἀπιθανώτατον. ὅρα δὴ μή, καθάπερ τῶν μηνῶν τὸν μὲν πρῶτον ὀλυμπίοις + θεοῖς ἱέρωσαν, τὸν δὲ δεύτερον χθονίοις ἐν ᾧ καὶ καθαρμούς τινας + τελοῦσι καὶ + τοῖς + κατοιχομένοις ἐναγίζουσιν, οὕτω καὶ τῶν ἡμερῶν τὰς μὲν οἷον ἀρχὰς καὶ + κυρίας ὥσπερ εἴρηται + τρεῖς οὔσας + ἑορτασίμους καὶ ἱερὰς ἔθεντο, τὰς δʼ ἐφεξῆς δαίμοσι καὶ φθιτοῖς + ἐπιφημίσαντες ἀποφράδας καὶ ἀπράκτους ἐνόμισαν. καὶ γὰρ Ἕλληνες ἐν τῇ νουμηνίᾳ τοὺς θεοὺς σεβόμενοι, τὴν δευτέραν ἣρωσι + καὶ δαίμοσιν ἀποδεδώκασι καὶ τῶν κρατήρων ὁ δεύτερος ἥρωσιν ἐπικίρναται + καὶ ἡρωίσι. καὶ ὅλως ἀριθμός τις ὁ χρόνος, ἀριθμοῦ δὲ θεῖον ἡ + ἀρχή· μονὰς· γάρ ἐστιν. ἡ δὲ μετʼ αὐτὴν + δυὰς ἀντίπαλος τῇ ἀρχῇ καὶ ἀρτίων πρώτη. τὸ δʼ ἄρτιον + ἐνδεὲς καὶ ἀτελὲς καὶ + ἀόριστον, ὥσπερ αὖ τὸ περιττὸν ὥρισται καὶ περαίνει καὶ τέλειόν ἐστι. + διὸ καὶ νόνναι μὲν ἐπιβάλλουσι διὰ πέμπτης καλάνδαις, νόνναις + δʼ εἰδοὶ διʼ ἐνάτης. ὁρίζουσι γὰρ οἱ περισσοὶ τὰς + ἀρχάς· οἱ δὲ μετὰ τὰς ἀρχὰς ἄρτιοι ὄντες οὐκ ἔχουσι τάξιν οὐδὲ + δύναμιν, ὅθεν οὐκ ἄρχονται πράξεως οὐδʼ ἀποδημίας ἐν ταύταις. ἢ καὶ + τὸ τοῦ Θεμιστοκλέους ἔχει λόγον, ἐρίσαι ποτὲ τὴν ὑστεραίαν + πρὸς τὴν ἑορτήν, ἐκείνης +ἐκείνης +ὡς ἐκείνης? μὲν ἀσχολίαν καὶ κόπον + ἐχούσης πολύν, αὐτὴ δὲ παρέχουσα +αὐτὴ δὲ παρέχουσα] αὐτὴν δὲ παρέχουσαν? μετὰ σχολῆς καὶ + ἡσυχίας ἀπολαῦσαι τῶν· παρεσκευασμένων πρὸς τὴν ἑορτήν· +πρὸς τὴν + ἑορτὴν] deleverim ἀποκρίνασθαι δὲ πρὸς ταῦτα τὴν + ἑορτὴν + ἀληθῆ λέγεις, ἀλλʼ ἐμοῦ μὴ γενομένης οὐδʼ ἂν σὺ + ἦς;ʼ ταῦτα δʼ ὁ Θεμιστοκλῆς πρὸς τοὺς αὖθις + ἔλεγε στρατηγοὺς τῶν Ἀθηναίων ὡς οὐκ ἂν οὐδαμοῦ φανέντας, εἰ μὴ τὴν + πόλιν αὐτὸς ἔσῳσεν. ἐπεὶ τοίνυν πᾶσα μὲν ἀξία σπουδῆς ἀποδημία καὶ + πρᾶξις οἰκονομίας δεῖται καὶ παρασκευῆς, Ῥωμαῖοι δὲ τὸ + παλαιὸν ἐν ταῖς ἑορταῖς οὐδὲν ᾠκονόμουν οὐδʼ + ἐφρόντιζον ἀλλʼ ἢ περὶ τοὺς θεοὺς ἠσχολοῦντο καὶ τοῦτʼ ἔπραττον, + ὥσπερ ἔτι νῦν προκηρύττουσιν οἱ ἱερεῖς ἐπὶ τὰς + θυσίας βαδίζοντες, εἰκότως εὐθὺς οὐκ ἐξεδήμουν μετὰ τὰς·, ἑορτὰς οὐδʼ + ἔπραττον ἀπαράσκευοι γὰρ ἦσαν, ἀλλʼ ἐκφροντίζοντες οἴκοι + καὶ παρασκευαζόμενοι τὴν + ἡμέραν ἐκείνην διετέλουν. + ἢ καθάπερ ἔτι + νῦν προσευξάμενοι καὶ προσκυνήσαντες ἐν τοῖς ἱεροῖς ἐπιμένειν καὶ + καθίζειν εἰώθασιν, οὕτως οὐκ εὐθὺς ἐπέβαλλον ταῖς ἱεραῖς ἡμέραις τὰς + ἐνεργούς, ἀλλʼ ἐποίουν τι διάλειμμα καὶ διάστημα, πολλὰ τῶν πραγμάτων + δυσχερῆ καὶ ἀβούλητα φερόντων; + +

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διὰ τί λευκὰ φοροῦσιν ἐν τοῖς πένθεσιν αἱ γυναῖκες ἱμάτια καὶ λευκοὺς + κεκρυφάλους;ʼ πότερον ὡς τοὺς μάγους φασὶν πρὸς τὸν Ἅιδην καὶ τὸ + σκότος ἀντιταττομένους, τῷ δὲ φωτεινῷ καὶ λαμπρῷ συνεξομοιοῦντας + ἑαυτοὺς τοῦτο ποιεῖν· ἤ, καθάπερ τὸ + + σῶμα τοῦ τεθνηκότος + ἀμφιεννύουσι λευκοῖς, καὶ τοὺς προσήκοντας ἀξιοῦσι; τὸ δὲ σῶμα κοσμοῦσιν + οὕτως, ἐπεὶ μὴ δύνανται τὴν ψυχήν· βούλονται δʼ ἐκείνην λαμπρὰν καὶ + καθαρὰν προπέμπειν, ὡς ἀφειμένην ἢδη καὶ διηγωνισμένην μέγαν ἀγῶνα καὶ + ποικίλον. + ἢ τὸ μὲν λιτὸν ἐν τούτοις μάλιστα + καὶ τὸ ἁπλοῦν πρέπει; τῶν δὲ βαπτῶν τὰ μὲν καὶ πολυτέλειαν ἐμφαίνει τὰ + δὲ περιεργίαν οὐ γὰρ ἧττον ἔστι πρὸς τὸ μέλαν ἢ τὸ ἁλουργὸν εἰπεῖν δολερὰ μὲν τὰ + + εἵματα, δολερὰ +δολερὰ] Herod. III 22 δὲ τὰ χρώματα τὸ δʼ αὐτόχρουν + μέλαν οὐχ ὑπὸ τέχνης ἀλλὰ + φύσει βαπτόν ἐστι, καὶ μεμιγμένον τῷ σκιώδει κεκράτηται. μόνον οὖν τὸ + λευκὸν εἰλικρινὲς καὶ ἀμιγὲς; καὶ ἀμίαντόν ἐστι βαφῇ καὶ +βαφῇ + καὶ] καὶ βαφῇ X + ἀμίμητον· οἰκειότατον οὖν τοῖς θαπτομένοις. καὶ γὰρ ὁ + τεθνηκὼς ἁπλοῦν τι γέγονε καὶ ἀμιγὲς καὶ καθαρὸν ἀτεχνῶς οὐδὲν ἀλλʼ ἢ + φαρμάκου δευσοποιοῦ τοῦ σώματος ἀπηλλαγμένος. ἐν δʼ Ἄργει λευκὰ φοροῦσιν + ἐν τοῖς πένθεσιν, ὡς Σωκράτης +Σωκράτης] Mueller. 4 p. + 498. φησίν, ὑδατόκλυστα. + +

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διὰ τί πᾶν τεῖχος· ἀβέβηλον καὶ ἱερὸν νομίζουσι + τὰς δὲ πύλας οὐ + νομίζουσιν;ʼ ἦ καθάπερ ἔγραψε Βάρρων τὸ μὲν τεῖχος ἱερὸν δεῖ + νομίζειν, ὅπως ὑπὲρ αὐτοῦ μάχωνται προθύμως καὶ ἀποθνήσκωσιν; οὕτω γὰρ + δοκεῖ καὶ Ῥωμύλος ἀποκτεῖναι + τὸν ἀδελφὸν + ὡς ἄβατον καὶ ἱερὸν τόπον ἐπιχειροῦντα διαπηδᾶν καὶ ποιεῖν ὑπερβατὸν + καὶ βέβηλον. τὰς δὲ πύλας οὐχ οἷὸν τʼ ἦν ἀφιερῶσαι, διʼ ὧν ἄλλα τε + πολλὰ τῶν ἀναγκαίων καὶ τοὺς νεκροὺς; ἐκκομίζουσιν. ὅθεν οἱ πόλιν ἀπʼ + ἀρχῆς κτίζοντες, ὅταν + ἂν μέλλωσι τόπον + ἀνοικοδομεῖν ἐπίασιν ἀρότρῳ, βοῦν ἄρρενα καὶ θήλειαν ὑποζεύξαντες· + ὅταν δὲ τὰ τείχη περιορίζωσι, τὰς τῶν πυλῶν χώρας διαμετροῦντες τὴν + ὕννιν ὑφαιροῦσι, + καὶ μεταφέρουσιν οὕτω τὸ ἄροτρον, ὡς τὴν ἀρουμένην πᾶσαν ἱερὰν καὶ + ἄσυλον ἐσομένην. + +

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διὰ τί τοὺς παῖδας, ὃταν ὀμνύωσι τὸν Ἡρακλέα, κωλύουσιν ὑπὸ στέγῃ + τοῦτο ποιεῖν καὶ κελεύουσιν εἰς ὕπαιθρον προϊέναι;ʼ πότερον ὡς + ἔνιοι λέγουσιν οὐκ οἰκουρίᾳ τὸν Ἡρακλέα χαίρειν ἀλλʼ ὑπαίθρῳ βίῳ + καὶ θυραυλίαις νομίζοντες· ἢ + μᾶλλον, ὅτι + τῶν θεῶν οὐκ ἐπιχώριος οὗτος ἀλλὰ πόρρωθεν καὶ ξένος; οὐδὲ γὰρ τὸν + Διόνυσον ὀμνύουσιν ὑπὸ στέγῃ, ξένον ὄντα καὶ αὐτόν, εἴπερ ἐστὶ Διόνυσος. +εἴπερ - Διόνυσος] suspecta W. + Fort. εἴπερ - Διόνυσος ὁ Βάκχος + ἢ + ταῦτα μὲν λέγεται καὶ παίζεται + πρὸς τοὺς παῖδας, ἄλλως +ἄλλως δʼ] ἄλλως, ἀληθῶς δʼ W δʼ ἐπίσχεσίς ἐστι τῆς πρὸς τὸν + ὅρκον εὐχερείας καὶ ταχύτητος τὸ γιγνόμενον, ὡς Φαβωρῖνος ἔλεγε; τὸ + γὰρ ὥσπερ ἐκ παρασκευῆς + μέλλησιν ἐμποιεῖ καὶ + βουλεύσασθαι δίδωσι. συμβάλοιτο δʼ ἄν τις τῷ Φαβωρίνῳ πρὸς τὸ μὴ κοινὸν + ἀλλʼ ἴδιον εἶναι τοῦ θεοῦ τούτου τὸ γιγνόμενον ἐκ τῶν περὶ Ἡρακλέους + λεγομένων. ἱστορεῖται γὰρ οὕτως εὐλαβὴς γεγονέναι πρὸς· ὅρκον, ὥσθʼ + ἅπαξ + ὀμόσαι καὶ μόνῳ Φυλεῖ τῷ Αὐγέου· + διὸ καὶ τὴν Πυθίαν προφέρειν τὰ ὅρκια ταῦτα Λακεδαιμονίοις ὡς + ἐμπεδοῦσι λῷον εἴη καὶ ἄμεινον. +

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διὰ τί τὴν γαμουμένην οὐκ ἐῶσιν αὐτὴν ὑπερβῆναι τὸν οὐδὸν τῆς + οἰκίας, ἀλλʼ ὑπεραίρουσιν + οἱ + προπέμποντες; πότερον ὅτι καὶ τὰς πρώτας γυναῖκας ἁρπάσαντες οὕτως + εἰσήνεγκαν, αὐταὶ δʼ οὐκ εἰσῆλθον· ἢ βούλονται δοκεῖν εἰσιέναι + βιαζομένας οὐχ ἑκούσας, ὅπου μέλλουσι διαλύειν τὴν παρθενίαν; ἢ + σύμβολόν ἐστι τοῦ μηδʼ ἐξιέναι διʼ αὐτῆς + + μηδὲ καταλιπεῖν +καταλείπειν? τὴν οἰκίαν, εἰ μὴ βιασθείη, + καθάπερ καὶ εἰσῆλθε βιασθεῖσα; καὶ γὰρ παρʼ ἡμῖν ἐν Βοιωτίᾳ καίουσι + πρὸ τῆς θύρας τὸν ἄξονα τῆς ἁμάξης,·, ἐμφαίνοντες δεῖν τὴν νύμφην + ἐμμένειν ὡς ἀνῃρημένου τοῦ ἀπάξοντος. + +

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διὰ τί τὴν νύμφην εἰσάγοντες λέγειν κελεύουσιν + ὅπου σὺ Γάιος, ἐγὼ Γαΐα;ʼ πότερον ὥσπερ ἐπὶ ῥητοῖς εὐθὺς εἴσεισι τῷ κοινωνεῖν ἁπάντων καὶ + συνάρχειν καὶ τὸ μὲν δηλούμενόν ἐστιν ὅπου σὺ + κύριος καὶ οἰκοδεσπότης, καὶ ἐγὼ κυρία καὶ οἰκοδέσποινα τοῖς δʼ + ὀνόμασι τούτοις ἄλλως κέχρηνται κοινοῖς οὖσιν, ὥσπερ οἱ νομικοὶ Γάιον + Σήιον καὶ Λούκιον Τίτιον, καὶ οἱ φιλόσοφοι Δίωνα καὶ Θέωνα + παραλαμβάνουσιν ἢ διὰ Γαΐαν Καικιλίαν καλὴν καὶ + ἀγαθὴν γυναῖκα, τῶν Ταρκυνίου παίδων ἑνὶ συνοικήσασαν, ἧς ἐν τῷ τοῦ + Σάγκτου +Σάγκτου] Σάγκου? ἱερῷ + χαλκοῦς ἀνδριὰς ἕστηκεν; ἔκειτο δὲ πάλαι καὶ σανδάλια καὶ ἄτρακτοι; τὸ + μὲν οἰκουρίας αὐτῆς, τὸ δʼ ἐνεργείας + + σύμβολον. + +

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διὰ τί ὁ πολυθρύλητος ᾄδεται Ταλάσιος ἐν τοῖς γάμοις;ʼ πότερον + ἀπὸ τῆς ταλασίας καὶ γὰρ τὸν τάλαρον τάλασον +τάλασον X: + τάλαντον + ὀνομάζουσι· καὶ τὴν + νύμφην εἰσάγοντες νάκος ὑποστρωννύουσιν· αὐτὴ δʼ εἰσφέρει + μὲν ἠλακάτην καὶ τὴν ἄτρακτον, ἐρίῳ δὲ τὴν + θύραν περιστέφει τοῦ ἀνδρός· ἢ τὸ λεγόμενον ὑπὸ τῶν ἱστορικῶν ἀληθές, + ὅτι νεανίας ἦν τις λαμπρὸς ἐν τοῖς πολεμικοῖς καὶ τἄλλα χρηστὸς ὄνομα + Ταλάσιος· ἐπεὶ δʼ ἥρπαζον οἱ Ῥωμαῖοι τὰς τῶν Σαβίνων + + θυγατέρας ἐλθούσας + ἐπὶ θέαν, ἐκομίζετο τῷ Ταλασίῳ παρθένος ἐκπρεπὴς τὴν ὄψιν ὑπὸ + δημοτικῶν τινων καὶ πελατῶν +πελατῶν W: πελαστῶν + τοῦ Ταλασίου, βοώντων ὑπὲρ ἀσφαλείας καὶ + τοῦ μηδένα πελάζειν μηδʼ ἀντιλαμβάνεσθαι τῆς παιδός, ὡς Ταλασίῳ γυνὴ + φέροιτο. + τιμῶντες οὖν οἱ λοιποὶ τὸν + Ταλάσιον καὶ συνευχόμενοι καὶ συνευφημοῦντες εἵποντο καὶ παρέπεμπον· + ὅθεν, εὐτυχοῦς γάμου γενομένου, καὶ τοῖς ἄλλοις + εἰθίσθησαν ἐπιφωνεῖν + τὸν Ταλάσιον, ὥσπερ Ἕλληνες τὸν Ὑμέναιον.

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διὰ τί τοῦ Μαΐου περὶ τὴν πανσέληνον ἀπὸ τῆς ξυλίνης γεφύρας + εἴδωλα ῥιπτοῦντες;. ἀνθρώπων + εἰς τὸν + ποταμὸν Ἀργείους τὰ ῥιπτούμενα καλοῦσιν;ʼ ἦ τὸ παλαιὸν οἱ περὶ + τὸν τόπον οἰκοῦντες βάρβαροι τοὺς ἁλισκομένους Ἕλληνας οὕτως + ἀπώλλυσαν· Ἡρακλῆς δὲ θαυμασθεὶς ὑπʼ αὐτῶν ἔπαυσε μὲν τὴν ξενοκτονίαν, + ἐδίδαξε δὲ τὸ ἔθος καὶ τὴν δεισιδαιμονίαν + + ἀπομιμουμένους εἴδωλα ῥιπτεῖν; Ἀργείους δὲ τοὺς Ἕλληνας οἱ παλαιοὶ + πάντας ὁμαλῶς προσηγόρευον. εἰ μὴ νὴ Δία τῶν Ἀρκάδων πολεμίους καὶ + τοὺς Ἀργείους διὰ τὴν γειτνίασιν ἡγουμένων, οἱ περὶ +Εὔανδρον ἐκ τῆς Ἑλλάδος + φυγόντες καὶ κατοικήσαντες + αὐτόθι τὴν + μνησικακίαν καὶ τὴν ἔχθραν διεφύλαττον.

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διὰ τί τὸ παλαιὸν οὐκ ἐδείπνουν ἔξω χωρὶς τῶν υἱῶν, ἔτι τὴν + παιδικὴν ἡλικίαν ἐχόντων;ʼ ἦ τοῦτο μὲν καὶ Λυκοῦργος εἴθισε, + τοὺς παῖδας ἐπεισάγων τοῖς φιδιτίοις, ὅπως ἐθίζωνται μὴ θηριωδῶς + μηδʼ ἀτάκτως ἀλλὰ μετʼ εὐλαβείας ταῖς + ἡδοναῖς προσφέρεσθαι, τοὺς πρεσβυτέρους οἷον ἐπισκόπους καὶ θεατὰς + ἔχοντες; οὐκ ἔλαττον δὴ τοῦτο καὶ τοὺς πατέρας αὐτοὺς μᾶλλον αἰδεῖσθαι + καὶ σωφρονεῖν τῶν υἱῶν παρόντων· ὅπου γὰρ ἀναισχυντοῦσι γέροντες, + ὥς φησιν ὁ Πλάτων, +Πλάτων] Legg. + p. 729 c ἐνταῦθʼ ἀνάγκη καὶ νέους ἀναισχυντοτάτους εἶναι.

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διὰ τί, τῶν ἄλλων Ῥωμαίων ἐν τῷ Φεβρουαρίῳ + μηνὶ ποιουμένων χοὰς καὶ + ἐναγισμοὺς τοῖς τεθνηκόσι, Δέκιμος Βροῦτος, ὡς + Κικέρων +Κιπέρων] De Legg. II 21 ἱστόρηκεν, ἐν τῷ + Δεκεμβρίῳ τοῦτʼ ἔπραττεν ἦν δʼ οὗτος ὁ Λυσιτάνειαν ἐπελθὼν καὶ + πρῶτος ἐπέκεινα στρατῷ διαβὰς τὸν τῆς· λήθης ποταμόν;ʼ πότερον, + ὥσπερ + ἡμέρας ληγούσης καὶ μηνὸς φθίνοντος + εἰώθασιν ἐναγίζειν οἱ πολλοί, λόγον ἔχει καὶ τοῦ ἐνιαυτοῦ + καταστρέφοντος ἐν τῷ τελευταίῳ μηνὶ τιμᾶν τοὺς τεθνηκότας ἔστι δὲ τῶν + μηνῶν τελευταῖος ὁ Δεκέμβριος·̓· ἢ χθονίων μὲν αἱ τιμαὶ θεῶν, τιμᾶν δὲ + τοὺς + χθονίους ὡραῖόν ἐστι, τῶν καρπῶν + ἁπάντων εἰληφότων + + συντέλειαν; ἢ ὅτε κινοῦσι τὴν γῆν ἀρχόμενοι σπόρου, μεμνῆσθαι μάλιστα + τῶν κάτω προσήκει; ἢ Κρόνῳ μὲν οὗτος ὁ μὴν ὑπὸ Ῥωμαίων καθιέρωται, + Κρόνον δὲ τῶν κάτω θεῶν οὐ τῶν ἄνω νομίζουσιν; + ἢ μεγίστης αὐτοῖς ἑορτῆς τῶν Κρονίων καθεστώσης καὶ + συνουσίας τε πλείστας καὶ ἀπολαύσεις ἔχειν δοκούσης, ἔδοξε καὶ ταύτης + ἀπονέμειν τινὰς ἀπαρχὰς τοῖς τεθνηκόσιν; ἢ τοῦτο, +τοῦτο] + τὸ W. Malim τοῦτο + τὸ + μόνον Βροῦτον ἐναγίζειν ἐν τῷ μηνὶ τούτῳ, + καθόλου ψεῦδός ἐστι; καὶ + γὰρ τῇ Λαρεντίᾳ + ποιοῦσι τὸν ἐναγισμὸν καὶ χοὰς ἐπιφέρουσιν ἐπὶ τὸν τάφον τοῦ + Δεκεμβρίου μηνός

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διὰ τί δὲ τὴν Λαρεντίαν, ἑταίραν γεγενημένην, + οὕτω τιμῶσιν;ʼ ἄλλην γὰρ εἶναι + Λαρεντίαν Ἄκκαν ἱστοροῦσι τὴν Ῥωμύλου τροφόν, ἣν τῷ Ἀπριλλίῳ + μηνὶ τιμῶσι. τῇ δʼ ἑταίρᾳ +ἑταίρᾳ *: + ἑτέρᾳ + Λαρεντίᾳ Φαβόλαν + ἐπίκλησιν εἶναι λέγουσιν, ἐγνωρίσθη δὲ διὰ τοιαύτην αἰτίαν. ζάκορός τις + Ἡρακλέους ὡς ἔοικεν ἀπολαύων σχολῆς, ἔθος εἶχεν ἐν + πεττοῖς καὶ κύβοις τὰ πολλὰ διημερεύειν καί ποτε, τῶν εἰωθότων παίζειν + σὺν · αὐτῷ καὶ μετέχειν τῆς τοιαύτης διατριβῆς κατὰ τύχην μηδενὸς + παρόντος, ἀδημονῶν τὸν θεὸν προυκαλεῖτο + + διαβαλέσθαι τοῖς κύβοις πρὸς αὐτὸν ὥσπερ + ἐπὶ ῥητοῖς· καὶ νικήσας μὲν εὑρέσθαι τι + παρὰ τοῦ θεοῦ χρηστόν· ἂν δὲ λειφθῇ, δεῖπνον αὐτὸς τῷ θεῷ παρασχεῖν + καὶ μείρακα καλὴν συναναπαυσομένην. ἐκ τούτου δὲ τοὺς κύβους προθέμενος, + τὸν + μὲν ὑπὲρ ἑαυτοῦ, τὸν δʼ ὑπὲρ τοῦ θεοῦ + βαλὼν ἐλείφθη. ταῖς οὖν προκλήσεσιν ἐμμένων τράπεζὰν τε λαμπροτέραν + παρεσκεύασε τῷ θεῷ, καὶ τὴν Λαρεντίαν παραλαβὼν ἐμφανῶς ἑταιροῦσαν + εἱστίασε καὶ κατέκλινεν ἐν τῷ ἱερῷ καὶ τὰς θύρας; ἀπιὼν + ἔκλεισε. λέγεται δὲ νύκτωρ ἐντυχεῖν αὐτῇ τὸν + θεὸν οὐκ ἀνθρωπίνως καὶ κελεῦσαι βαδίζειν ἕωθεν εἰς + ἀγοράν, ᾧ δʼ ἂν ἐντύχῃ + πρώτῳ, προσέχειν μάλιστα καὶ ποιεῖσθαι φίλον. ἀναστᾶσαν οὖν τὴν + Λαρεντίαν βαδίζειν, καὶ συντυχεῖν τινι τῶν πλουσίων, ἀγάμων + δὲ καὶ παρηκμακότων, ὄνομα Ταρρουτίῳ· γνωρισθεῖσαν + δὲ τούτῳ καὶ ζῶντος ἄρχειν τοῦ οἴκου καὶ κληρονομῆσαι τελευτήσαντος· + ὕστερον δὲ χρόνοις αὐτὴν τελευτῶσαν τῇ πόλει τὴν οὐσίαν ἀπολιπεῖν διὸ + τὰς τιμὰς ἔχειν ταύτας. + +

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διὰ τί πύλην μίαν θυρίδα καλοῦσι τὴν γὰρ φαινέστραν τοῦτο + σημαίνειν, καὶ παρʼ αὐτὴν ὁ καλούμενος Τύχης θάλαμός ἐστι;ʼ πότερον ὅτι Σέρβιος ὁ βασιλεὺς εὐτυχέστατος γενόμενος δόξαν ἔσχε τῇ + Τύχῃ συνεῖναι φοιτώσῃ διὰ θυρίδος πρὸς + αὐτόν ἢ τοῦτο μὲν + μῦθός ἐστιν, ἐπεὶ δὲ Ταρκυνίου Πρίσκου τοῦ βασιλέως ἀποθανόντος ἡ + γυνὴ Τανακυλλὶς; ἔμφρων οὖσα καὶ βασιλικὴ διὰ θυρίδος - προκύψασα τοῖς + πολίταις ἐνέτυχε καὶ συνέπεισεν + ἀποδεῖξαι + βασιλέα τὸν Σέρβιον, ἔσχε ταύτην ὁ τόπος τὴν ἐπωνυμίαν;

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διὰ τί τῶν τοῖς θεοῖς ἀνατιθεμένων μόνα τὰ σκῦλα νενόμισται περιορᾶν + ἀφανιζόμενα τῷ χρόνῳ, καὶ μήτε προσκυνεῖν +προσκυνεῖν] + προσκαινοῦν vel προσκονιᾶν W. Sanum vid. μήτʼ ἐπισκευάζειν;ʼ πότερον + ἵνα τὴν δόξαν οἰόμενοι τοῖς πρώτοις + συνεκλιπεῖν ἀεί τι πρόσφατον ὑπόμνημα τῆς ἀρετῆς ζητῶσι κομίζειν +, ἢ μᾶλλον ὅτι τοῦ + χρόνου τὰ σημεῖα τῆς πρὸς τοὺς πολεμίους διαφορᾶς ἀμαυροῦντος, αὐτοὺς + ἀναλαμβάνειν καὶ καινοποιεῖν ἐπίφθονόν ἐστι καὶ φιλαπέχθημον; +φιλαπέχθῆμον *: φιλαπεχθῆμον + + οὐδὲ γὰρ παρʼ Ἕλλησιν οἱ πρῶτοι λίθινον + καὶ χαλκοῦν στήσαντες τρόπαιον εὐδοκιμοῦσι.

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διὰ τί Κόιντος Μέτελλος ἀρχιερεὺς γενόμενος καὶ τἄλλα· δοκῶν + φρόνιμος εἶναι καὶ πολιτικὸς ἀνὴρ ἐκώλυεν οἰωνίζεσθαι μετὰ τὸν + Σεξτίλιον μῆνα + τὸν νῦν Αὔγουστον + προσαγορευόμενον;ʼ πότερον ὅτι καθάπερ ἡμέρας ἀκμαζούσης ἢ + ἀρχομένης; πράττομεν τὰ τοιαῦτα καὶ μηνὸς ἱσταμένου καὶ αὐξομένου, τὰς + δʼ ἀποκλίτους ὡς + ἀχρηματίστους φυλαττόμεθα· παραπλησίως τὸν μετὰ μῆνας ὀκτὼ χρόνον ὥσπερ + ἑσπέραν + τινὰ τοῦ ἐνιαυτοῦ καὶ δείλην + ἀποκλίνοντος ἢδη καὶ φθίνοντος νομίζειν· +νομίζειν] add. δεῖ M ἢ καὶ τοῖς ὄρνισι χρηστέον ἀκμαίοις καὶ τελείοις; εἰσὶ δὲ πρὸ τοῦ θέρους + τοιοῦτοι· περὶ δὲ τὸ φθινόπωρον οἱ μὲν ἀσθενεῖς καὶ νοσώδεις, οἱ δὲ + νεοσσοὶ καὶ ἀτελεῖς, οἱ δὲ παντάπασι φροῦδοι διὰ τὴν ὥραν ἐκτοπίζοντες. + +

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διὰ τί τοῖς μὴ στρατευομένοις μὲν ἐν στρατοπέδῳ δʼ ἄλλως + ἀναστρεφομένοις οὐκ ἐξῆν ἄνδρα βαλεῖν πολέμιον οὐδὲ τρῶσαι ;ʼ καὶ + τοῦτο Κάτων +Κάτων] cf. Cic. de Off. I 11 ὁ πρεσβύτης ἐν + ἐπιστολῇ τινι δεδήλωκε, γράφων πρὸς τὸν υἱὸν καὶ κελεύων, εἰ παρεθείη + τῆς στρατείας + + ἀποπληρώσας τὸν + χρόνον, ὑποστρέφειν· ἢ προσμένοντα λαβεῖν παρὰ τοῦ στρατηγοῦ τὸ ἐξεῖναι + τρῶσαι καὶ ἀνελεῖν πολέμιον. πότερον ὅτι τὴν ἀνάγκην μόνην ἐξουσίαν + εἶναι δεῖ τοῦ ἀνελεῖν ἄνθρωπον, ὁ δʼ ἄνευ νόμου καὶ προστάγματος τοῦτο + ποιῶν ἀνδροφόνος + ἐστὶ διὸ καὶ Χρυσάνταν + +Χρυσάνταν] Xen. Cyrop. IV 1, 3 ἐπῄνεσεν ὁ Κῦρος, + ὅτι μέλλων ἀναιρεῖν πολέμιον καὶ τὴν κοπίδα διηρμένος, ἀκούσας τὸ + ἀνακλητικὸν ἀφῆκε τὸν ἄνδρα + καὶ οὐκ ἔπαισεν ὡς κεκωλυμένος ἢ δεῖ τὸν συνιστάμενον + πολεμίοις καὶ μαχόμενον, ἂν ἀποδειλιάσῃ, + μὴ + ἀνυπεύθυνον εἶναι μηδʼ ἀθῷον; οὐ γὰρ οὕτω βαλών τινα καὶ τρώσας + ὠφέλησεν, ὡς φυγὼν καὶ ἀναχωρήσας ἔβλαψεν. ὁ μὲν οὖν ἀφειμένος + στρατείας ἀπήλλακται τῶν στρατιωτικῶν νόμων ὁ ὁ αἰτησάμενος τὸ πράττειν + τὰ τῶν στρατευομένων + πάλιν ἑαυτὸν ὑπεύθυνον + τῷ νόμῳ καὶ τῷ στρατηγῷ δέδωκεν.

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διὰ τί τῷ ἱερεῖ τοῦ Διὸς οὐκ ἔξεστιν ἐν + ὑπαίθρῳ ἀλείφεσθαι πότερον ὅτι καὶ παῖδας γυμνοῦσθαι πατρὸς + ὁρῶντος καὶ πενθεροῦ γαμβρὸν οὐχ + ὅσιον ἦν οὐδὲ καλόν, οὐδὲ συνελούοντο τὸ + παλαιὸν ἀλλήλοις πατὴρ δʼ ὁ Ζεὺς καὶ τὸ ἐν ὑπαίθρῳ μάλιστὰ + πως εἶναι δοκεῖ τοῦ Διὸς ἐνώπιον· ἤ, καθάπερ ἐν + ναῷ καὶ ἱερῷ γυμνοῦν ἑαυτὸν ἀθέμιτόν ἐστιν, οὕτω τὸν ὕπαιθρον + ἀέρα καὶ τὸν ὑπουράνιον, ὄντα καὶ θεῶν καὶ δαιμόνων μεστόν, + ἐξευλαβοῦντο; διὸ καὶ τὰ πολλὰ τῶν ἀναγκαίων ὑπὸ στέγῃ δρῶμεν + ἐπικρυπτόμενοι καὶ ἐπικαλυπτόμενοι ταῖς + οἰκίαις πρὸς τὸ θεῖον. ἢ +ἢ M τὰ μὲν μόνῳ τῷ ἱερεῖ, τὰ + δὲ πᾶσιν ὑπὸ τοῦ νόμου προστέτακται διὰ τοῦ ἱερέως; διὸ καὶ παρʼ ἡμῖν + τὸ μὲν στεφανηφορεῖν καὶ κομᾶν καὶ μὴ +μὴ idem σιδηροφορεῖν μηδὲ + τοῖς Φωκέων ὅροις ἐμβαίνειν + + ἴδια λειτουργήματα τοῦ + ἄρχοντός ἐστι τὸ δʼ ὀπώρας μὴ γεύεσθαι πρὸ ἰσημερίας μετοπωρινῆς μηδʼ + ἄμπελον τέμνειν πρὸ ἰσημερίας ἐαρινῆς ὁμοῦ τι πᾶσι δηλοῦται διὰ τοῦ + ἄρχοντος· ἑκατέρου γὰρ ὁ καιρὸς ἐκεῖνός ἐστι. τὸν αὐτὸν οὖν τρόπον + ὡς ἔοικε + καὶ τοῦ παρὰ Ῥωμαίοις ἱερέως; + ἴδιόν ἐστι τὸ μήθʼ ἵππῳ χρῆσθαι μήτε πλείονας νύκτας ἀποδημεῖν τριῶν + μήτʼ ἀποτίθεσθαι τὸν πῖλον, ἀφʼ οὗ καὶ φλᾶμεν κέκληται. πολλὰ δʼ + ἄλλα δηλοῦται πᾶσι διὰ τοῦ + ἱερέως· ὧν ἕν ἐστι καὶ τὸ ἐν ὑπαίθρῳ μὴ ἀλείφεσθαι. + τὸ γὰρ ξηραλοιφεῖν ὑφεωρῶντο Ῥωμαῖοι + σφόδρα, καὶ τοῖς Ἕλλησιν οἴονται μηδὲν οὕτως αἴτιον δουλείας γεγονέναι + καὶ μαλακίας, ὡς τὰ γυμνάσια καὶ τὰς παλαίστρας, πολὺν ἄλυν καὶ σχολὴν + ἐντικτούσας ταῖς πόλεσι καὶ κακοσχολίαν καὶ τὸ + παιδεραστεῖν καὶ τὸ διαφθείρειν τὰ σώματα τῶν νέων ὕπνοις καὶ περιπάτοις + καὶ κινήσεσιν εὐρύθμοις καὶ διαίταις ἀκριβέσιν, ὑφʼ ὧν ἔλαθον + ἐκρυέντες τῶν ὅπλων καὶ + ἀγαπήσαντες ἀνθʼ + ὁπλιτῶν καὶ ἱππέων ἀγαθῶν εὐτράπελοι καὶ παλαιστρῖται καλοὶ λέγεσθαι. + ταῦτα γοῦν + ἔργον + ἐστὶν ἀποφυγεῖν εἰς ὕπαιθρον ἀποδυομένους· οἱ δὲ κατʼ οἰκίαν + ἀλειφόμενοι καὶ θεραπεύοντες ἑαυτοὺς οὐδὲν ἁμαρτάνουσι. + +

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διὰ τί τὸ παλαιὸν νόμισμα πῆ μὲν εἶχεν Ἰανοῦ διπρόσωπον εἰκόνα, πῆ + δὲ πλοίου πρύμναν ἢ πρῷραν ἐγκεχαραγμένην πότερον ὡς οἱ πολλοὶ + λέγουσιν ἐπὶ τιμῇ τοῦ Κρόνου πλοίῳ διαπεράσαντος εἰς Ἰταλίαν, ἢ + τοῦτο μὲν ἔστιν ἐπὶ πολλῶν λέγειν + καὶ γὰρ + Ἰανὸς καὶ Εὔανδρος; καὶ Αἰνείας ἐκ θαλάττης προσεκομίσθησαν, ἐκεῖνο + δʼ ἄν τις μᾶλλον εἰκάσειεν, ὅτι τὰ μὲν καλὰ ταῖς πόλεσίν ἐστι τὰ δʼ + ἀναγκαῖα· καὶ μέγιστον τῶν μὲν καλῶν ἡ εὐνομία, + τῶν δʼ ἀναγκαίων ἡ εὐπορία; ἐπεὶ τοίνυν + εὐκοσμίαν μὲν Ἰανὸς κατέστησεν αὐτοῖς + ἐξημερώσας τὸν βίον, ἀφθονίαν δὲ παρέχει τῶν ἀναγκαίων ὁ ποταμὸς + πλόιμος ὢν καὶ τὰ μὲν ἐκ θαλάττης τὰ δʼ ἀπὸ τῆς χώρας κατακομίζων, + σύμβολον ἔσχε τὸ νόμισμα τοῦ μὲν νομοθέτου τὸ δίμορφον ὡς εἴρηται + διὰ τὴν μεταβολήν, τοῦ δὲ ποταμοῦ τὸ + πορθμεῖον. ἑτέρῳ δʼ ἐχρήσαντο νομίσματι βοῦν ἔχοντι καὶ πρόβατον καὶ + ὗν παράσημον, εὐποροῦντες ἀπὸ τῶν θρεμμάτων μάλιστα καὶ τὴν περιουσίαν + ἀπὸ τούτων ἔχοντες διὸ καὶ τῶν ὀνομάτων πολλὰ τοῖς παλαιοῖς, +Συίλλιοι +Συέλλιοι] + Συίλλιοι? cf. Vit. Popl. c 11 καὶ + Βουβολκοὶ καὶ Πόρκιοι ἦσαν, ὡς Φενεστέλλας +Φενεστέλλας + *: φαινεστέλλας + εἴρηκεν.

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διὰ τί τῷ τοῦ Κρόνου ναῷ χρῶνται ταμείῳ +ταμιείῳ * + hic et infra: ταμείῳ + τῶν δημοσίων + χρημάτων, ἅμα δὲ καὶ φυλακτηρίῳ + τῶν + συμβολαίων;ʼ πότερον ὅτι δόξα κατεῖχε καὶ λόγος οὐκ εἶναι + πλεονεξίαν ἐν ἀνθρώποις οὐδʼ ἀδικίαν Κρόνου βασιλεύοντος, ἀλλὰ πίστιν + καὶ δικαιοσύνην ἢ ὅτι καρπῶν ἀρετῆς +ἀρετῆς] ἁγέτης Abreschius ἢ γεωργίας ἡγεμὼν ὁ θεός; ἡ γὰρ + ἅρπη τοῦτο σημαίνει καὶ οὐχ ὡς γέγραφεν +Ἀντίμαχος Ἡσιόδῳ +Ησιόδῳ Theog. 160 πειθόμενος + λέχρις δὲ δρεπάνῳ τέμνων ἀπὸ μήδεα πατρὸς + +λέχρις X: λέχριε. cf, Kinkel. + Fragm. p. 287 +οὐρανοῦ Ἀκμονίδεω λάσιος Κρόνος ἀντιτέτυκτο. + καρπῶν δʼ ἀφθονία καὶ διάθεσις γένεσίς ἐστι νομίσματος· + διὸ τὸν +τὸν] τοῦτον? αἴτιον καὶ φύλακα ποιοῦνται τῆς + εὐδαιμονίας. μαρτυρεῖ δὲ τούτῳ τὸ τὰς + ἀγομένας διʼ ἐννέα ἡμερῶν ἐπʼ ἀγορὰν συνόδους, νουνδίνας δὲ καλουμένας, + ἱερὰς τοῦ Κρόνου νομίζεσθαι· πράσεως γὰρ καὶ ὠνῆς περιουσία καρπῶν + ἀρχὴν παρέσχεν. ἢ ταῦτα μέν ἐστι παλαιά, πρῶτος δὲ ταμιεῖον + ἀπέδειξε τὸ Κρόνιον, τῶν βασιλέων καταλυθέντων, + Οὐαλέριος Ποπλικόλας πειθόμενος εὐερκῆ καὶ καταφανῆ καὶ δυσεπιβούλευτον + εἶναι τὸν τόπον;

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διὰ τί δʼ οἱ πρεσβεύοντες εἰς Ῥώμην ὁποθενοῦν ἐπὶ τὸν τοῦ Κρόνου + ναὸν βαδίζοντες ἀπογράφονται + + πρὸς τοὺς ἐπάρχους + τοῦ ταμιείου ; πότερον ὡς ξένου τοῦ Κρόνου + γενομένου καὶ διὰ τοῦτο τοῖς ξένοις χαίροντος, ἢ καὶ τοῦτο λύεται τῇ + ἱστορίᾳ; τὸ γὰρ παλαιὸν ὡς ἔοικεν οἱ ταμίαι ξένια τοῖς πρεσβεύουσιν + ἔπεμπον ʽ ἐκαλεῖτο δὲ λαύτια +λαύτια Abreschius: λαύτεια + + τὰ πεμπόμενἀ, + καὶ νοσούντων + ἐπεμέλοντο καὶ τελευτήσαντας ἔθαπτον ἐκ δημοσίου νῦν δʼ ὑπὸ πλήθους τῶν + ἀφικνουμένων πρέσβεων ἐκλέλειπται τὸ τῆς δαπάνης, μένει δʼ ἔτι τὸ τοῖς + ἐπάρχοις τοῦ ταμείου προεντυγχάνειν διὰ τῆς ἀπογραφῆς + +

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διὰ τί τῷ ἱερεῖ τοῦ Διὸς οὐκ ἔξεστιν ὀμόσαι;ʼ πότερον ὅτι + βάσανός τις ἐλευθέρων ὁ ὅρκος ἐστί, δεῖ δʼ ἀβασάνιστον εἶναι καὶ τὸ + σῶμα καὶ τὴν ψυχὴν τοῦ ἱερέως· ἢ ὅτι περὶ μικρῶν ἀπιστεῖσθαι + τὸν τὰ θεῖα καὶ + μέγιστα πεπιστευμένον οὐκ εἰκὸς + ἐστιν; ἢ + ὅτι πᾶς ὅρκος εἰς κατάραν τελευτᾷ τῆς ἐπιορκίας, κατάρα δὲ δύσφημον + καὶ σκυθρωπόν; ὅθεν οὐδʼ ἄλλοις ἐπαρᾶσθαι νομίζεται τοὺς ἱερεῖς. + ἐπῃνέθη γοῦν Ἀθήνησιν ἡ ἱέρεια μὴ θελήσασα καταράσασθαι τῷ + Ἀλκιβιάδῃ τοῦ δήμου κελεύοντος ἔφη γὰρ + + εὐχῆς οὐ κατάρας ἱέρεια γεγονέναι. ἢ κοινὸς ὁ τῆς ἐπιορκίας κίνδυνος, + ἂν ἀνὴρ ἀσεβὴς καὶ ἐπίορκος εὐχῶν κατάρχηται καὶ ἱερῶν ὑπὲρ τῆς + πόλεως;

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διὰ τί τῶν Οὐενεραλίων +Οὐνεραλίων] Οὐιναλίων Ursinus τῇ ἑορτῇ πολὺν + οἶνον ἐκχέουσιν ἐκ τοῦ + ἱεροῦ τῆς Ἀφροδίτης;ʼ πότερον, + ὡς οἱ + πλεῖστοι λέγουσι, Μεζέντιος ὁ Τυρρηνῶν στρατηγὸς ἔπεμψε πρὸς Αἰνείαν + σπενδόμενος ἐπὶ τῷ λαβεῖν τὸν ἐπέτειον οἶνον ἀρνησαμένου δʼ ἐκείνου, τοῖς Τυρρηνοῖς +Τυρρηνοῖς] add. Τύρνος Urlichsius ὑπέσχετο κρατήσας μάχῃ + δώσειν τὸν οἶνον· Αἰνείας δὲ τὴν ὑπόσχεσιν αὐτοῦ πυθόμενος τοῖς θεοῖς + τὸν οἶνον καθιέρωσε, καὶ μετὰ τὸ νικῆσαι συναγαγὼν τὸ καρπευθὲν ἐξέχεε + πρὸ τοῦ + ἱεροῦ τῆς Ἀφροδίτης· ἢ καὶ τοῦτο + σύμβολόν ἐστι τοῦ χρῆναι νήφοντας ἑορτάζειν ἀλλὰ μὴ μεθύοντας, ὡς τῶν + θεῶν μᾶλλον τοῖς ἐκχέουσι χαιρόντων τὸν πολὺν ἄκρατον ἢ τοῖς πίνουσι; + +

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διὰ τί τὸν τῆς Ὅρτας ναὸν ἀνεῳγμένον + + εἶχον οἱ παλαιοὶ διὰ παντός;ʼ πότερον, ὡς Ἀντίστιος Λαβεὼν + ἱστόρηκε, τοῦ παρορμᾶν ὁρτάρι λεγομένου, τὴν οἷον ἐγκελευομένην + πρὸς τὰ καλὰ καὶ παρορμῶσαν θεὸν Ὅρταν λεγομένην ᾤοντο δεῖν ὡς + ἐνεργὸν ἀεὶ μηδέποτε μέλλειν μηδʼ ἀποκεκλεῖσθαι μηδʼ ἐλινύειν· +ἐλιννύειν Huttenus: κλειννύειν + + ἢ μᾶλλον ὡς νῦν ὀνομάζουσιν αὐτὴν · ὥραν + μηκυνομένης τῆς + προτέρας συλλαβῆς, ἐπιστρεφῆ τινα καὶ πολυωρητικὴν θεόν, ἣν +ἣν] del. + Madvigius διαφυλακτικὴν καὶ φροντιστικὴν οὖσαν οὐδέποτε ῥάθυμον + οὐδʼ ὀλίγωρον εἶναι τῶν ἀνθρωπίνων ἐνόμιζον; ἤ, καθάπερ ἄλλα + πολλά, καὶ τοῦτο τῶν Ἑλληνικῶν ὀνομάτων + ἐστὶ καὶ δηλοῖ θεὸν ἐπισκοποῦσαν καὶ ἐφορῶσαν; ὅθεν ὡς ἀκοιμήτου καὶ + ἀύπνου διὰ παντὸς ἀνεῳγμένον ἦν τὸ ἱερὸν αὐτῆς. εἰ μέντοι τὴν ὥραν + ὀρθῶς ὁ Λαβεὼν ἀπὸ τοῦ παρορμᾶν ὠνομάσθαι δέδεκται, +δέδεκται *: + δέδεικται + + σκόπει τὸν ὡράτορα προτρεπτικόν τινα + καὶ παρορμητικὸν ὄντα σύμβουλον ἢ δημαγωγὸν οὕτως + ὠνομάσθαι φατέον, οὐκ ἀπὸ τῆς ἀρᾶς καὶ εὐχῆς ὡς ἔνιοι λέγουσι. + +

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διὰ τί τὸ τοῦ Ἡφαίστου ἱερὸν ἔξω πόλεως ὁ Ῥωμύλος ἱδρύσατο;ʼ πότερον διὰ τὴν μυθολογουμένην + πρὸς Ἄρη + ζηλοτυπίαν τοῦ Ἡφαίστου διʼ Ἀφροδίτην υἱὸς εἶναι δοκῶν Ἄρεος οὐκ + ἐποιήσατο σύνοικον οὐδʼ ὁμόπολιν αὐτόν· ἢ τοῦτο μὲν ἀβέλτερον, + ᾠκοδομήθη δʼ ὁ ναὸς ἐξ ἀρχῆς συνέδριον καὶ βουλευτήριον ἀπόρρητον + αὐτῷ μετὰ Τατίου τοῦ + συμβασιλεύσαντος, + ὅπως συνιόντες ἐνταῦθα μετὰ τῶν γερόντων ἄνευ τοῦ παρενοχλεῖσθαι καθʼ + ἡσυχίαν βουλεύοιντο περὶ τῶν πραγμάτων; ἢ πρὸς ἐμπρησμὸν ἄνωθεν + ἐπισφαλῶς τῆς Ῥώμης ἐχούσης, ἔδοξε τιμᾶν μὲν ἐξοικίσαι δὲ τῆς πόλεως + τὸν θεόν; + + +

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διὰ τί τῇ τῶν Κωνσυαλίων ἑορτῇ καὶ τοὺς ἵππους καὶ τοὺς ὄνους + στεφανοῦσι καὶ σχολάζειν ἐῶσι;ʼ πότερον ὅτι Ποσειδῶνι μὲν ἄγουσιν + Ἱππείῳ τὴν ἑορτὴν, ὁ δʼ ὄνος τῷ ἵππῳ συναπολαύει καὶ συμμετέχει + τῆς ἀδείας· ἢ ὅτι, ναυτιλίας φανείσης + καὶ + κομιδῆς κατὰ θάλατταν, ὑπῆρξέ τις ἀμωσγέπως ῥᾳστώνη καὶ ἀνάπαυσις τοῖς + ὑποζυγίοις;

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διὰ τί τοὺς παραγγέλλοντας ἀρχὴν +ἀρχὴν M: ἄρχειν + ἔθος ἦν ἐν ἱματίῳ τοῦτο ποιεῖν + ἀχίτωνας, ὡς Κάτων ἱστόρηκε;ʼ πότερον ἵνα μὴ δεκάζωσιν ἀργύριον + ἐν + + τῷ κόλπῳ κομίζοντες, + ἢ μᾶλλον ὅτι τοὺς ἀξίους ἄρχειν οὐ γένεσιν οὐδὲ χρήμασιν οὐδὲ + δόξαις ἀλλὰ τραύμασι καὶ ὠτειλαῖς ἔκρινον; ὅπως οὖν ταῦτα καθορῷτο + τοῖς ἐντυγχάνουσιν, ἀχίτωνες ἐπὶ τὰς παραγγελίας +παραγγελίας M: ἐπαγγελίας + + κατῄεσαν; ἢ καθάπερ τῷ δεξιοῦσθαι καὶ παρακαλεῖν καὶ ὑποπίπτειν, οὕτω + τῇ γυμνότητι ταπεινοῦντες ἑαυτοὺς ἐδημαγώγουν;

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διὰ τί ὁ ἱερεὺς τοῦ Διός, ἀποθανούσης + + αὐτῷ τῆς γυναικός, ἀπετίθετο τὴν ἀρχήν, ὡς Ἀτήιος +Ἀτήιος M: + τήιος + ἱστόρηκε;ʼ πότερον + ὅτι τοῦ μὴ λαβόντος ὁ λαβὼν εἶτʼ ἀποβαλὼν γυναῖκα γαμετὴν ἀτυχέστερος + ὁ μὲν γὰρ τοῦ γεγαμηκότος οἶκος τέλειος, ὁ δὲ τοῦ γήμαντος εἶτʼ + ἀποβαλόντος οὐκ ἀτελὴς μόνον ἀλλὰ + καὶ + πεπηρωμένος· ἢ συνιερᾶται μὲν ἡ γυνὴ τῷ ἀνδρὶ + ὡς καὶ πολλὰ τῶν ἱερῶν οὐκ ἔστι δρᾶσαι + μὴ γαμετῆς συμπαρούσης, τὸ δὲ γαμεῖν εὐθὺς ἑτέραν ἀποβαλόντα τὴν + προτέραν οὔτʼ ἴσως δυνατὸν οὔτʼ ἄλλως ἐπιεικές,·; ὅθεν οὐδʼ + ἀποπέμψασθαι πρότερον + ἐξῆν, οὐδὲ νῦν ὡς + ἔοικεν ἔξεστιν, ἀλλʼ ἐφʼ ἡμῶν ἐπέτρεψεν ἐντευχθεὶς Δομετιανός. οἱ δʼ + ἱερεῖς παρεγένοντο τῇ τοῦ γάμου διαλύσει, πολλὰ φρικώδη καὶ ἀλλόκοτα + καὶ σκυθρωπὰ δρῶντες. ἧττον δʼ ἄν τις τοῦτο θαυμάσειε προσιστορήσας, ὅτι + καὶ τῶν τιμητῶν + θατέρου τελευτήσαντος ἔδει + καὶ τὸν ἕτερον + + πεπαῦσθαι τῆς ἀρχῆς ἀποθανόντος δὲ τιμητοῦ Λιβίου Δρούσου, Σκαῦρος + Αἰμίλιος συνάρχων οὐκ ἐβούλετο τὴν ἀρχὴν ἀπείπασθαι, μέχρι οὗ τῶν + δημάρχων τινὲς αὐτὸν ἐκέλευον εἰς τὸ δεσμωτήριον + ἀπάγεσθαι.

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διὰ τί τῶν Λαρητῶν, οὓς ἰδίως πραιστίτεισ καλοῦσι, τούτοις + κύων παρέστηκεν, αὐτοὶ δὲ κυνῶν διφθέραις ἀμπέχονται, ἦ + πραιστίτεις μὲν οἱ προεστῶτές εἰσι, τοὺς δὲ προεστῶτας + οἴκου φυλακτικοὺς εἶναι προσήκει, καὶ φοβεροὺς μὲν τοῖς ἀλλοτρίοις, + ὥσπερ ὁ κύων ἐστίν, ἠπίους δὲ καὶ πράους τοῖς συνοικοῦσιν; ἢ μᾶλλον, + ὃ λέγουσιν ἔνιοι Ῥωμαίων, + + ἀληθές ἐστι καί, + καθάπερ οἱ περὶ Χρύσιππον οἴονται φιλόσοφοι φαῦλα δαιμόνια περινοστεῖν, + οἷς οἱ θεοὶ δημίοις χρῶνται +χρῶνται καὶ *: χρῶνται + καὶ κολασταῖς ἐπὶ τοὺς ἀνοσίους καὶ + ἀδίκους ἀνθρώπους, οὕτως οἱ Λάρητες ἐρινυώδεις +ἐρινυώδεις *: + ἐριννυώδεις + τινές εἰσι καὶ + ποίνιμοι δαίμονες, ἐπίσκοποι + βίων καὶ οἴκων + διὸ καὶ κυνῶν δέρμασιν ἀμπέχονται, καὶ κύων πάρεδρός ἐστιν, ὡς δεινοῖς + οὖσιν ἐξιχνεῦσαι καὶ μετελθεῖν τοὺς πονηρούς;

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διὰ τί τῇ καλουμένῃ Γενείτῃ Μάνῃ κύνα θύουσι καὶ κατεύχονται + μηδένα χρηστὸν ἀποβῆναι + τῶν οἰκογενῶν ἦ ὅτι δαίμων ἐστὶν ἡ Γενείτα περὶ τὰς γενέσεις καὶ τὰς λοχείας τῶν + φθαρτῶν; ῥύσιν γάρ τινα σημαίνει τοὔνομα καὶ γένεσιν ἢ ῥέουσαν + γένεσιν. ὥσπερ οὖν + οἱ Ἕλληνες τῇ Ἑκάτῃ, καὶ τῇ Γενείτῃ κύνα Ῥωμαῖοι θύουσιν ὑπὲρ + τῶν οἰκογενῶν. +Ἀργείους δὲ Σωκράτης +Σωκράτης] Mueller. 4 p. 498 φησὶ τῇ Εἰλιονείᾳ +Εἰλονείᾳ] Εἰλειθυίᾳ + Amiotus κύνα θύειν διὰ τὴν ῥᾳστώνην τῆς λοχείας. τὸ δὲ τῆς + εὐχῆς πότερον οὐκ ἐπʼ ἀνθρώπων ἐστὶν οἰκογενῶν, μηδένα χρηστὸν + γενέσθαι, ἀλλὰ κυνῶν χαλεποὺς γὰρ εἶναι δεῖ καὶ φοβεροὺς τοὺς κύνας ἢ + διὰ +διὰ] νῆ Δία? τὸ + χρηστοὺς +χρηστοὺς Polus: ἀχρήστους + + κομψῶς +κομθῶς X: καὶ κομψοὺς + + λέγεσθαι τοὺς τελευτῶντας αἰνιττόμενοι, διὰ + τῆς εὐχῆς αἰτοῦνται μηδένα τῶν συνοίκων ἀποθανεῖν; οὐ + δεῖ δὲ τοῦτο θαυμάζειν καὶ γὰρ Ἀριστοτέλης +Ἀριστοτέλης] + Fragm. 550 ἐν ταῖς Ἀρκάδων πρὸς Λακεδαιμονίους συνθήκαις + γεγράφθαι φησὶ + μηδένα χρηστὸν +χρηστὸν Polus: ἄχρηστον + ποιεῖν βοηθείας χάριν τοῖς λακωνίζουσι τῶν + Τεγεατῶν, ὅπερ εἶναι + μηδένα ἀποκτιννύναι. +

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διὰ τί τοῖς Καπιτωλίοις +Καπετωλίοις *: καπιτωλίοις + θέας ἄγοντες ἔτι νῦν κηρύττουσι + Σαρδιανοὺς ὠνίους, καὶ γέρων τις ἐπὶ χλευασμῷ προάγεται παιδικὸν + ἐναψάμενος περιδέραιον, ὃ καλοῦσι βοῦλλαν;ʼ ἦ ὅτι Ῥωμύλῳ πολὺν + χρόνον ἐπολέμησαν οἱ λεγόμενοι Οὐήιοι + Τυρρηνῶν, καὶ ταύτην πόλιν ἐσχάτην εἷλε, καὶ πολλοὺς αἰχμαλώτους + ἀπεκήρυξε μετὰ τοῦ βασιλέως ἐπισκώπτων + αὐτοῦ τὴν ἠλιθιότητα καὶ τὴν ἀβελτερίαν; + +ἀβελτερίαν *: ἀβελτηρίαν + + ἐπεὶ δὲ Λυδοὶ μὲν ἦσαν οἱ Τυρρηνοὶ ἐξ ἀρχῆς, Λυδῶν δὲ + μητρόπολις αἱ Σάρδεις, οὕτω τοὺς Οὐηίους + ἀπεκήρυττον καὶ μέχρι νῦν ἐν παιδιᾷ τὸ ἔθος διαφυλάττουσι.

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διὰ τί τὰ κρεοπώλια +κρεοπώλια * hic et infra: κρεωπώλια + μάκελλα καὶ μακέλλουσ καλοῦσι;ʼ πότερον ἀπὸ τῶν + μαγείρων τοὔνομα διαφθαρέν, + ὥσπερ ἄλλα + πολλά, τῇ συνηθείᾳ +τῆ συνηθείᾳ] τῆς + συνηθείας? κεκράτηκε καὶ γὰρ τὸ κάππα πρὸς τὸ γάμμα + συγγένειαν ἔχει παρʼ αὐτοῖς ὀψὲ γὰρ ἐχρήσαντο τῷ γάμμα Καρβιλίου + Σπορίου προσεξευρόντος· καὶ τὸ λάμβδα πάλιν τοῖς ἀπολισθαίνουσι τοῦ + ρ διʼ ἀμβλύτητα + τῆς γλώττης + ὑπόκειται τραυλιζόμενον· ἢ καὶ τοῦτο + λυτέον τῇ ἱστορίᾳ; λέγεται γὰρ ἐν Ῥώμῃ + βίαιον ἄνδρα καὶ λῃστρικὸν γενόμενον καὶ περικόψαντα + πολλούς, Μάκελλον τοὔνομα, μόγις ἁλῶναι καὶ κολασθῆναι· ἐκ δὲ τῶν + χρημάτων αὐτοῦ δημόσιον οἰκοδομηθῆναι + τὴν + προσηγορίαν.

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διὰ τί ταῖς Ἰανουαρίαις εἰδοῖς περιιέναι δέδοται τοῖς αὐληταῖς τὴν + πόλιν ἐσθῆτας γυναικείας φοροῦντας;ʼ ἦ διὰ τὴν λεγομένην αἰτίαν; + μεγάλας + γὰρ ὡς ἔοικε + τιμὰς ἐκαρποῦντο, τοῦ βασιλέως Νομᾶ +Νομᾶ * νουμᾶ + + δόντος αὐτοῖς διὰ τὴν πρὸς τὸ θεῖον + ὁσιότητα· ταύτας δʼ ὕστερον ἀφαιρεθέντες ὑπὸ τῆς ἀνθυπατικῆς δεκαδαρχίας + ἀπεχώρησαν ἐκ τῆς πόλεως. ἦν οὖν ἐπιζήτησις αὐτῶν καί τις ἥπτετο + δεισιδαιμονία τῶν ἱερέων ἄναυλα θυόντων. ἐπεὶ δʼ οὐκ ἐπείθοντο + μεταπεμπομένοις ἀλλʼ ἐν Τιβοῦρι +Τιβοῦρι *: + τῇ βούριδι + διέτριβον, ἀνὴρ + ἀπελεύθερος κρύφα τοῖς ἄρχουσιν ἐπηγγείλατο κατάξειν αὐτούς. καὶ + παρασκευάσας θοίνην ἄφθονον ὡς τεθυκὼς θεοῖς ἐκάλεσε τοὺς αὐλητάς· καὶ + γύναια παρῆν ἅμα τῷ πότῳ καὶ παννυχὶς συνεκροτεῖτο παιζόντων + καὶ χορευόντων. εἶτʼ ἐξαίφνης ὁ ἄνθρωπος + ἐμβαλὼν λόγον ὡς τοῦ + πάτρωνος ἐπιόντος αὐτῷ καὶ ταραττόμενος συνέπεισε τοὺς αὐλητὰς + ἀναβάντας ἐφʼ ἁμάξας δέρρεσι κύκλῳ περικαλυπτομένας εἰς τὸ Τιβοὺρ + κομίζεσθαι. τοῦτο δʼ ἦν ἀπάτη· + περιαγαγὼν + γὰρ τὰς ἁμάξας οὐ συνορῶντας αὐτοὺς διὰ τὸν οἶνον καὶ τὸ σκότος + ἔλαθεν εἰς Ῥώμην καταγαγὼν ἅπαντας ἕωθεν· ἐτύγχανον δʼ οἱ πολλοὶ διὰ + τὴν παννυχίδα καὶ τὸν πότον ἐν ἐσθῆσιν ἀνθιναῖς καὶ + γυναικείαις ὄντες. ὡς οὖν ἐπείσθησαν ὑπὸ τῶν ἀρχόντων καὶ διηλλάγησαν, + ἐνομίσθη τὴν + ἡμέραν + ἐκείνην οὕτως ἀμπεχομένους σοβεῖν διὰ τῆς πόλεως. + +

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διὰ τί τὸ τῆς Καρμέντης ἱερὸν ἐξ ἀρχῆς δοκοῦσιν αἱ μητέρες + ἱδρύσασθαι καὶ νῦν μάλιστα σέβονται;ʼ λέγεται γάρ τις λόγος, ὡς + ἐκωλύθησαν ὑπὸ τῆς βουλῆς αἱ γυναῖκες ὀχήμασι χρῆσθαι ζευκτοῖς· + συνέθεντο οὖν ἀλλήλαις μὴ κυΐσκεσθαι μηδὲ + + τίκτειν, ἀμυνόμεναι τοὺς ἄνδρας, ἄχρι οὗ μετέγνωσαν καὶ συνεχώρησαν + αὐταῖς· γενομένων δὲ παίδων, εὐτεκνοῦσαι καὶ πολυτεκνοῦσαι τὸ τῆς + Καρμέντης ἱερὸν ἱδρύσαντο. τὴν δὲ, Καρμένταν οἱ μὲν Εὐάνδρου μητέρα + λέγουσιν οὖσαν ἐλθεῖν εἰς Ἰταλίαν + + ὀνομαζομένην Θέμιν, + ὡς δʼ ἔνιοι, Νικοστράτην ἐμμέτρους δὲ χρησμοὺς ᾄδουσαν ὑπὸ τῶν + Λατίνων Καρμένταν ὀνομάζεσθαι· τὰ γὰρ ἔπη κάρμινα καλοῦσιν. οἱ + δὲ Μοῖραν ἡγοῦνται τὴν Καρμένταν εἶναι καὶ διὰ τοῦτο θύειν αὐτῇ τὰς + μητέρας;. ἔστι δὲ τοῦ + ὀνόματος τὸ ἔτυμον ἑστερημένη νοῦ διὰ τὰς θεοφορήσεις. ὅθεν οὐ τὰ κάρμινα τῇ + Καρμέντῃ τοὔνομα παρέσχεν, ἀλλὰ μᾶλλον ἀπʼ ἐκείνης ἐκλήθη διὰ τὸ + τοὺς χρησμοὺς ἐν ἔπεσι καὶ μέτροις ἐνθουσιῶσαν ᾄδειν.

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διὰ τί τῇ Ῥουμίνᾳ θύουσαι γάλα κατασπένδουσι + τῶν ἱερῶν, οἶνον δʼ οὐ προσφέρουσιν ἦ ῥοῦμαν Λατῖνοι + τὴν θηλὴν καλοῦσι, Ῥουμινᾶλιν +Ῥουμινᾶλιν *: ῥουμάναλιν + ὀνομασθῆναι λέγουσιν, παρʼ ὅσον + ἡ λύκαινα τῷ Ῥωμύλῳ τὴν θηλὴν παρέσχεν· ὥσπερ οὖν ἡμεῖς + τὰς τρεφούσας τὰ + παιδία γάλακτι θηλονὰς +θηλονὰς] θηλοὺς + Valckenarius ἀπὸ τῆς θηλῆς καλοῦμεν, οὕτως ἡ Ῥουμῖνα θηλώ τις + +θηλώ + τις idem: θηλωτίς. Fort. scribendum + θηλών τις et supra θηλόνας + οὖσα καὶ τιθήνη καὶ κουοροτρόφος οὐ + προσίεται τὸν ἄκρατον ὡς βλαβερὸν ὄντα τοῖς νηπίοις; + +

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διὰ τί τῶν συγκλητικῶν τοὺς μὲν πατέρας συγγεγραμμένους, τοὺς δʼ ἁπλῶς + πατέρας προσηγόρευον;ʼ ἦ τοὺς μὲν ἐξ ἀρχῆς κατανεμηθέντας ὑπὸ τοῦ + Ῥωμύλου πατέρας ἐκάλουν καὶ πατρικίους, οἷον εὐπατρίδας ὄντας, πατέρας + αὑτῶν ἔχοντας ἀποδεῖξαι + τοὺς δʼ ὕστερον + ἐπεγγραφέντας ἐκ τῶν δημοτικῶν συγγεγραμμένους πατέρας ὠνόμασαν;

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διὰ τί κοινὸς ἦν βωμὸς Ἡρακλέους καὶ +Μουσῶν ἦ ὅτι γράμματα τοὺς περὶ + Εὔανδρον ἐδίδαξεν Ἡρακλῆς, ὡς Ἰόβας +Ἰόβας] Mueller. 3 p. 470 + ἱστόρηκε; καὶ τὸ πρᾶγμα + σεμνὸν ἐνομίζετο, + φίλους καὶ συγγενεῖς διδασκόντων ὀψὲ δʼ ἤρξαντο μισθοῦ διδάσκειν, καὶ + πρῶτος ἀνέῳξε γραμματοδιδασκαλεῖον Σπόριος Καρβίλιος,, ἀπελεύθερος + Καρβιλίου τοῦ πρώτου γαμετὴν ἐκβαλόντος.

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διὰ τί, δυεῖν βωμῶν Ἡρακλέους ὄντων, οὐ + + μεταλαμβάνουσι γυναῖκες οὐδὲ γεύονται τῶν ἐπὶ τοῦ μείζονος + θυομένων;ʼ πότερον ὅτι τῶν ἱερῶν αἱ περὶ τὴν Καρμένταν + ὑστέρησαν, ὑστέρησε δὲ καὶ τὸ Πιναρίων + γένος ὅθεν εἰργόμενοι τῆς θοίνης, + ἑστιωμένων τῶν ἄλλων, Πινάριοι προσηγορεύθησαν· ἢ διὰ τὰ + μυθολογούμενα περὶ τοῦ χιτῶνος καὶ τῆς Δηιανείρας·; +

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διὰ τί τὸν θεὸν ἐκεῖνον, ᾧ μάλιστα τὴν Ῥώμην + σῴζειν προσήκει καὶ φυλάττειν, εἴτʼ ἐστὶν ἄρρην εἴτε θήλεια, καὶ + λέγειν ἀπείρηται καὶ ζητεῖν καὶ ὀνομάζειν· ταύτην δὲ τὴν ἀπόρρησιν + ἐξάπτουσι δεισιδαιμονίας, ἱστοροῦντες Οὐαλέριον Σωρανὸν ἀπολέσθαι + κακῶς διὰ τὸ ἐξειπεῖν;ʼ πότερον, ὡς + τῶν Ῥωμαϊκῶν τινες ἱστορήκασιν, ἐκκλήσεις εἰσὶ καὶ γοητεῖαι θεῶν, αἷς + νομίζοντες καὶ αὐτοὶ θεούς τινας ἐκκεκλῆσθαι παρὰ τῶν πολεμίων καὶ + μετῳκηκέναι + πρὸς + αὑτοὺς· ἐφοβοῦντο ταὐτὸ +ταὐτὸ * hic et infra: τὸ αὐτὸ + παθεῖν ὑφʼ ἑτέρων· + ὥσπερ οὖν Τύριοι δεσμοὺς ἀγάλμασι λέγονται περιβαλεῖν, + ἕτεροι δʼ αἰτεῖν ἐγγυητὰς ἐπὶ λουτρὸν ἢ καθαρμόν τινα προπέμποντες, + οὕτως ᾤοντο Ῥωμαῖοι τὸ ἄρρητον καὶ τὸ ἄγνωστον ἀσφαλεστάτην εἶναι + θεοῦ καὶ βεβαιοτάτην φρουρὰν ἢ καθάπερ Ὁμήρῳ +Ὁμήρῳ] O + 193 + πεποίηται τὸ γαῖα δʼ ἔτι +ἔτι + Homerus: ἐστὶ + ξυνὴ πάντων ὅπως + οἱ ἄνθρωποι τοὺς θεοὺς πάντας σέβωνται καὶ τιμῶσι τὴν γῆν κοινῶς + ἔχοντας, οὔτως ἀπεκρύψαντο τὸν κύριον τῆς σωτηρίας οἱ παλαιοὶ Ῥωμαῖοι, + βουλόμενοι μὴ μόνον τοῦτον ἀλλὰ πάντας ὑπὸ τῶν πολιτῶν + τοὺς θεοὺς τιμᾶσθαι; + +

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διὰ τί τῶν λεγομένων Φιτιαλέων, +Φιτιαλέων *: φιδιαλίων + Ἑλληνιστὶ δʼ οἷον + εἰρηνοποιῶν σπονδοφόρων, ὁ καλούμενος πάτερ πατρᾶτοσ ἐνομίζετο + μέγιστος ʽ ἔστι δʼ οὗτος, ᾧ πατὴρ ζῇ καὶ παῖδες εἰσίν + ἔχει δὲ καὶ νῦν + προνομίαν τινὰ καὶ + πίστιν· οἱ γὰρ στρατηγοὶ τὰ διʼ εὐμορφίαν καὶ ὥραν ἐπιμελοῦς· δεόμενα + καὶ σώφρονος φυλακῆς σώματα τούτοις παρακατατίθενταἰ; πότερον ὅτι τὸ αἰδεῖσθαι τοὺς παῖδας; αὐτοῖς καὶ τὸ + φοβεῖσθαι τοὺς πατέρας πρόσεστιν· ἢ τοὔνομα τὴν αἰτίαν ὑπαγορεύει; + βούλεται γὰρ εἶναι τὸ πατρᾶτον οἱονεὶ συμπεπερασμένον καὶ + πεπερατωμένον, ὡς τελειοτέρου + τῶν ἄλλων ὄντος + ᾧ συμβέβηκε πατέρα + + κεκτημένῳ πατρὶ γενέσθαι. ἢ δεῖ τὸν ὅρκων καὶ εἰρήνης; προϊστάμενον ἅμα πρόσω καὶ ὀπίσω +πρόσσω καὶ + ὀπίσσω Homerus A 343. ω 451 + καθʼ Ὅμηρον ὁρᾶν; εἴη δʼ - μάλιστα τοιοῦτος, ᾧ παῖς ἔστιν ὑπὲρ οὗ + βουλεύεται, καὶ πατὴρ μεθʼ οὗ + βουλεύεται.

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διὰ τί τῷ καλουμένῳ ῥῆγι σακρώρουμ ʽ οὗτος δʼ ἐστὶ + βασιλεὺς ἱερῶν̓ ἀπείρηται καὶ ἄρχειν καὶ δημηγορεῖν ἦ τὸ + παλαιὸν οἱ βασιλεῖς τὰ πλεῖστα καὶ μέγιστα τῶν ἱερῶν ἔδρων καὶ τὰς + θυσίας ἔθυον + αὐτοὶ μετὰ τῶν ἱερέων; ἐπεὶ + δʼ οὐκ ἐμετρίαζον ἀλλʼ + + ἦσαν ὑπερήφανοι καὶ βαρεῖς, τῶν μὲν Ἑλλήνων οἱ πλεῖστοι τὴν ἐξουσίαν + αὐτῶν περιελόμενοι μόνον τὸ θύειν τοῖς θεοῖς ἀπέλιπον, Ῥωμαῖοι δὲ + παντάπασι τοὺς βασιλεῖς; ἐκβαλόντες ἄλλον ἐπὶ τὰς θυσίας ἔταξαν, + οὔτε ἄρχειν ἐάσαντες οὔτε δημαγωγεῖν, + ὅπως μόνον ἐν τοῖς ἱεροῖς βασιλεύεσθαι +βασιλεύεσθαι W: βουλεύεσθαι + δοκῶσι καὶ βασιλείαν διὰ τοὺς + θεοὺς ὑπομένειν. ἔστι γοῦν τις ἐν ἀγορᾷ θυσία πρὸς τῷ λεγομένῳ + Κομιτίῳ +Κομιτίῳ *: κομητίῳ + + πάτριος, ἣν θύσας ὁ βασιλεὺς κατὰ τάχος ἄπεισι φεύγων ἐξ + ἀγορᾶς

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διὰ τί τὴν τράπεζαν οὐκ εἴων ἀναιρεῖσθαι κενήν, ἀλλὰ πάντως τινὸς + ἐπόντος;ʼ πότερον αἰνιττόμενοι + τὸ δεῖν ἀεί τι τοῦ παρόντος + εἰς τὸ μέλλον ὑπολιπεῖν +ὑπολείπειν? καὶ τῆς αὔριον ἐν + τῇ σήμερον μνημονεύειν, ἢ νομίζοντες ἀστεῖον εἶναι τὸ συστέλλειν καὶ, + ἀνέχειν τὴν ὄρεξιν ἔτι παρούσης τῆς ἀπολαύσεως; + ἧττον γὰρ ἐπιθυμοῦσι τῶν ἀπόντων ἐθισθέντες ἀπέχεσθαι τῶν + παρόντων. ἢ καὶ πρὸς οἰκέτας φιλάνθρωπον τὸ ἔθος; οὐ γὰρ οὕτω + λαμβάνοντες ὡς μεταλαμβάνοντες ἀγαπῶσι , κοινωνεῖν τρόπον τινὰ τραπέζης + ἡγούμενοι τοῖς δεσπόταις. ἢ τῶν ἱερῶν + + οὐδέποτε δεῖν +δεῖ? κενὸν οὐθὲν περιορᾶν, ἱερὸν δʼ ἡ + τράπεζα;

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διὰ τί τῇ νύμφῃ τὸ πρῶτον οὐκ ἐντυγχάνει + μετὰ φωτὸς; ὁ ἀνὴρ ἀλλὰ διὰ + σκότους;ʼ πότερον ὅτι αἰδεῖται πρὶν ἢ συνελθεῖν ἀλλοτρίαν + νομίζων, ἢ καὶ + πρὸς ἰδίαν προσιέναι μετʼ + αἰδοῦς ἐθιζόμενος; ἢ, καθάπερ ὁ Σόλων ἔγραψε μήλου κυδωνίου τὴν + νύμφην ἐντραγοῦσαν εἰς τὸν θάλαμον βαδίζειν, ὅπως τὸ πρῶτον ἄσπασμα μὴ + δυσχερὲς γένηται μηδʼ ἀχάριστον οὕτως ὁ Ῥωμαῖος νομοθέτης, εἰ δή τι + προσῆν ἄτοπον τῷ σώματι καὶ δυσχερές, + ἔκρυψεν; ἢ διαβολὴ τίς ἐστιν ἀφροδισίων παρανόμων τὸ γιγνόμενον, ὡς καὶ + τοῖς νομίμοις +νομίμοις X: νόμοις + αἰσχύνης τινὸς προσούσης;

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διὰ τί τῶν ἱπποδρόμων εἷς Φλαμίνιος + + καλεῖται ἦ + ὅτι, Φλαμινίου τινὸς τῶν παλαιῶν τῇ πόλει χώραν ἐπιδόντος, ἐχρῶντο + ταῖς προσόδοις εἰς τοὺς ἱππικοὺς ἀγῶνας· ἔτι δὲ περιόντων χρημάτων, κατεσκεύασαν ὁδόν, ἣν καὶ αὐτὴν Φλαμινίαν + προσηγόρευσαν;

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διὰ τί λικτώρεισ τοὺς ῥαβδούχους ὀνομάζουσι;ʼ πότερον ὅτι + καὶ συνέδεον τοὺς ἀκολασταίνοντας + οὗτοι καὶ + τῷ Ῥωμύλῳ παρηκολούθουν ἱμάντας ἐν τοῖς κόλποις κομίζοντες τὸ δὲ + δεσμεύειν ἀλλιγᾶρε λέγουσιν οἱ πολλοὶ Ῥωμαίων, οἱ δὲ καθαρεύοντες + ἐν τῷ διαλέγεσθαι λιγᾶρε ʼ· ἢ νῦν μὲν παρέγκειται τὸ + κ, πρότερον δὲ λιτώρεισ ἐκαλοῦντο, + λειτουργοί τινες ὄντες περὶ τὸ δημόσιον; ὅτι γὰρ + λῇτον ἄχρι νῦν τὸ + δημόσιον ἐν πολλοῖς τῶν Ἑλλήνων νόμων γέγραπται, οὐδένα ὡς ἔπος + εἰπεῖν λέληθε.

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διὰ τί κύνα θύουσιν οἱ Λούπερκοι Λούπερκοι δʼ εἰσὶν οἱ τοῖς + Λουπερκαλίοις γυμνοὶ διαθέοντες + ἐν + περιζώμασι καὶ καθικνούμενοι σκύτει τῶν ἀπαντώντων ;ʼ πότερον ὅτι + καθαρμός ἐστι τῆς πόλεως τὰ δρώμενα καὶ γὰρ τὸν μῆνα Φεβρουάριον καλοῦσι καὶ νὴ Δία τὴν ἡμέραν ἐκείνην φεβράτην, +φεβράτιν mei codd. καὶ φεβράριν +φεβράσιν] φεβρουάρε + Pantazides τὸ τῶν σκυτῶν ἤθει +τῶν σκυτῶν ἤθει] τῶν συνήθων σκύτει? καθικνεῖσθαι, + τοῦ ῥήματος τὸ καθαίρειν σημαίνοντος· τῷ δὲ κυνὶ + πάντες ὡς ἔπος εἰπεῖν Ἕλληνες ἐχρῶντο καὶ χρῶνταὶ + γε μέχρι νῦν ἔνιοι σφαγίῳ + πρὸς τοὺς καθαρμούς καὶ τῇ Ἑκάτῃ σκυλάκια μετὰ τῶν ἄλλων καθαρσίων + ἐκφέρουσι καὶ περιμάττουσι σκυλακίοις τοὺς ἁγνισμοῦ + δεομένους, περισκυλακισμὸν τὸ τοιοῦτο γένος τοῦ καθαρμοῦ + καλοῦντες· ἢ λύκος μὲν ὁ λοῦπός ἐστι καὶ Λύκαια τὰ Λουπερκάλια· λύκῳ + δὲ κύων πολέμιος καὶ διὰ τοῦτο θύεται τοῖς Λυκαίοις; + ἢ ὅτι τοὺς Λουπέρκους ὑλακτοῦσι καὶ παραλυποῦσιν οἱ κύνες ἐν τῇ + πόλει διαθέοντας; ἢ Πανὶ μὲν ἡ θυσία γίγνεται, Πανὶ δὲ κύων προσφιλὲς + διὰ τὰ + αἰπόλια;

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διὰ τί τῷ καλουμένῳ Σεπτομουντίῳ παρεφύλαττον ὀχήμασι ζευκτοῖς + χρῆσθαι, καὶ νῦν οἱ τῶν παλαιῶν μὴ καταφρονοῦντες παραφυλάττουσι + τὸ δὲ + σεπτομούντιον ἄγουσιν ἐπὶ τῷ τὸν + + ἕβδομον τῇ πόλει προσκατανεμηθῆναι καὶ τὴν Ῥώμην ἑπτάλοφον γενέσθαι + ;ʼ πότερον, ὡς ἔνιοι τῶν Ῥωμαϊκῶν ἐπινοοῦσι, διὰ τὸ μήπω + συνεζεῦχθαι τοῖς μέρεσι παντελῶς τὴν πόλιν ἢ τοῦτο μὲν ἄλλως οὐ πρὸς + Διόνυσόν ἐστιν ἔργου δὲ μεγάλου τοῦ + πρὸς + τὸν συνοικισμὸν ἐκτελεσθέντος, οἰόμενοι τὴν πόλιν ἤδη πεπαῦσθαι + προϊοῦσαν εἰς τὸ πρόσθεν, ἔπαυσαν μὲν αὑτοὺς ἀνέπαυσαν δὲ τῶν + ὑποζυγίων τὰ συμπονήσαντα καὶ παρέσχον ἀπολαῦσαι τῇ σχολῇ τῆς κοινῆς + ἑορτῆς; ἢ πᾶσαν μὲν ἐβούλοντο κοσμεῖν + + ἀεὶ καὶ τιμᾶν ἑορτὴν + τοὺς πολίτας παρόντας, μάλιστα δὲ τὴν ἐπὶ τῷ συνοικισμῷ τῆς πόλεως· + ἀγομένην· ἵνʼ οὖν τὴν πόλιν, ἧς ἐστιν ἡ ἑορτή, μὴ ἀπολείπωσιν, οὐκ + ἐφεῖτο χρῆσθαι ζεύγεσιν ἐκείνην τὴν ἡμέραν; + +

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διὰ τί τοὺς ἀπεγνωσμένους +ἀπεγνωσμένους] πατεγνωσμένους W ἐπὶ κλοπαῖς ἢ δουλικοῖς τισιν + ἄλλοις ἁμαρτήμασι φουρκίφερασ καλοῦσιν;ʼ ἦ καὶ τοῦτο τῆς + τῶν παλαιῶν ἐπιμελείας τεκμήριόν ἐστιν; ὁ γὰρ οἰκότριβος ἰδίου + καταγνοὺς τινα μοχθηρίαν ἐκέλευε διπλοῦν ξύλον, ὃ ταῖς + ἁμάξαις ὑφιστᾶσιν, ἀράμενον διὰ τῆς συνοικίας ἢ τῆς γειτνιάσεως; + διεξελθεῖν ὑπὸ πάντων ὁρώμενον, ὅπως + ἀπιστοῖεν αὐτῷ καὶ φυλάττοιντο πρὸς τὸ + λοιπόν + τὸ δὲ ξύλον ἡμεῖς μὲν στήριγγμα, + Ῥωμαῖοι δὲ φοῦρκαν ὀνομάζουσι· διὸ καὶ φουρκίφερ ὁ τοῦτο + περιενεγκὼν καλεῖται.

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διὰ τί τῶν κυριττόντων βοῶν ὑπὲρ τοῦ φυλάττεσθαι τὸν ἐντυγχάνοντα + χόρτον τῷ· κέρατι + προσδέουσιν;ʼ ἦ διὰ + κόρον καὶ πλησμονὴν ἐξυβρίζουσι καὶ βόες καὶ ἵπποι καὶ ὄνοι καὶ + ἄνθρωποι; ὥς που καὶ Σοφοκλῆς +Σοφοκλῆς] Nauck p. 249 πεποίηκε + σὺ δὲ σφαδᾴζεις πῶλος ὣς εὐφορβίᾳ, + γαστήρ τε γάρ σου καὶ γνάθος πλήρης. + +πλήρης] add. ἀεί Cobetus + + διὸ καὶ Μάρκον Κράσσον οἱ Ῥωμαῖοι χόρτον + ἔχειν ἔφασαν· ἐφυλάττοντο γὰρ αὐτὸν οἱ τοὺς ἄλλους ἐν + τῇ πολιτείᾳ σπαράττοντες ὡς + ἀμυντικὸν καὶ δυσεπιχείρητον. οὐ μὴν ἀλλʼ ὕστερον ἐλέχθη πάλιν, ὅτι + Κράσσου Καῖσαρ ἀφῃρήκει τὸν χόρτον· ἀντέστη γὰρ + αὐτῷ πρῶτος ἐν τῇ πολιτείᾳ καὶ κατεφρόνησε.

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διὰ τί τῶν ἐπʼ οἰωνοῖς ἱερέων, οὓς Αὔσπικας πρότερον Αὔγουρας δὲ + νῦν καλοῦσιν, ᾤοντο δεῖν ἀεὶ τοὺς λαμπτῆρας ἀνεῳγμένους εἶναι καὶ + τὸ πῶμα μὴ ἐπικεῖσθαι;ʼ ἦ καθάπερ οἱ Πυθαγορικοὶ + μικρὰ μεγάλων ἐποιοῦντο σύμβολα κωλύοντες ἐπὶ + χοίνικος καθῆσθαι καὶ πῦρ μαχαίρᾳ μὴ σκαλεύειν οὕτως οἱ + παλαιοὶ πολλοῖς αἰνίγμασιν ἐχρῶντο καὶ + μάλιστα πρὸς τοὺς + ἱερεῖς, οἷόν ἐστι καὶ τὸ τοῦ λαμπτῆρος; ἔοικε γὰρ ὁ λαμπτὴρ τῷ + περιέχοντι τὴν ψυχὴν σώματι. φῶς γάρ ἐστιν ἡ ἐντὸς ψυχὴ καὶ δεῖ τὸ + συνετὸν καὶ φρόνιμον ἀεὶ ἀναπεπταμένον αὐτῆς + + εἶναι καὶ δεδορκὸς καὶ μηδέποτε συγκεκλεῖσθαι μηδʼ ἀποπνεόμενον. +ἀποπνεόμενον] ἐπιπνεόμενον Madvigius πνευμάτων + δʼ ὄντων, οὐκ εὐσταθοῦσιν οἱ ὄρνιθες οὐδὲ βέβαια σημεῖα παρέχουσι διὰ + τὴν πλάνην καὶ τὴν ἀνωμαλίαν. διδάσκουσιν οὖν τῷ ἔθει μὴ πνευμάτων + ὄντων, ἀλλὰ νηνεμίας + καὶ καταστάσεως, ἐπὶ + ταῦτα προϊέναι τοὺς οἰωνοπόλους, ὅτε δύνανται τοῖς λαμπτῆρσιν + ἀνεῳγμένοις χρῆσθαι. + +

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διὰ τί δʼ ἀπείρητο τοῖς ἕλκος ἔχουσιν ἱερεῦσιν ἐπʼ οἰωνῶν + καθέζεσθαι +καθέζεσθαι W: καθίζεσθαι + πότερον καὶ + τοῦτο σύμβολόν + ἐστι τοῦ μηδὲν δακνομένους μηδʼ οἷον ἕλκος ἴδιον, καὶ πάθος ἔχοντας ἐν + τῇ ψυχῇ τὰ θεῖα χρηματίζειν, ἀλλʼ ἀλύπους καὶ ἀκεραίους καὶ + ἀπερισπάστους ὄντας· ἢ κατὰ λόγον ἐστίν, εἰ μήτʼ ἱερείῳ χρήσαιτʼ ἄν + τις ἕλκος· ἔχοντι πρὸς θυσίαν + μήτʼ ὄρνισι + πρὸς οἰωνισμόν, ἔτι μᾶλλον ἐφʼ ἑαυτῶν φυλάττεσθαι τὰ τοιαῦτα, καὶ + καθαροὺς γενομένους καὶ ἀσινεῖς καὶ ὁλοκλήρους ἐπὶ τὰ παρὰ τῶν θεῶν + σημαινόμενα βαδίζειν; τὸ γὰρ ἕλκος ἔοικε πήρωσὶς + τις εἶναι καὶ μιασμὸς τοῦ + σώματος. + +

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διὰ τί μικρᾶς Τύχης ἱερὸν ἱδρύσατο Σερούιος Τούλλιος ὁ βασιλεὺς· + ἣν βρέβεμ καλοῦσι; πότερον ὅτι μικρὸς; ὢν ἐν καὶ ταπεινὰ + πράττων καὶ γεγονὼς ἐκ μητρὸς αἰχμαλώτου διὰ τὴν τύχην + ἐβασίλευσε τῆς Ῥώμης· ἢ αὕτη μὲν ἡ μεταβολὴ μέγεθος ἐμφαίνει τύχης + μᾶλλον ἢ μικρότητα, πάντων δὲ μάλιστα Σερούιος ἔοικε τὴν τῆς τύχης· + ἐκθειάσας δύναμιν ἐπιφημίσαι πράξεσιν + ἁπάσαις; + οὐ γὰρ μόνον + Τύχης εὐέλπιδος; καὶ ἀποτροπαίου καὶ μειλιχίας καὶ πρωτογενείας καὶ + ἄρρενος ἱερὰ κατεσκεύασεν, ἀλλʼ ἔστιν ἰδίας Τύχης ἱερόν, ἕτερον δʼ + ἐπιστρεφομένης , ἄλλο +ἄλλο Duebnerus: ἄλλο δʼ εὐέλπιδος ἄλλο + παρθένου · καὶ τί ἄν τις + ἐπεξίοι τὰς ἄλλας ἐπωνυμίας, ὅπου Τύχης ἰξευτηρίας +Ἰξευτηρίας] ἰξευτρίας S ἱερόν + ἐστιν, ἣν βισκᾶταν +βισκᾶταν] βισκατρίκεμ M ὀνομάζουσιν, ὡς πόρρωθεν ἡμῶν ἁλισκομένων ὑπʼ αὐτῆς + καὶ προσισχομένων τοῖς πράγμασιν; ὅρα δὴ μὴ καταμαθὼν τὸ παρὰ μικρὸν + ἀεὶ τῆς τύχης μέγα + δυνάμενον, καὶ ὅτι τῷ γενέσθαι τι + μικρὸν ἢ + μὴ γενέσθαι τι πολλάκις ὑπῆρξεν ἐνίοις τυχεῖν ἢ διαμαρτεῖν τῶν μεγίστων, + μικρᾶς Τύχης ἱερὸν ἱδρύσατο, προσέχειν διδάσκων τοῖς πράγμασι καὶ μὴ + καταφρονεῖν διὰ μικρότητα τῶν ἐντυγχανόντων.

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διὰ τί λύχνον οὐκ ἐσβέννυσαν, ἀλλʼ αὐτὸν + + ὑφʼ +ὑφʼ] ἐφʼ Abreschius ἑαυτοῦ περιεώρων μαραινόμενον πότερον ὡς συγγενὲς καὶ ἀδελφικὸν + σεβόμενοι τοῦ ἀσβέστου καὶ ἀθανάτου πυρός, ἢ καὶ τοῦτο σύμβολόν ἐστι + τοῦ μὴ δεῖν τὸ ἔμψυχον, ἂν μὴ βλάπτῃ, διαφθείρειν μηδʼ ἀναιρεῖν, ὡς + ζῴῳ τοῦ πυρὸς ἐοικότος; καὶ γὰρ + τροφῆς + δεῖται καὶ αὐτοκίνητόν ἐστιν καὶ σβεννύμενον φωνὴν ἀφίησιν ὥσπερ + φονευόμενον. ἢ διδάσκει τὸ ἔθος ἡμᾶς, ὅτι δεῖ μήτε + πῦρ μήθʼ ὕδωρ μήτʼ ἄλλο τι τῶν ἀναγκαίων αὐτοὺς ἄδην ἔχοντας + διαφθείρειν, ἀλλʼ ἐᾶν χρῆσθαι τοὺς δεομένους καὶ ἀπολείπειν ἑτέροις, + ὅταν αὐτοὶ μηκέτι χρείαν ἔχωμεν; + + +

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διὰ τί τὰς ἐν τοῖς ὑποδήμασι σεληνίδας οἱ διαφέρειν δοκοῦντες + εὐγενείᾳ φοροῦσιν;ʼ πότερον, ὡς Κάστωρ +Κάστωρ] vid. p. 266 e φησί, σύμβολόν ἐστι τοῦτο + τῆς λεγομένης οἰκήσεως ἐπὶ τῆς σελήνης καὶ ὅτι μετὰ τὴν τελευτὴν + αὖθις αἱ ψυχαὶ τὴν σελήνην ὑπὸ πόδας + + ἕξουσιν, ἢ τοῖς παλαιοτάτοις τοῦθʼ ὑπῆρχεν ἐξαίρετον; οὗτοι δʼ ἦσαν + Ἀρκάδες τῶν ἀπʼ Εὐάνδρου Προσελήνων λεγομένων. ἤ, καθάπερ ἄλλα + πολλά, καὶ τοῦτο τοὺς ἐπαιρομένους καὶ μέγα φρονοῦντας ὑπομιμνήσκει +ὑπομιμνήσκει *: ὑπομιμνήσκειν + τῆς + ἐπʼ ἀμφότερον τῶν ἀνθρωπίνων μεταβολῆς + + παράδειγμα ποιουμένους τὴν σελήνην, ὡς + + + ἐξ ἀδήλου +ἐξ ἀδήλου] Nauck. p. 253 πρῶτον ἔρχεται νέα + πρόσωπα καλλύνουσα καὶ πληρουμένη, + χὤταν περ αὑτῆς εὐπρεπεστάτη +εὐπρεπεστάτη p. 517 d: εὐγενεστάτη + φανῇ, + πάλιν διαρρεῖ κἀπὶ μηδὲν ἔρχεται; + + + ἢ πειθαρχίας ἦν μάθημα βασιλευομένους μὴ δυσχεραίνειν, ἀλλʼ + ὥσπερ ἡ σελήνη προσέχειν ἐθέλει τῷ κρείττονι καὶ δευτερεύειν ἀεὶ παπταίνουσα πρὸς αὐγὰς ἠελίοιο +Mullach. 1 p. 129 κατὰ τὸν + Παρμενίδην οὕτω τὴν δευτέραν τάξιν + ἀγαπᾶν + χρωμένους τῷ ἡγεμόνι καὶ τῆς ἀπʼ, ἐκείνου δυνάμεως καὶ τιμῆς + ἀπολαύοντας; +

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διὰ τί τὸν μὲν ἐνιαυτὸν τοῦ Διὸς· νομίζουσι, τοὺς δὲ μῆνας τῆς· + Ἥρας;ʼ ἦ ὅτι τῶν μὲν + ἀοράτων θεῶν καὶ νοητῶν βασιλεύουσι Ζεὺς καὶ Ἥρα, τῶν δʼ + ὁρατῶν ἥλιος καὶ σελήνη; ποιεῖ δʼ ὁ + μὲν + ἥλιος τὸν ἐνιαυτόν, ἡ δὲ σελήνη τοὺς μῆνας. δεῖ δὲ μὴ νομίζειν ἁπλῶς + εἰκόνας ἐκείνων τούτους, ἀλλʼ αὐτὸν ἐν ὕλῃ Δία τὸν ἥλιον, καὶ + αὐτὴν τὴν Ἥραν ἐν ὕλῃ τὴν σελήνην. διὸ καὶ Ἰουνῶνεμ ὀνομάζουσι +ὀνομάζουσι Duebnerus: ἐπονομάζουσι + + τὴν Ἥραν, τὸ νέον ἢ τὸ νεώτερον ἐμφαίνοντος + τοῦ ὀνόματος, ἀπὸ τῆς σελήνης καὶ Λουκῖναν Ἥραν καλοῦσιν + οἷον φωτεινὴν ἢ φωτίζουσαν καὶ νομίζουσιν ἐπὶ ταῖς λοχείαις καὶ ὠδῖσι + βοηθεῖν, ὥσπερ καὶ τὴν σελήνην, διὰ κυάνεον +διὰ κυάνεον] Bergk. 3 p. 620 πόλον ἄστρων + διὰ τʼ ὠκυτόκοιο + σελάνασ εὐτοκεῖν γὰρ ἐν ταῖς + + πανσελήνοις μάλιστα δοκοῦσι.

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διὰ τί τῶν οἰωνῶν ὁ καλούμενος ἀριστερὸς αἴσιος,·;ʼ πότερον οὐκ + ἔστι τοῦτʼ ἀληθές, ἀλλὰ παρακρούεται πολλοὺς ἡ διάλεκτος τὸ γὰρ + ἀριστερὸν σίνιστρον ὀνομάζουσι, τὸ δʼ ἀφεῖναι σίνερε καὶ + σίνε λέγουσιν, ὅταν ἀφεῖναι +ἀφεῖναι - ἀφεῖναι] ἐφεῖναι - ἐφεῖναι X παρακαλῶσι. τὸν οὖν ἀφιέντα τὴν + πρᾶξιν οἰωνὸν σινιστέριον ὄντα σίνιστρον οὐκ ὀρθῶς ὑπολαμβάνουσιν οἱ + πολλοὶ καὶ ὀνομάζουσιν· ἢ καθάπερ Διονύσιός +Διονύσιος] Halic. Ant. Rom. II 5 φησιν, Ἀσκανίῳ τῷ + Αἰνείου παραταττομένῳ πρὸς· Μεζέντιον ἀστραπῆς + + ἐν ἀριστερᾷ νικηφόρου + γενομένης οἰωνισάμενοι, καὶ πρὸς τὸ λοιπὸν οὕτω παραφυλάττουσιν; ἤ, ὡς + ἄλλοι τινές, Αἰνείᾳ τούτου συμπεσόντος; καὶ γὰρ + Θηβαῖοι τῷ ἀριστερῷ κέρατι τρεψάμενοι τοὺς πολεμίους καὶ κρατήσαντες ἐν + Λεύκτροις, διετέλεσαν ἐν πάσαις ταῖς μάχαις τῷ ἀριστερῷ τὴν ἡγεμονίαν + ἀποδιδόντες. + ἢ μᾶλλον, ὡς Ἰόβας +Ἰόβας] Mueller. 3 p. 471 φησί, τοῖς + πρὸς τὰς ἀνατολὰς ἀποβλέπουσιν ἐν ἀριστερᾷ γίγνεται τὸ βόρειον, ὃ δὴ + τοῦ κόσμου δεξιὸν ἔνιοι τίθενται καὶ καθυπέρτερον. ὅρα δὲ μὴ φύσει τοῖς + εὐωνύμοις ἀσθενεστέροις οὖσιν οἱ προϊστάμενοι +προϊστάμενοι Abreschius: παριστάμενοι + τῶν οἰωνῶν οἷον + ἀναρρωννύουσι καὶ ὑπερείδουσι τὸ ἐλλιπὲς + τῆς δυνάμεως + + ἐπανισοῦντες. ἢ τὰ ἐπίγεια καὶ θνητὰ τοῖς οὐρανίοις καὶ θείοις + ἀντικεῖσθαι νομίζοντες ᾤοντο τὰ πρὸς ἡμᾶς ἀριστερὰ τοὺς θεοὺς ἀπὸ + τῶν δεξιῶν προπέμπειν;

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διὰ τί τοῦ θριαμβεύσαντος εἶτʼ ἀποθανόντος + καὶ καέντος ἐξῆν ὀστέον λαβόντας εἰς τὴν πόλιν εἰσφέρειν καὶ + κατατίθεσθαι, ὡς Πύρρων +Πύρρων] Mueller. 4 p. 479 ὁ Λιπαραῖος ἱστόρηκεν;ʼ ἦ τιμῆς ἕνεκα + τοῦ τεθνηκότος; καὶ γὰρ ἄλλοις ἀριστεῦσι καὶ στρατηγοῖς ἔδωκαν οὐκ + αὐτοὺς μόνον ἀλλὰ καὶ τοὺς ἀπʼ αὐτῶν + + ἐνθάπτεσθαι τῇ + ἀγορᾷ, καθάπερ Οὐαλερίῳ καὶ Φαβρικίῳ· καί φασι τούτων ἀπογόνοις + ἀποθανοῦσι καὶ κομισθεῖσιν εἰς ἀγορὰν ὑφίεσθαι δᾷδα καομένην, εἶτʼ + εὐθὺς αἴρεσθαι, χρωμένων ἀνεπιφθόνως τῇ τιμῇ καὶ τὸ ἐξεῖναι μόνον + ἐκβεβαιουμένων. + +

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διὰ τί τοὺς θριαμβεύσαντας ἑστιῶντες ἐν δημοσίῳ παρῃτοῦντο τοὺς· + ὑπάτους, καὶ πέμποντες παρεκάλουν μὴ ἐλθεῖν ἐπὶ τὸ δεῖπνον;ʼ ἦ + καὶ τόπον ἔδει τῷ θριαμβεύσαντι κλισίας +κλισίας τὸν Cobetus: καὶ σίαστον + τὸν + ἐντιμότατον ἀποδίδοσθαι καὶ προπομπὴν μετὰ τὸ δεῖπνον; ταῦτα δʼ οὐκ + ἔξεστιν ἑτέρῳ γίγνεσθαι τῶν ὑπάτων παρόντων, ἀλλʼ +ἀλλʼ] ἀλλʼ ἢ? ἐκείνοις. + +

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διὰ τί περιπόρφυρον ὁ δήμαρχος οὐ φορεῖ, + τῶν ἄλλων ἀρχόντων φορούντων;ʼ ἦ, + τὸ παράπαν οὐδʼ ἐστὶν ἄρχων; οὐδὲ γὰρ ῥαβδούχους ἔχουσι οὐδʼ ἐπὶ + δίφρου καθήμενοι χρηματίζουσιν, οὐδʼ ἔτους ἀρχῇ καθάπερ οἱ λοιποὶ πάντες + ἄρχοντες εἰσίασιν, +εἰσίασιν M: εἰσιν + + οὐδὲ παύονται δικτάτωρος + αἱρεθέντος ἀλλὰ πᾶσαν ἀρχὴν ἐκείνου μετατιθέντος εἰς ἑαυτὸν αὐτοὶ + μόνοι διαμένουσιν, ὥσπερ οὐκ ὄντες ἄρχοντες ἀλλʼ ἑτέραν τινὰ τάξιν + ἔχοντες. ὡς δὲ τῶν ῥητόρων ἔνιοι τὴν παραγραφὴν οὐ βούλονται δίκην + εἶναι, τοὐναντίον + τῇ δίκῃ δρῶσαν· ἡ μὲν + γὰρ εἰσάγει καὶ ποιεῖ κρίσιν, ἡ δʼ ἀναιρεῖ καὶ λύει· τὸν αὐτὸν τρόπον + οἴονται τὴν δημαρχίαν κώλυσιν ἀρχῆς μᾶλλον εἶναι καὶ πρὸς + ἀρχὴν ἀντίταξιν ἢ ἀρχήν. + τὸ γὰρ ἐνστῆναι πρὸς δύναμιν ἄρχοντος καὶ τὴν ἄγαν ἐξουσίαν ἀφελεῖν + ἐξουσία καὶ δύναμίς ἐστιν αὐτῆς. ἢ + ταῦτα μὲν ἄν τις εἴποι καὶ τὰ τοιαῦτα χρώμενος εὑρεσιλογίᾳ· +εὑρησιλογίᾳ *: εὑρεσιλογίᾳ + τῆς δὲ + δημαρχίας τὴν γένεσιν ἐκ τοῦ δήμου λαμβανούσης τὸ δημοτικὸν ἰσχυρόν ἐστι, + καὶ μέγα τὸ μὴ μεῖζον φρονεῖν τῶν λοιπῶν ἀλλʼ ὁμοιοῦσθαι καὶ σχήματι + καὶ στολῇ καὶ διαίτῃ τοῖς ἐπιτυγχάνουσι + τῶν πολιτῶν. ὁ γὰρ ὄγκος ὑπάτῳ προσήκει καὶ στρατηγῷ, τὸν δὲ + δήμαρχον, ὡς Γάιος Κουρίων ἔλεγε, καταπατεῖσθαι δεῖ, + καὶ μὴ σεμνὸν εἶναι τῇ ὄψει μηδὲ + δυσπρόσοδον μηδὲ τοῖς πολλοῖς χαλεπόν, ἀλλʼ + ὑπὲρ τῶν ἄλλων +lacuna 18 litt. in E. Fort. supplendum ἀπεχθανόμενον + τοῖς δὲ πολλοῖς εὐμεταχείριστον. ὅθεν οὐδʼ + οἰκίας αὐτοῦ κλείεσθαι νενόμισται θύραν, ἀλλὰ + καὶ νύκτωρ ἀνέῳγε καὶ μεθʼ ἡμέραν ὥσπερ λιμὴν καὶ καταφυγὴ τοῖς + δεομένοις. ὅσῳ δὲ μᾶλλον ἐκταπεινοῦται τῷ σχήματι, +σχήματι W: σώματι + τοσούτῳ μᾶλλον + αὔξεται τῇ δυνάμει. κοινὸν γὰρ αὐτὸν ἀξιοῦσι τῇ χρείᾳ καὶ πᾶσιν + ἐφικτὸν ὥσπερ βωμὸν εἶναι, τῇ δὲ τιμῇ ποιοῦσιν + ἱερὸν καὶ ἅγιον καὶ ἄσυλον· ὅπου κἂν βαδίζων ἐν δημοσίῳ + , lacunam add. X. Supplendane ἐν δημοσίῳ πάθῃ τι, πᾶσι νόμος κέ? cf. Liv. III 55. Dion. Hal. A. R. VI 89 πᾶσι νόμος ἐστὶ καθαίρεσθαι καὶ ἁγνίζεσθαι τὸ σῶμα καθάπερ + μεμιασμένον. + +

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διὰ τί τῶν στρατηγῶν αἱ ῥάβδοι συνδεδεμέναι προσηρτημένων τῶν πελέκεων + φέρονται;ʼ πότερον ὅτι σύμβολόν ἐστι τοῦ μὴ δεῖν + πρόχειρον εἶναι καὶ λελυμένην τὴν ὀργὴν τοῦ ἄρχοντος, ἢ διατριβὴν καὶ + μέλλησιν ἐμποιοῦν τῇ ὀργῇ τὸ λύειν ἀτρέμα τὰς ῥάβδους πολλάκις + ἐποίησε μεταγνῶναι περὶ τῆς κολάσεως; ἐπεὶ δὲ τῆς κακίας τὸ μὲν + ἰάσιμὸν + ἐστι τὸ δʼ ἀνήκεστον, αἱ μὲν + ῥάβδοι νουθετοῦσι τὸ μεταθέσθαι δυνάμενον, οἱ δὲ +οἱ δὲ *: αἱ δὲ + πελέκεις ἀποκόπτουσι + τὸ ἀνουθέτητον.

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διὰ τί τοὺς καλουμένους Βλετονησίους βαρβάρους ὄντας ἄνθρωπον + τεθυκέναι θεοῖς πυθόμενοι, + μετεπέμψαντο τοὺς + ἄρχοντας αὐτῶν ὡς κολάσοντες· ἐπεὶ δὲ νόμῳ τινὶ τοῦτʼ ἐφαίνοντο + πεποιηκότες, ἐκείνους μὲν ἀπέλυσαν, ἐκώλυσαν δὲ + πρὸς· τὸ λοιπόν· αὐτοὶ δʼ οὐ πολλοῖς ἔτεσιν ἔμπροσθεν δύο μὲν + ἄνδρας δύο δὲ γυναῖκας ἐν τῇ βοῶν ἀγορᾷ λεγομένῃ, τοὺς μὲν + Ἕλληνας, τοὺς δὲ Γαλάτας, ζῶντας κατώρυξαν; + φαίνεται γὰρ ἄτοπον ταῦτα μὲν ποιεῖν αὐτούς, ἐπιτιμᾶν δὲ βαρβάροις + ὡς οὐχ ὅσια ποιοῦσι. πότερον τὸ μὲν θεοῖς θύειν ἀνθρώπους; + ἀνόσιον ἡγοῦντο, τὸ + + δὲ δαίμοσιν ἀναγκαῖον· ἢ τοὺς μὲν ἔθει καὶ νόμῳ τοῦτο πράττοντας + ἁμαρτάνειν ἐνόμιζον, αὐτοὶ δὲ + προσταχθέντες + ἐκ τῶν Σιβυλλείων ἔπραξαν; λέγεται γὰρ Ἐλβίαν τινὰ παρθένον ὀχουμένην + ἐφʼ ἵππου βληθῆναι κεραυνῷ, καὶ γυμνὸν μὲν εὑρεθῆναι κείμενον τὸν + ἵππον, γυμνὴν δʼ αὐτὴν ὡς ἐπίτηδες ἀνηγμένου τοῦ χιτῶνος ἀπὸ τῶν + ἀπορρήτων, ὑποδημάτων + δὲ καὶ δακτυλίων καὶ + κεκρυφάλου διερριμμένων χωρὶς ἄλλων ἀλλαχόθι, +ἀλλαχόθι] ἀλλαχόσε? τοῦ δὲ στόματος ἔξω + προβεβληκότος τὴν γλῶσσαν. ἀποφηναμένων δὲ τῶν + μάντεων δεινὴν μὲν αἰσχύνην ταῖς ἱεραῖς + παρθένοις εἶναι καὶ γενήσεσθαι περιβόητον, ἅψεσθαι δέ τινα + καὶ ἱππέων ὕβριν, ἐμήνυσε βαρβάρου +βαρβάρου] βάρβαρος Madvigius τινὸς ἱππικοῦ + θεράπων τρεῖς παρθένους τῶν ἑστιάδων, Αἰμιλίαν καὶ Λικινίαν καὶ + Μαρκίαν, +Μαρχίαν W: μαρτίαν + ὑπὸ ταὐτὸ διεφθαρμένας καὶ συνούσας πολὺν χρόνον ἀνδράσιν, ὧν + εἷς ἦν Βουτέτιος +Βουτέτιος] Βετούτιος? βάρβαρος +βάρβαρος] Βάρρος W τοῦ μηνυτοῦ δεσπότης. ἐκεῖναι + μὲν οὖν ἐκολάσθησαν ἐξελεγχθεῖσαι, τῆς δὲ πράξεως + δεινῆς φανείσης, ἔδοξεν ἀνερέσθαι +ἀνερέσθαι X: ἀναιρεῖσθαι + τὰ Σιβύλλεια τοὺς + ἱερεῖς. εὑρεθῆναι δέ φασι χρησμοὺς ταῦτά τε + προδηλοῦντας ὡς ἐπὶ κακῷ γενησόμενα, καὶ + προστάττοντας ἀλλοκότοις τισὶ δαίμοσι καὶ ξένοις ἀποτροπῆς ἕνεκα τοῦ + ἐπιόντος προέσθαι δύο μὲν Ἕλληνας, + δύο δὲ + Γαλάτας ζῶντας; αὐτόθι κατορυγέντας.

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διὰ τί τὴν τῆς ἡμέρας ἀρχὴν ἐκ μέσης νυκτὸς λαμβάνουσι πότερον + ὅτι ἡ πολιτεία στρατιωτικὴν ἐν ἀρχῇ σύνταξιν εἶχε, τὰ δὲ πολλὰ νύκτωρ + ἐν ταῖς στρατείαις προλαμβάνεται τῶν χρησίμων· ἢ + πράξεως; μὲν ἀρχὴν ἐποιοῦντο τὴν ἀνατολήν, παρασκευῆς δὲ τὴν + νύκτα; δεῖ γὰρ παρασκευασαμένους πράττειν, ἀλλὰ μὴ παρασκευάζεσθαι + πράττοντας, ὡς Μύσων πρὸς Χίλωνα τὸν σοφὸν εἰπεῖν λέγεται ἐν + χειμῶνι +ἐν χειμῶνι] χειμῶνος? θρίνακα τεκταινόμενος. + ἢ καθάπερ ἡ μεσημβρία + πέρας ἐστὶ τοῖς + πολλοῖς τοῦ τὰ δημόσια καὶ σπουδαῖα πράττειν, οὕτως ἀρχὴν ἔδοξε + ποιεῖσθαι τὸ μεσονύκτιον; τεκμήριον δὲ τούτου μέγα τὸ μὴ ποιεῖσθαι + Ῥωμαῖον ἄρχοντα συνθήκας μηδʼ ὁμολογίας μετὰ μέσον ἡμέρας. ἢ δύσει + μὲν καὶ ἀνατολῇ λαμβάνειν + ἀρχὴν ἡμέρας + καὶ τελευτὴν οὐ δυνατόν ἐστιν; ὡς μὲν γὰρ οἱ πολλοὶ τῇ αἰσθήσει + διορίζουσιν ἡμέρας μὲν ἀρχὴν τὴν πρώτην ἀνάσχεσιν τοῦ ἡλίου, νυκτὸς δὲ + τὴν τελευταίαν +τὴν τελευταίαν *: τελευταίαν + ἀπόκρυψιν λαμβάνοντες, + οὐχ ἕξομεν ἰσημερίαν, ἀλλʼ ἣν μάλιστα τῇ + ἡμέρᾳ + νύκτα παρισοῦσθαι δοκοῦμεν, αὕτη τῆς + ἡμέρας ἐλάττων φανεῖται τῷ τοῦ ἡλίου μεγέθει. ὃ δʼ αὖ πάλιν οἱ + μαθηματικοὶ ταύτην ἰώμενοι τὴν ἀτοπίαν τίθενται, τὸ + τοῦ ἡλίου κέντρον, ὅταν ἅψηται τοῦ ὁρίζοντος, ἡμέρας διορισμὸν εἶναι + καὶ νυκτός, ἀναίρεσίς ἐστι τῆς ἐναργείας. συμβήσεται γάρ, ἔτι πολλοῦ + φωτὸς ὑπὲρ γῆν ὄντος καὶ τοῦ ἡλίου καταλάμποντος ἡμᾶς, + μηδέπω ἡμέραν ὁμολογεῖν ἀλλʼ ἔτι νύκτα εἶναι. + ἐπεὶ τοίνυν ἐν ταῖς ἀνατολαῖς καὶ δύσεσι τοῦ ἡλίου δύσληπτός ἐστιν ἡ + ἀρχὴ διὰ τὰς εἰρημένας ἀλογίας, ἀπολείπεται τὸ μεσουρανοῦν ἢ τὸ + ἀντιμεσουρανοῦν + αὐτοῦ. + λαμβάνειν ἀρχήν. βέλτιον δὲ τὸ δεύτερον· + + φέρεται γὰρ ἐκ μεσημβρίας ἐπὶ τὰς δύσεις ἀφʼ ἡμῶν, ἐκ δὲ μεσονυκτίου + πρὸς ἡμᾶς ἐπὶ τὰς ἀνατολάς.

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διὰ τί τὰς γυναῖκας οὔτʼ ἀλεῖν εἴων οὔτʼ ὀψοποιεῖν τὸ + παλαιόν;ʼ ἦ τὰς συνθήκας διαμνημονεύοντες, ἂς ἐποιήσαντο πρὸς τοὺς + Σαβίνους; ἐπεὶ + γὰρ ἥρπασαν τὰς θυγατέρας + αὐτῶν εἶτα πολεμήσαντες διηλλάγησαν, ἐν ταῖς ἄλλαις ὁμολογίαις καὶ + τοῦτʼ ἐγράφη, μήτʼ ἀλεῖν ἀνδρὶ Ῥωμαίῳ γυναῖκα μήτε μαγειρεύειν.

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διὰ τί τοῦ Μαΐου μηνὸς οὐκ ἄγονται γυναῖκας;ʼ πότερον ὅτι μέσος ἐστὶ τοῦ Ἀπριλλίου καὶ + τοῦ +Ἰουνίου μηνός, + ὧν τὸν μὲν Ἀφροδίτης τὸν δʼ Ἥρας, γαμηλίων θεῶν, ἱερὸν νομίζοντες + προλαμβάνουσι μικρὸν ἢ περιμένουσιν ἢ ὅτι τῷ μηνὶ τούτῳ τὸν μέγιστον + ποιοῦνται τῶν καθαρμῶν, νῦν μὲν εἴδωλα + + ῥιπτοῦντες ἀπὸ τῆς γεφύρας εἰς τὸν ποταμὸν πάλαι δʼ ἀνθρώπους; διὸ καὶ + τὴν Φλαμινίκαν, ἱερὰν τῆς Ἥρας εἶναι δοκοῦσαν, νενόμισται σκυθρωπάζειν, + μήτε λουομένην τηνικαῦτα μήτε κοσμουμένην. ἢ ὅτι πολλοὶ Λατίνων ἐν τῷ + μηνὶ τούτῳ τοῖς κατοιχομένοις + ἐναγίζουσι; καὶ διὰ + τοῦτʼ ἴσως Ἑρμῆν ἐν αὐτῷ σέβονται καὶ Μαίας +Μαίας *: μαϊας. cf. Festus v. Maius ἐπώνυμός ἐστιν. ἤ, + καθάπερ ἔνιοι λέγουσιν, ὁ μὲν Μάιος,· ἀπὸ τῆς πρεσβυτέρας, ὁ δʼ + Ἰούνιος ἀπὸ τῆς νεωτέρας ἡλικίας ὠνόμασται; + γάμῳ δʼ ἁρμοδιώτερον τὸ νέον, ὡς καὶ Εὐριπίδης φησὶν + ἀλλʼ +ἀλλʼ ἢ] Nauck. p. 294 ἢ τὸ γῆρας τὴν Κύπριν χαίρειν ἐᾷ, +ἥ τʼ Ἀφροδίτη τοῖς γέρουσιν ἄχθεται. + οὐ γαμοῦσιν οὖν ἐν τῷ Μαΐῳ, περιμένοντες τὸν +Ἰούνιον, ὃς εὐθύς ἐστι μετὰ τὸν Μάιον.

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διὰ τί τῶν γαμουμένων αἰχμῇ δορατίου τὴν κόμην διακρίνουσιν ἆρα + σύμβολόν ἐστι τοῦτο τοῦ βίᾳ καὶ μετὰ πολέμου γαμηθῆναι τὰς πρώτας, + ἢ μανθάνουσιν + ἀνδράσι συνοικοῦσαι, μαχίμοις καὶ + πολεμικοῖς + ἄθρυπτον καὶ ἄθηλυν καὶ ἀφελῆ προσίεσθαι καλλωπισμόν; ὥσπερ ὁ + Λυκοῦργος ἀπὸ πρίονος καὶ πελέκεως κελεύσας τὰ θυρώματα ταῖς οἰκίαις + ποιεῖν καὶ τὰς ὀροφάς, ἄλλῳ δὲ μὴ χρῆσθαι τὸ παράπαν ἐργαλείῳ, πᾶσαν + ἐξέβαλε περιεργίαν καὶ + πολυτέλειαν. ἢ τὴν + διάστασιν αἰνίττεται τὸ γιγνόμενον, ὡς μόνῳ σιδήρῳ τοῦ γάμου + διακριθησομένου; ἢ τὰ μὲν πλεῖστα τῶν γαμικῶν εἰς τὴν Ἥραν ἀνῆπτο; + Ἥρας δʼ ἱερὸν τὸ δόρυ νενόμισται, καὶ τῶν ἀγαλμάτων αὐτῆς δόρατι + στηρίζεται τὰ πλεῖστα καὶ +Κυρῖτις ἡ θεὸς + ἐπωνόμασται, τὸ γὰρ δόρυ κύριν +κύριν X: κοῦριν + + ἐκάλουν οἱ παλαιοί· διὸ καί φασι Κυρῖνον +κύριν mei codd. ὀνομασθῆναι τὸν Ἐνυάλιον. + +

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διὰ τί τὸ τελούμενον εἰς θέας +θέας X: θεὰς + Λοῦκαρ καλοῦσιν ἦ ὅτι πολλὰ + ἔστιν ἄλση +ἄλση X: ἄλλα + περὶ τὴν πόλιν ἀνειμένα θεοῖς, ἃ καλοῦσι λούκους, καὶ τὴν ἀπὸ τούτων πρόσοδον εἰς τὰς θέας +θέας X: θεὰς + ἀνήλισκον; + +

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διὰ τί τὰ Κυρινάλια μωρῶν ἑορτὴν ὀνομάζουσιν ἦ ὅτι τὴν ἡμέραν + ταύτην ἀποδεδώκεσαν, ὡς Ἰόβας +Ἰόβας] Mueller. 3 p. 470 φησί, τοῖς τὰς αὑτῶν φατρίας ἀγνοοῦσιν; + ἢ τοῖς μὴ θύσασιν, ὥσπερ οἱ λοιποί, κατὰ φυλὰς ἐν τοῖς Φουρνικαλίοις + διʼ ἀσχολίαν ἢ ἀποδημίαν ἢ + ἄγνοιαν ἐδόθη + τῇ ἡμέρᾳ ταύτῃ τὴν ἑορτὴν ἐκείνην ἀπολαβεῖν; + +

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διὰ τί τῷ Ἡρακλεῖ γιγνομένης θυσίας, ἄλλον οὐδένα θεῶν ὀνομάζουσιν + οὐδὲ φαίνεται κύων ἐντὸς τῶν περιβόλων, ὡς Βάρρων ἱστόρηκεν; ἦ + θεὸν μὲν + ἄλλον οὐκ ὀνομάζουσι διὰ τὸ + τοῦτον ἡμίθεον νομίζειν; ὡς δέ φασιν ἔνιοι, καὶ μετὰ τῶν ἀνθρώπων + ὄντος ἔτι βωμὸν ἱδρύσασθαι τὸν Εὔανδρον αὐτοῦ καὶ θυσίαν προσαγαγεῖν. + κυνὶ δὲ πάντων μάλιστα τῶν ζῴων ἐπολέμησε· καὶ γὰρ οὗτος +οὗτος] ὁ Ὄρθος Wehlius αὐτῷ ἀεὶ +ἀεὶ] φασι? + πολλὰ + + πράγματα παρέσχε καὶ ὁ + Κέρβερος· καὶ ἐπὶ πᾶσι, τοῦ Λικυμνίου παιδὸς Οἰωνοῦ διὰ κύνα + φονευθέντος ὑπὸ τῶν Ἱπποκοωντιδῶν, ἀναγκασθεὶς μάχην συνάψαι τῶν τʼ + ἄλλων φίλων πολλοὺς ἀπέβαλε καὶ τὸν ἀδελφὸν Ἰφικλέα. + +

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διὰ τί τοῖς πατρικίοις οὐκ ἐξῆν περὶ τὸ Καπετώλιον, +Καπετώλιον * hic et infra: καπιτώλιον + κατοικεῖν;ʼ πότερον ὅτι Μᾶρκος Μάλλιος +Μάλλιος *: μάλιος + + αὐτόθι κατοικῶν + ἐπεχείρησε τυραννίδι, διʼ +διʼ M ὃν ἀπὼμοτόν φασιν εἶναι τῷ οἴκῳ μηδενὶ + Μαλλίων +Μαλλίων *: μαλίων + ὄνομα Μᾶρκον γενέσθαι· ἢ παλαιὸς ἦν φόβος οὗτος; Ποπλικόλαν + γοῦν ἄνδρα δημοτικώτατον οὐκ ἐπαύσαντο διαβάλλοντες μὲν οἱ δυνατοὶ + δεδιότες δʼ οἱ πολλοί, μέχρι οὗ τὴν οἰκίαν αὐτὸς κατέσκαψεν ἐπικεῖσθαι + τῇ ἀγορᾷ δοκοῦσαν.

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διὰ τί τῷ σώσαντι πολίτην ἐν πολέμῳ δρύινον + διδόασι στέφανον;ʼ πότερον ὅτι + πανταχοῦ καὶ ῥᾳδίως ἔστιν εὐπορῆσαι δρυὸς ἐπὶ στρατείας, ἢ ὅτι + Διὸς καὶ Ἥρας ἱερὸς ὁ στέφανός ἐστιν, οὓς πολιούχους νομίζουσιν; ἢ + παλαιὸν ἀπʼ Ἀρκάδων τὸ ἔθος, οἷς ἔστι τις συγγένεια πρὸς τὴν δρῦν; + πρῶτοι γὰρ ἀνθρώπων γεγονέναι δοκοῦσιν ἐκ γῆς, ὥσπερ ἡ δρῦς τῶν φυτῶν. +

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διὰ τί γυψὶ χρῶνται μάλιστα πρὸς τοὺς οἰωνισμούς;ʼ πότερον ὅτι + καὶ Ῥωμύλῳ δώδεκα γῦπες ἐφάνησαν ἐπὶ τῇ κτίσει τῆς Ῥώμης, ἢ ὅτι + τῶν ὀρνίθων ἥκιστα συνεχὴς καὶ συνήθης οὗτος; οὐδὲ γὰρ νεοττιᾷ γυπὸς + ἐντυχεῖν ῥᾳδίως ἔστιν, ἀλλὰ πόρρωθέν ποθεν ἐξαπίνης καταίρουσι· διὸ + καὶ σημειώδης ἡ ὄψις αὐτῶν ἐστιν. ἢ καὶ τοῦτο παρʼ Ἡρακλέους ἔμαθον; + εἰ λέγει ἀληθῶς Ἡρόδωρος, +Ἡρόδωρος] Mueller. 2 p. 31 ὅτι πάντων μάλιστα γυψὶν ἐπὶ πράξεως ἀρχῇ + φανεῖσιν ἔχαιρεν Ἡρακλῆς, ἡγούμενος δικαιότατον εἶναι τὸν γῦπα τῶν + σαρκοφάγων πάντων· πρῶτον μὲν γὰρ οὐδενὸς ἅπτεται ζῶντος οὐδʼ + ἀποκτίννυσιν ἔμψυχον οὐδὲν ὡς ἀετοὶ καὶ ἱέρακες καὶ τὰ νυκτίνομα· + χρῆται δὲ τοῖς ἄλλως +ἄλλως W: ἄλλοις + ἀποθανοῦσιν. ἔπειτα καὶ τούτων + τὰ ὁμόφυλα παρίησι· πετεινοῦ γὰρ οὐδεὶς ἑώρακε γῦπα γευόμενον, ὡς + ἀετοὶ καὶ ἱέρακες μάλιστα τὰ συγγενῆ διώκουσι καὶ κόπτουσι. καίτοι κατʼ + Αἰσχύλον +Αἰσχύλον Suppl. 223 + ὄρνιθος ὄρνις πῶς ἂν ἁγνεύοι φαγών; + ἀνθρώποις θʼ ὡς ἔπος εἰπεῖν ἀβλαβέστατός ἐστιν, οὔτε καρπὸν + ἀφανίζων οὔτε φυτὸν οὐδὲ ζῷον +οὐδὲ ζῷον *: οὔτε ζῷον + ἥμερον κακουργῶν. εἰ δʼ ὡς Αἰγύπτιοι + μυθολογοῦσι θῆλυ πᾶν τὸ γένος ἐστὶ καὶ κυΐσκονται δεχόμενοι καταπνέοντα + τὸν ἀπηλιώτην ὥσπερ τὰ δένδρα τὸν ζέφυρον, καὶ παντάπασιν ἀπλανῆ τὰ + σημεῖα καὶ βέβαια γίγνεσθαι πιθανόν ἐστιν ἀπʼ αὐτῶν. ἐν δὲ τοῖς ἄλλοις + αἱ περὶ τὰς ὀχείας σοβήσεις ἔτι δʼ ἁρπαγαὶ καὶ φυγαὶ καὶ διώξεις πολὺ + τὸ θορυβῶδες καὶ ἀκατάστατον ἔχουσι.

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διὰ τί τοῦ Ἀσκληπιοῦ τὸ ἱερὸν ἔξω τῆς + πόλεώς ἐστι;ʼ πότερον ὅτι τὰς ἔξω + διατριβὰς ὑγιεινοτέρας ἐνόμιζον εἶναι τῶν ἐν ἄστει· καὶ γὰρ Ἕλληνες + ἐν τόποις καὶ καθαροῖς καὶ ὑψηλοῖς ἐπιεικῶς ἱδρυμένα τὰ Ἀσκληπιεῖα + ἔχουσιν· ἢ ὅτι τὸν θεὸν ἐξ Ἐπιδαύρου μετάπεμπτον ἥκειν νομίζουσιν; + Ἐπιδαυρίοις δʼ οὐ κατὰ πόλιν ἀλλὰ πόρρω τὸ Ἀσκληπιεῖον +Ἀσκληπιεῖα - Ἀσκληπιεῖον *: ἀσκληπίεια - ἀσκληπίειον + ἐστιν. ἢ ὅτι + τοῦ δράκοντος ἐκ τῆς τριήρους κατὰ τὴν νῆσον ἀποβάντος καὶ ἀφανισθέντος + αὐτὸν ᾤοντο τὴν ἵδρυσιν ὑφηγεῖσθαι τὸν θεόν;

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διὰ τί νενόμισται τοὺς ἁγνεύοντας ὀσπρίων + ἀπέχεσθαι πότερον, ὡς οἱ Πυθαγορικοὶ τοὺς μὲν κυάμους ἀφωσιοῦντο + διὰ τὰς λεγομένας αἰτίας, τὸν + δὲ λάθυρον καὶ τὸν ἐρέβινθον ὡς παρωνύμους τοῦ ἐρέβους καὶ + τῆς λήθης· ἢ ὅτι πρὸς τὰ περίδειπνα + καὶ + τὰς προκλήσεις τῶν νεκρῶν μάλιστα χρῶνται τοῖς ὀσπρίοις; ἢ μᾶλλον ὅτι + δεῖ πρὸς τὰς ἁγνείας καὶ ἁγιστείας καθαρὰ καὶ λιτὰ τὰ σώματα ἔχειν; + ἔστι δὲ τὰ ὄσπρια πνευματώδη καὶ περίσσευμα +περίσσευμα] περίσσωμα? ποιεῖ πολλῆς καθάρσεως + δεόμενον. ἢ ὅτι καὶ πρὸς συνουσίαν + παρορμᾷ + διὰ τὸ φυσῶδες καὶ πνευματικόν;

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διὰ τί τῶν παναγῶν παρθένων τὰς διαφθαρείσας + ἄλλως οὐ κολάζουσιν, ἀλλὰ +ἀλλὰ] ἀλλʼ ἢ? ζώσας + κατορύττουσι;ʼ πότερον ὅτι καίουσι τοὺς ἀποθανόντας, θάπτειν δὲ + πυρὶ τὴν τὸ πῦρ τὸ θεῖον ὁσίως μὴ φυλάξασαν + οὐκ ἦν δίκαιον· ἢ σῶμα ταῖς μεγίσταις καθωσιωμένον ἁγιστείαις + ἀναιρεῖν καὶ προσφέρειν ἱερᾷ γυναικὶ χεῖρας οὐ θεμιτὸν ἐνόμιζον; αὐτὴν + οὖν ἀποθανεῖν μηχανώμενοι διʼ αὑτῆς, κατεβίβαζον ὑπὸ γῆν εἰς οἴκημα + πεποιημένον, ὅπου καὶ λύχνος ἔκειτο + + καιόμενος καὶ ἄρτος καὶ γάλακτός τι καὶ ὕδατος· + εἶτα γῇ τὸ οἴκημα κατέκρυπτον ἄνωθεν. + καὶ οὐδὲ τοῦτον τὸν τρόπον ἀφοσιωσάμενοι τὴν δεισιδαιμονίαν ἐκπεφεύγασιν, + ἀλλὰ μέχρι νῦν ἐναγίζουσιν οἱ ἱερεῖς ἐπεῖ βαδίζοντες ἐπὶ τὸν τόπον. +

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διὰ τί ταῖς Δεκεμβρίαις +Δεκεμβρίαις pro Ὀκτωβρίαις aut ipsius aut librarii errori debeatur W εἰδοῖς ἱπποδρομίας γενομένης ὁ νικήσας + δεξιόσειρος +δεξιόσειρος Abreschius: δεξιὸς ἱερὸς + Ἄρει θύεται, καὶ τὴν μὲν οὐρὰν + ἀποκόψας τις ἐπὶ τὴν Ῥηγίαν +Ῥηγίαν Vit. Num. c. 14: ῥήγειναν + καλουμένην κομίζει καὶ τὸν βωμὸν + αἱμάσσει, περὶ δὲ τῆς κεφαλῆς οἱ μὲν ἀπὸ τῆς ἱερᾶς ὁδοῦ λεγομένης + οἱ δʼ ἀπὸ τῆς Συβούρης +Συβούρης *: σιβούρης + καταβάντες διαμάχονται πότερον, + ὡς ἔνιοι λέγουσιν, ἵππῳ τὴν Τροίαν ἡλωκέναι + νομίζοντες ἵππον κολάζουσιν, ἅτε δὴ καὶ γεγονότες + +Τρώων +Τρώων] cf. Hom. Σ 337 et passim ἀγλαὰ τέκνα μεμιγμένα παισὶ Λατίνων· + ἢ ὅτι θυμοειδὲς καὶ πολεμικὸν καὶ ἀρήιον ὁ ἵππος + ἐστὶ τὰ δὲ προσφιλῆ μάλιστα καὶ πρόσφορα θύουσι τοῖς θεοῖς, ὁ + δὲ νικήσας θύεται διὰ τὸ νίκης καὶ κράτους οἰκεῖον εἶναι τὸν θεόν; ἢ + μᾶλλον ὅτι τοῦ θεοῦ στάσιμον τὸ ἔργον ἐστὶ καὶ νικῶσιν οἱ μένοντες ἐν + τάξει τοὺς μὴ μένοντας ἀλλὰ φεύγοντας, καὶ + + κολάζεται τὸ τάχος ὡς δειλίας ἐφόδιον, καὶ μανθάνουσι συμβολικῶς ὅτι + σωτήριον οὐκ ἔστι τοῖς φεύγουσι;

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διὰ τί οἱ τιμηταὶ τὴν ἀρχὴν παραλαβόντες οὐδὲν ἄλλο πράττουσι + πρότερον +πρότερον Madvigius: πρῶτον + ἢ τὴν τροφὴν ἀπομισθοῦσι + + τῶν ἱερῶν χηνῶν + καὶ τὴν γάνωσιν τοῦ ἀγάλματος;ʼ πότερον ἀπὸ τῶν εὐτελεστάτων + ἀρχόμενοι καὶ μὴ πολλῆς δεομένων δαπάνης μηδὲ πραγματείας, ἢ παλαιά τις + αὕτη χάρις ἀπομνημονεύεται τοῖς ζῴοις ἀπὸ τῶν Κελτικῶν, ὅτι τοὺς + βαρβάρους + ὑπερβαίνοντας ἤδη τὸ περιτείχισμα + τοῦ Καπετωλίου νύκτωρ οἱ χῆνες ᾔσθοντο τῶν κυνῶν καθευδόντων καὶ βοῇ τοὺς φύλακας ἐπήγειραν; ἢ φύλακες ὄντες οἱ + τιμηταὶ τῶν μεγίστων, καὶ προσῆκον ἐπισκοπεῖν καὶ πολυπραγμονεῖν αὐτοῖς + ἱερὰ καὶ δημόσια καὶ βίους καὶ ἤθη καὶ διαίτας, τὸ φυλακτικώτατον ζῷον + εὐθὺς ἐν λόγῳ τίθενται, καὶ ἅμα τῇ + τούτων ἐπιμελείᾳ προτρέπονται τοὺς πολίτας μὴ ἀμελεῖν μηδὲ + ῥᾳθυμεῖν τῶν ἱερῶν; ἡ δὲ + γάνωσις τοῦ ἀγάλματος ἀναγκαία· ταχὺ γὰρ ἐξανθεῖ τὸ μίλτινον, ᾧ τὰ + παλαιὰ τῶν ἀγαλμάτων ἔχρωζον. + +

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διὰ τί τῶν ἄλλων ἱερέων τὸν καταδικασθέντα καὶ φυγόντα παύοντες + ἕτερον αἱροῦνται, τοῦ δʼ αὔγουρος, ἕως ζῇ, κἂν ἐπὶ τοῖς + μεγίστοις ἀδικήμασι καταγνῶσιν, οὐκ ἀφαιροῦνται τὴν ἱερωσύνην αὔγουρασ δὲ τοὺς ἐπὶ τῶν οἰωνῶν καλοῦσι;ʼ πότερον, + ὡς ἔνιοι λέγουσι, βούλονται μηδένα τὰ τῶν + ἱερῶν ἀπόρρητα γιγνώσκειν, ὃς οὐκ ἔστιν ἱερεύς· ἢ κατειλημμένον + ὅρκοις τὸν αὔγουρα μηδενὶ φράσειν τὰ τῶν ἱερῶν +ἱερῶν *: ἱερέων + ἀπολῦσαι τῶν ὅρκων οὐ + θέλουσιν + ἰδιώτην + γενόμενον; +γενόμενον *: γινόμενον + ἢ τιμῆς οὐκ ἔστιν οὐδʼ ἀρχῆς + + ἀλλʼ ἐπιστήμης ὄνομα καὶ τέχνης ὁ αὔγουρ; ὅμοιον οὖν τῷ τὸν + μουσικὸν ἀποψηφίσασθαι μουσικὸν μὴ εἶναι καὶ τὸν ἰατρὸν ἰατρὸν τὸ + κωλύειν μάντιν εἶναι τὸν μάντιν, ἀφελέσθαι μὴ δυναμένους τὴν δύναμιν + αὐτοῦ, κἂν ἀφέλωνται τὴν προσηγορίαν. ἄλλον δʼ + οὐ καθιστᾶσιν, εἰκότως τὸν ἐξ ἀρχῆς ἀριθμὸν τῶν αὐγούρων + φυλάττοντες.

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διὰ τί ταῖς Αὐγούσταις εἰδοῖς, Σεξτιλίαις δὲ πρότερον λεγομέναις, + ἑορτάζουσιν αἵ τε δοῦλαι + καὶ οἱ δοῦλοι + πάντες, αἱ δὲ γυναῖκες μάλιστα ῥύπτεσθαι τὰς κεφαλὰς καὶ καθαίρειν + ἐπιτηδεύουσιν;ʼ ἦ διὰ τὸ +τὸ *: τὸν + Σερούιον τὸν βασιλέα κατὰ ταύτην τὴν + ἡμέραν ἐξ αἰχμαλώτου γενέσθαι θεραπαινίδος ἄδειαν + ἔργων ἔχουσιν οἱ θεράποντες, τὸ δὲ πλύνειν τὰς κεφαλὰς + ἀρξάμενον ἀπὸ τῶν θεραπαινίδων διὰ τὴν ἑορτὴν ἄχρι τῶν ἐλευθέρων + προῆλθεν;

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διὰ τί κοσμοῦσι τοὺς παῖδας τοῖς περιδεραίοις, ἃ βούλλας καλοῦσι;ʼ πότερον ἐπὶ τιμῇ τῶν + ἡρπασμένων γυναικῶν, + ὥσπερ ἄλλα πολλά, καὶ τοῦτʼ ἐψηφίσαντο τοῖς ἐξ αὐτῶν γεννωμένοις + ὑπάρχειν; ἢ τὴν Ταρκυνίου τιμῶντες ἀνδραγαθίαν; λέγεται + γὰρ ἔτι παῖς ὢν ἐν τῇ + μάχῃ τῇ πρὸς Λατίνους ἅμα καὶ Τυρρηνοὺς ἐμβαλεῖν εἰς τοὺς πολεμίους, + ἀπορρυεὶς + δὲ τοῦ ἵππου καὶ τοὺς + ἐπιφερομένους ἰταμῶς ὑποστὰς ἐπιρρῶσαι τοὺς Ῥωμαίους· γενομένης δὲ + λαμπρᾶς τροπῆς τῶν πολεμίων καὶ μυρίων ἑξακισχιλίων ἀναιρεθέντων, τοῦτο + λαβεῖν ἀριστεῖον παρὰ τοῦ πατρὸς καὶ βασιλέως. ἢ τοῖς παλαιοῖς οἰκετῶν + μὲν ἐρᾶν ὥραν ἐχόντων οὐκ ἦν ἄδοξον + οὐδʼ αἰσχρόν, ὡς ἔτι νῦν αἱ κωμῳδίαι μαρτυροῦσιν ἐλευθέρων δὲ παίδων + ἰσχυρῶς ἀπείχοντο, καὶ ὅπως μηδὲ γυμνοῖς ἐντυχόντες ἀμφιγνοήσειαν, + ἐφόρουν οἱ παῖδες + τὸ + παράσημον; ἢ καὶ πρὸς,· ἀταξίαν +ἀταξίαν Abreschius: εὐταξίαν + ἐστὶ φυλακτήριον + τοῦτο, καὶ τρόπον τινὰ τοῦ ἀκολάστου χαλινός, αἰσχυνομένων + ἀνδροῦσθαι πρὶν ἢ τὸ παιδικὸν ἀποθέσθαι παράσημον; ὃ μὲν γὰρ οἱ περὶ + Βάρρωνα λέγουσιν οὐ πιθανόν ἐστι, τῆς βούλλης ὑπὸ + Αἰολέων βόλλας προσαγορευομένης, τοῦτο σύμβολον εὐβουλίας περιτίθεσθαι + τοὺς παῖδας. ἀλλʼ ὅρα μὴ καὶ τοῦτο διὰ τὴν σελήνην φοροῦσι. τὸ γὰρ + φαινόμενον σχῆμα + τῆς σελήνης, ὅταν ἦ + διχόμηνος, οὐ σφαιροειδὲς ἀλλὰ φακοειδές ἐστι καὶ δισκοειδές, ὡς δʼ + Ἐμπεδοκλῆς οἴεται, καὶ τὸ ὑποκείμενον.

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διὰ τί τῶν παίδων τοῖς μὲν ἄρρεσιν ἐναταίοις, + τοῖς δὲ θήλεσιν ὀγδοαίοις + τὰ ὀνόματα τίθενται;ʼ ἦ τὸ μὲν προτέροις τοῖς θήλεσιν αἰτίαν + ἔχει τὴν φύσιν; καὶ γὰρ αὔξεται τὸ θῆλυ καὶ ἀκμάζει καὶ τελειοῦται + πρότερον τοῦ ἄρρενος. τῶν δʼ ἡμερῶν τὰς μετὰ τὴν ἑβδόμην λαμβάνουσιν ἡ + γὰρ ἑβδόμη σφαλερὰ τοῖς νεογνοῖς πρός τε τἄλλα +τἄλλα *: τὰ ἄλλα + καὶ + τὸν ὀμφαλόν· ἑβδομαῖος γὰρ ἀπολύεται τοῖς πλείστοις· ἕως δʼ +δʼ] δʼ ἂν? + ἀπολυθῇ, φυτῷ μᾶλλον ἢ ζῴῳ προσέοικε τὸ νήπιον. ἢ καθάπερ οἱ + Πυθαγορικοὶ τοῦ ἀριθμοῦ τὸν μὲν ἄρτιον θῆλυν ἄρρενα δὲ τὸν περιττὸν + ἐνόμιζον; + γόνιμος γάρ + ἐστι καὶ κρατεῖ τοῦ ἀρτίου συντιθέμενος. + καὶ + διαιρουμένων εἰς τὰς μονάδας ὁ μὲν ἄρτιος καθάπερ τὸ θῆλυ χώραν μεταξὺ + κενὴν ἐνδίδωσι, τοῦ δὲ περιττοῦ μόριον ἀεί τι πλῆρες ὑπολείπεται· διὸ + τὸν μὲν ἄρρενι τὸν δὲ θήλει πρόσφορον νομίζουσιν. ἦ ὅτι τῶν ἀριθμῶν + ἁπάντων τὰ μὲν + ἐννέα πρῶτός ἐστι + τετράγωνος ἀπὸ περιττοῦ καὶ τελείου τῆς τριάδος, τὰ δʼ ὀκτὼ πρῶτος κύβος + ἀπὸ ἀρτίου τῆς δυάδος; δεῖ δὲ τὸν μὲν ἄνδρα +ἄνδρα Polus τετράγωνον εἶναι καὶ + περιττὸν καὶ τέλειον, τὴν δὲ γυναῖκα καθάπερ τὸν κύβον + ἑδραῖον καὶ οἰκουρὸν καὶ δυσμετακίνητον. + τούτῳ +τούτῳ W: τοῦτο + δὲ προσληπτέον, ὅτι τὰ μὲν ὀκτὼ + κύβος ἐστὶν ἀπὸ δυάδος, τὰ δʼ ἐννέα τετράγωνος ἀπὸ τριάδος· χρῶνται δὲ + δυσὶ μὲν ὀνόμασιν αἱ θήλειαι + τρισὶ δʼ οἱ + ἄρρενες

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διὰ τί τοὺς ἀπάτορας σπορίουσ υἱοὺς καλοῦσιν;ʼ οὐ γάρ, ὡς + Ἕλληνες νομίζουσι καὶ λέγουσιν οἱ ῥήτορες ἐν ταῖς δίκαις, συμφορητοῦ + τινος καὶ κοινοῦ σπέρματος γεγόνασιν, ἀλλʼ ἔστιν ὁ Σπόριος + τῶν πρώτων ὀνομάτων, ὡς ὁ Σέξτος καὶ ὁ Δέκιμος + καὶ ὁ Γάιος. τὰ δὲ πρῶτα τῶν ὀνομάτων οὐχ ὁλογραφοῦσιν ἀλλʼ ἢ διʼ + ἑνὸς γράμματος, ὡς τὸν Τίτον καὶ τὸν Λούκιον καὶ τὸν Μάρκον· ἢ διὰ + δυεῖν, ὡς τὸν Τιβέριον +Τιβέριον X: βέρριον + καὶ τὸν Γναῖον· ἢ διὰ τριῶν, ὡς τὸν +Σέξτον καὶ τὸν Σερούιον. ἔστιν οὖν καὶ ὁ + Σπόριος + τῶν διὰ δυεῖν + γραφομένων, τοῦ ς καὶ τοῦ π. γράφουσι δὲ διὰ τούτων + καὶ τοὺς ἀπάτορας σίνε πάτρισ οἷον ἄνευ πατρός, τῷ μὲν + ς τὸ σίνε τῷ δὲ π τό πάτρισ σημαίνοντες. τοῦτʼ + οὖν τὴν πλάνην ἐποίησε, + τὸ διὰ τῶν αὐτῶν + γραμμάτων τὸ σίνε πάτρισ καὶ τὸν Σπόριον γράφεσθαι. λεκτέον δὲ καὶ + τὸν ἕτερον λόγον, ἔστι δʼ ἀτοπώτερος τοὺς γὰρ Σαβίνους φασὶ τὸ τῆς + γυναικὸς αἰδοῖον ὀνομάζειν σπόριον, εἶθʼ οἷον ἐφυβρίζοντας οὕτω + προσαγορεύειν τὸν ἐκ γυναικὸς + ἀγάμου καὶ + ἀνεγγύου γεγεννημένον. +γεγενημένον + +

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διὰ τί τὸν Διόνυσον λίβερουμ πάτρεμ καλοῦσι;ʼ πότερον ὡς + ἐλευθερίας πατέρα τοῖς πιοῦσι + γεγνόμενον· γίγνονται γὰρ οἱ πολλοὶ θρασεῖς καὶ παρρησίας ὑποπιμπλῶνται περὶ τὰς,· μέθας· ἢ ὅτι τὴν + λοιβὴν παρέσχεν; ἤ, ὡς Ἀλέξανδρός +Ἀλέξανδρος] Mueller. 3 p. 244 φησιν, ἀπὸ τοῦ παρʼ Ἐλευθερὰς τῆς + Βοιωτίας Ἐλευθερέως +Ἐλευθερὰς Duebnerus: ἐλευθέρας + Διονύσου προσαγορευομένου; + +

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διὰ τίνα αἰτίαν ἐν ταῖς δημοσίαις ἑορταῖς ἔθος οὐκ ἔστι γαμεῖσθαι + παρθένους, αἱ δὲ χῆραι γαμοῦνται;ʼ πότερον, ὡς ὁ Βάρρων εἴρηκεν, + ὅτι λυπούμεναι μὲν αἱ παρθένοι γαμοῦνται, χαίρουσι δʼ αἱ γυναῖκες, ἑορτῇ + δέον +δέον *: δὲ + μηδὲν λυπουμένους ποιεῖν + μηδὲ πρὸς + ἀνάγκην· ἢ μᾶλλον ὅτι ταῖς μὲν παρθένοις + καλὸν μὴ ὀλίγων, ταῖς δὲ χήραις αἰσχρὸν + πολλῶν ὅντων +ὅντων] παρόντων M γαμεῖσθαι; ζηλωτὸς γὰρ ὁ πρῶτος γάμος ὁ δὲ δεύτερος + ἀπευκταῖος· αἰσχύνονται γάρ, ἂν ζώντων τῶν προτέρων ἑτέρους λαμβάνωσιν, + ὀδύρονται + δέ, ἂν ἀποθανόντων. ὅθεν + ἡσυχίᾳ χαίρουσι μᾶλλον ἢ θορύβοις καὶ προπομπαῖς. αἱ δʼ ἑορταὶ + περισπῶσι τοὺς πολλούς, ὥστε τοῖς τοιούτοις μὴ σχολάζειν. ἢ ὅτι καὶ + τὰς Σαβίνων θυγατέρας ἁρπάσαντες ἐν ἑορτῇ παρθένους οὔσας εἰς πόλεμον + κατέστησαν, + ἐξοιωνίσαντο τὸ γαμεῖν παρθένους + ἐν ἱεραῖς ἡμέραις

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διὰ τί Ῥωμαῖοι Τύχην σέβονται Πριμιγένειαν, ἣν ἄν τις εἴποι + πρωτογένειαν ἆρʼ ὅτι +Σερουίῳ κατὰ τύχην, ὥς φασιν, ἐκ θεραπαινίδος + γενομένῳ βασιλεῦσαι τῆς Ῥώμης ἐπιφανῶς ὑπῆρξεν + οὕτω γὰρ οἱ πολλοὶ Ῥωμαίων · ἐπιφανῶς· ἢ μᾶλλον, ὅτι τῆς Ῥώμης ἡ + τύχη παρέσχε τὴν ἀρχὴν καὶ τὴν γένεσιν; ἢ φυσικώτερον + ἔχει λόγον τὸ πρᾶγμα καὶ φιλοσοφώτερον, ὡς τὴν τύχην πάντων οὖσαν + ἀρχὴν καὶ τὴν φύσιν ἐκ τοῦ κατὰ τύχην συνισταμένην, ὅταν τισὶν ὡς + ἔτυχεν ἀποκειμένοις + τάξις ἐγγένηται;

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διὰ τί τοὺς περὶ τὸν Διόνυσον τεχνίτας ἱστρίωνασ Ῥωμαῖοι καλοῦσιν;ʼ ἦ διʼ ἣν αἰτίαν Κλούβιος Ῥοῦφος ἱστόρηκε; + φησὶ γὰρ ἐν τοῖς πάνυ + + παλαιοῖς χρόνοις Γαΐου τε Σουλπικίου καὶ Λικινίου +Στόλωνος ὑπατευόντων, λοιμώδη νόσον ἐν Ῥώμῃ γενομένην πάντας + ὁμαλῶς διαφθεῖραι τοὺς ἐπὶ σκηνὴν προερχομένους· δεηθεῖσιν οὖν αὐτοῖς + ἐκ Τυρρηνίας ἐλθεῖν πολλοὺς καὶ ἀγαθοὺς; τεχνίτας, ὧν τὸν πρωτεύοντα + δόξῃ καὶ χρόνον πλεῖστον ἐνευημεροῦντα + τοῖς + θεάτροις Ἵστρον ὀνομάζεσθαι· καὶ διὰ τοῦτο πάντας ἱστρίωνας· ἀπʼ + ἐκείνου προσαγορεύεσθαι.

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διὰ τί δὲ τὰς ἐγγὺς γένους οὐ γαμοῦσι;ʼ πότερον αὔξειν τοῖς + γάμοις βουλόμενοι τὰς οἰκειότητας + καὶ + συγγενεῖς πολλοὺς ἐπικτᾶσθαι, διδόντες + ἑτέροις καὶ λαμβάνοντες παρʼ ἑτέρων + γυναῖκας· ἢ φοβούμενοι τὰς ἐν τοῖς γάμοις τῶν συγγενῶν διαφορὰς ὡς καὶ + τὰ φύσει δίκαια προσαπολλυούσας; ἢ πολλῶν βοηθῶν τὰς γυναῖκας ὁρῶντες διʼ + ἀσθένειαν + δεομένας, οὐκ ἐβούλοντο τὰς ἐγγὺς + γένους συνοικίζειν, ὅπως, ἂν οἱ ἄνδρες ἀδικῶσιν αὐτάς, οἱ συγγενεῖς + βοηθῶσιν;

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διὰ τί τῷ ἱερεῖ τοῦ Διός, ὃν Φλάμινα Διᾶλιν καλοῦσιν, οὐκ ἐξῆν + ἀλεύρου θιγεῖν, οὐδὲ ζύμης;ʼ ἦ τὸ μὲν ἄλευρον + ἀτελὴς τροφὴ καὶ ἄπεπτός ἐστιν; οὔτε γὰρ ὃ ἦν μεμένηκεν ὁ πυρὸς + οὔτʼ ὃ δεῖ γενέσθαι γέγονεν ὁ ἄρτος, ἀλλὰ καὶ τὴν σπέρματος δύναμιν + ἀπολώλεκεν ἅμα καὶ τὴν σιτίου + + χρείαν οὐκ ἔσχηκε. + διὸ καὶ μυλήφατον +μυλήφατον] Hom. β 355 ὁ ποιητής ἄλφιτον ἐκ μεταφορᾶς ὠνόμασεν + ὥσπερ φονευόμενον ἐν τῷ ἀλέτῳ καὶ φθειρόμενον· ἡ δὲ ζύμη καὶ γέγονεν + ἐκ φθορᾶς αὐτὴ καὶ φθείρει τὸ φύραμα μιγνυμένη · γίγνεται γὰρ ἄτονον + καὶ ἀδρανὲς καὶ + ὅλως ἔοικε σῆψις ἡ + ζύμωσις εἶναι· πλεονάσασα γοῦν ἀποξύνει παντάπασι καὶ φθείρει τὸ + ἄλευρον.

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διὰ τί καὶ σαρκὸς ὠμῆς ἀπείρηται τῷ ἱερεῖ ψαύειν;ʼ πότερον + ὠμοφαγίας πάνυ πόρρωθεν ἀποτρέπει τὸ ἔθος, ἢ διʼ ἣν τὸ ἄλευρον + αἰτίαν + + ἀφοσιοῦνται καὶ τὸ + κρέας; οὔτε γάρ ἐστι ζῷον οὔτε ὄψον ἤδη γέγονεν. ἡ γὰρ ἕψησις καὶ + ὄπτησις ἀλλοίωσις οὖσα καὶ μετακόσμησις ἐξίστησι τὴν μορφήν. τὸ δὲ + πρόσφατον καὶ ὠμὸν οὐδὲ τὴν ὄψιν ἔχει καθαρὰν καὶ ἀμίαντον, ἀλλʼ + εἰδεχθῆ καὶ ἑλκώδη. + +

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διὰ τί δὲ κυνὸς καὶ αἰγὸς ἐκέλευον ἀπέχεσθαι τὸν ἱερέα, μήθʼ + ἁπτόμενον μήτʼ ὀνομάζοντα πότερον τῆς μὲν αἰγὸς βδελυττόμενοι τὸ + ἀκόλαστον καὶ δυσῶδες, ἢ φοβούμενοι τὸ νοσηματικόν; δοκεῖ γὰρ ἐπιληψίᾳ + καταλαμβάνεσθαι μάλιστα τῶν ζῴων + καὶ + προσαναχρώννυσθαι τοῖς φαγοῦσιν ἢ θιγοῦσιν ὑπὸ τοῦ πάθους ἐχομένης. + αἰτίαν δὲ λέγουσι τὴν + + στενότητα τῶν πνευματικῶν πόρων πολλάκις ἐπιλαμβανομένην, + τεκμαιρόμενοι τῇ λεπτότητι τῆς φωνῆς. καὶ γὰρ ἀνθρώπων ὅσοις + ἐπιληπτίζουσι συμβαίνει φθέγγεσθαι, μηκασμῷ παραπλησίαν φωνὴν ἀφιᾶσι. τῷ + δὲ κυνὶ τοῦ μὲν ἀκολάστου καὶ δυσώδους ἧττον + ἴσως μέτεστι· καίτοι φασὶν ἔνιοι μήτε τῆς Ἀθηναίων ἀκροπόλεως + ἐπιβαίνειν κύνα μήτε τῆς Δηλίων νήσου διὰ τὴν ἐμφανῆ μῖξιν, ὥσπερ + βοῶν καὶ συῶν καὶ ἵππων ἐν θαλάμοις ἀλλʼ οὐκ ἐμφανῶς καὶ ἀνέδην + ὀχευόντων. τὴν γὰρ ἀληθινὴν αἰτίαν + + ἀγνοοῦσιν, ὅτι μάχιμον ὄντα τὸν κύνα τῶν ἀσύλων + καὶ ἁγίων ἐξείργουσιν + ἱερῶν, ἀσφαλῆ καταφυγὴν τοῖς ἱκέταις διδόντες. εἰκὸς μὲν οὖν ἐστι καὶ + τὸν ἱερέα τοῦ Διὸς ὥσπερ ἔμψυχον καὶ ἱερὸν καὶ ἄγαλμα +καὶ ἄγαλμα] ἄγαλμα Duebnerus καταφύξιμον + ἀνεῖσθαι τοῖς δεομένοις καὶ ἱκετεύουσι, + + μηδενὸς ἀπείργοντος μηδʼ ἐκφοβοῦντος. διὸ κλινίδιον μὲν ἦν αὐτοῦ + κείμενον ἐν τῷ θυρῶνι τῆς οἰκίας· ὁ δὲ προσπεσὼν τοῖς γόνασι τὴν + ἡμέραν ἐκείνην ἄδειαν εἶχε πληγῶν καὶ κολάσεως· εἰ δὲ δεσμώτης φθαίη + προσελθών, ἐλύετο· τοὺς δὲ δεσμοὺς + ἐκτὸς οὐ + κατὰ θύρας ἀλλʼ ὑπὲρ τοῦ στέγους ἀπερρίπτουν. οὐδὲν οὖν ὄφελος ἦν + οὕτως αὑτὸν ἥμερον παρέχειν καὶ φιλάνθρωπον, εἰ κύων προειστήκει + δεδιττόμενος καὶ ἀπερύκων τοὺς προσφυγεῖν + δεομένους. οὐ μὴν οὐδὲ καθαρεύειν ᾤοντο + παντάπασιν + οἱ παλαιοὶ τὸ ζῷον· ὀλυμπίων μὲν + γὰρ οὐδενὶ θεῶν καθιέρωται, χθονίᾳ δὲ δεῖπνον Ἑκάτῃ πεμπόμενος εἰς + τριόδους ἀποτροπαίων καὶ καθαρσίων ἐπέχει μοῖραν. ἐν + δὲ Λακεδαίμονι τῷ φονικωτάτῳ θεῶν Ἐνυαλίῳ σκύλακας ἐντέμνουσι· + Βοιωτοῖς δὲ δημοσίᾳ καθαρμός ἐστι κυνὸς διχοτομηθέντος τῶν μερῶν +διὰ τῶν μερῶν Abreschius. τῶν μερῶν διὰ μέσου? + διεξελθεῖν· αὐτοὶ δὲ Ῥωμαῖοι τοῖς +Λυκαίοις, + ἃ Λουπερκάλια καλοῦσιν, ἐν τῷ καθαρσίῳ μηνὶ κύνα θύουσιν. ὅθεν οὐκ + ἀπὸ τρόπου τοῖς τὸν ὑπέρτατον καὶ καθαρώτατον εἰληφόσι θεραπεύειν θεὸν + ἀπειρῆσθαι κύνα ποιεῖσθαι συνήθη καὶ σύνοικον. + + +

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διὰ τίνα δʼ αἰτίαν οὐδὲ κιττοῦ θιγεῖν ἐφίετο +ἐφεῖτο *: ἐφίετο + τῷ ἱερεῖ τοῦ Διός, + οὐδʼ ὁδὸν διελθεῖν ἀναδενδράδος ἄνωθεν διατεταμένης;ʼ ἦ τοῦτο μὲν + ὅμοιόν ἐστι τῷ μὴ ἐσθίειν ἐπὶ δίφρου +ἐπί δίφρου p. 354 b: ἀπὸ δίφρου + μηδʼ ἐπὶ χοίνικος καθῆσθαι μηδὲ σάρον ὑπερβαίνειν οὐ ταῦτα τῶν +Πυθαγορικῶν δεδιότων καὶ φυλαττομένων, ἀλλʼ ἕτερα τούτοις ἀπαγορευόντων; + καὶ γὰρ τὸ ὑπʼ ἄμπελον ὑποπορεύεσθαι τὴν ἀναφορὰν ἐπὶ τὸν οἶνον + εἶχεν, ὡς οὐ θεμιτὸν τῷ ἱερεῖ μεθύσκεσθαι. τῶν γὰρ μεθυσκομένων ὑπὲρ + κεφαλῆς ὁ οἶνός ἐστι καὶ + πιέζονται καὶ + ταπεινοῦνται, δέον ὑπερτέρους εἶναι + καὶ κρατεῖν ἀεὶ τῆς ἡδονῆς ταύτης ἀλλὰ + μὴ κρατεῖσθαι. τὸν δὲ κιττὸν πότερον ὡς· ἄκαρπον καὶ ἄχρηστον + ἀνθρώποις, ἀδρανῆ δὲ καὶ διʼ ἀσθένειαν ἑτέρων ὀχούντων δεόμενον, σκιᾷ + δὲ καὶ χλωρότητος + ὄψει γοητεύοντα τοὺς + πολλοὺς, οὐκ ᾤοντο δεῖν ἀσύμβολον ἐν ταῖς οἰκίαις μάτην ἐντρέφεσθαι + καὶ περιπλέκεσθαι, βλαβερὸν ὄντα τοῖς προσδεχομένοις + φυτοῖς τῆς γῆς + ἐχόμενον διὸ τῶν μὲν ὀλυμπίων ἱερῶν εἴργεται, καὶ οὔτε ἐν Ἥρας + Ἀθήνησιν οὔτε Θήβησιν ἐν Ἀφροδίτης ἴδοι τις ἂν κιττόν· Ἀγριωνίοις +Ἀγριωνίοις M: ἄγριον ἴοις + + δὲ καὶ Νυκτελίοις, ὧν τὰ πολλὰ διὰ σκότους + + δρᾶται, πάρεστιν· ἢ καὶ τοῦτο συμβολικὴ θιάσων καὶ βακχευμάτων + ἀπαγόρευσις ἦν; αἱ γὰρ ἔνοχοι τοῖς βακχικοῖς πάθεσι γυναῖκες εὐθὺς + ἐπὶ τὸν κιττὸν φέρονται, καὶ σπαράττουσι δραττόμεναι ταῖς χερσὶ καὶ + διεσθίουσαι τοῖς στόμασιν· ὥστε μὴ παντελῶς + + ἀπιθάνους εἶναι τοὺς λέγοντας, ὅτι καὶ πνεῦμα μανίας ἔχων ἐγερτικὸν + καὶ παρακινητικὸν + + ἐξίστησι καὶ ταράττει, +ταράττει W: σπαράττει. cf. p. 136 c καὶ ὅλως ἄοινον ἐπάγει μέθην καὶ χάριν +καὶ χάριν] καὶ ἄχαριν (melius κάχαριν) X. Possis etiam καὶ χάριν ἄχαριν + τοῖς + ἐπισφαλῶς πρὸς ἐνθουσιασμὸν ἔχουσι.

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διὰ τί τοῖς ἱερεῦσι τούτοις ἀρχὴν οὐκ + + ἐφεῖτο λαβεῖν οὐδὲ μετελθεῖν, ἀλλὰ ῥαβδούχῳ τε χρῶνται καὶ δίφρον + ἡγεμονικὸν ἐπὶ τιμῇ καὶ παραμυθίᾳ τοῦ μὴ ἄρχειν ἔχουσι;ʼ πότερον, ὡς ἐνιαχοῦ τῆς Ἑλλάδος ἀντίρροπον ἦν τὸ τῆς ἱερωσύνης + ἀξίωμα πρὸς τὸ τῆς βασιλείας, καὶ μὴ +καὶ μὴ] ἥς τοὺς μὴ W. ἥς καὶ μὴ Duebnerus τυχόντας ἱερεῖς + ἀπεδείκνυσαν ἢ μᾶλλον ὅτι, τῶν μὲν ἱερέων + ὡρισμένας πράξεις ἐχόντων τῶν δʼ ἀρχόντων ἀτάκτους + καὶ ἀορίστους, οὐκ ἦν + δυνατὸν εἰς ἓν ἅμα τῶν καιρῶν συμπεσόντων ἑκατέρῳ παρεῖναι τὸν αὐτόν, + ἀλλʼ ἔδει θάτερα πολλάκις ἀμφοτέρων ἐπειγόντων + ἀπολείποντα νῦν μὲν ἀσεβεῖν τοὺς θεούς, νῦν δὲ βλάπτειν τοὺς + πολίτας; ἢ ταῖς ἀνθρωπίναις ἐνορῶντες ἀρχαῖς οὐκ + ἐλάττονα τῆς ἐξουσίας τὴν ἀνάγκην προσοῦσαν, καὶ τὸν ἄρχοντα δήμου, + καθάπερ Ἱπποκράτης +Ἱπποκράτης] Vol. VI p. 213 Chart. ἔφη τὸν ἰατρόν, δεινὰ μὲν ὁρῶντα δεινῶν +δεινῶν] ἀηδῶν? δʼ + ἁπτόμενον, ἐπʼ ἀλλοτρίοις δὲ κακοῖς ἰδίας λύπας + καρπούμενον, οὐχ ὅσιον ἡγοῦντο θύειν θεοῖς καὶ ἱερῶν + κατάρχεσθαι γενόμενον ἐν καταδίκαις καὶ θανατώσεσι πολιτῶν, πολλάκις δὲ καὶ + συγγενῶν καὶ οἰκείων, οἷα καὶ Βρούτῳ συνέτυχε;

+
+
+ + + \ No newline at end of file From b9b5f09aba40112cb723fe08b73d6bd5fffa43f8 Mon Sep 17 00:00:00 2001 From: lcerrato Date: Mon, 16 Sep 2019 15:10:13 -0400 Subject: [PATCH 2/4] (tlg0007_review) miscellaneous file cleanup #633 --- .../tlg001/tlg0001.tlg001.perseus-grc2.xml | 2 +- .../tlg012/tlg0007.tlg012.perseus-grc2.xml | 4 +- .../tlg032/tlg0007.tlg032.perseus-grc2.xml | 2 +- .../tlg038/tlg0007.tlg038.perseus-grc2.xml | 2 +- .../tlg002/tlg0011.tlg002.perseus-grc2.xml | 6 +-- .../tlg001/tlg0012.tlg001.perseus-grc2.xml | 4 ++ .../tlg002/tlg0012.tlg002.perseus-grc2.xml | 2 +- .../tlg001/tlg0016.tlg001.perseus-grc2.xml | 6 +-- .../tlg001/tlg0032.tlg001.perseus-grc2.xml | 2 +- .../tlg006/tlg0032.tlg006.perseus-grc2.xml | 52 +++++++++---------- .../tlg030/tlg0059.tlg030.perseus-grc2.xml | 2 +- .../tlg030/tlg0062.tlg030.perseus-grc1.xml | 4 +- .../tlg003/tlg0085.tlg003.perseus-grc2.xml | 2 +- .../tlg025/tlg0086.tlg025.perseus-eng1.xml | 4 +- 14 files changed, 49 insertions(+), 45 deletions(-) diff --git a/data/tlg0001/tlg001/tlg0001.tlg001.perseus-grc2.xml b/data/tlg0001/tlg001/tlg0001.tlg001.perseus-grc2.xml index 22794154d..5b28cdf3f 100644 --- a/data/tlg0001/tlg001/tlg0001.tlg001.perseus-grc2.xml +++ b/data/tlg0001/tlg001/tlg0001.tlg001.perseus-grc2.xml @@ -4551,7 +4551,7 @@ Ἄρηος τέμενος φθισιμβρότου· ἵκετο δʼ αἴγλη νειόθεν Οὔλυμπόνδε διʼ ἠέρος ἀστράπτουσα. ὡς δʼ ὁπότʼ ἐς γαῖαν πολέος νιφετοῖο πεσόντος - ἂψ ἀπὸ χειμερίας νεφέλας ἐκέσασσαν ἄελλαι + ἂψ ἀπὸ χειμερίας νεφέλας ἐκέδασσαν ἄελλαι λυγαίῃ ὑπὸ νυκτί, τὰ δʼ ἀθρόα πάντʼ ἐφαάνθη τείρεα λαμπετόωντα διὰ κνέφας· ὧς ἄρα τοίγε λάμπον ἀναλδήσκοντες ὑπὲρ χθονός. αὐτὰρ Ἰήσων diff --git a/data/tlg0007/tlg012/tlg0007.tlg012.perseus-grc2.xml b/data/tlg0007/tlg012/tlg0007.tlg012.perseus-grc2.xml index 1cd1368cb..58949e6f6 100644 --- a/data/tlg0007/tlg012/tlg0007.tlg012.perseus-grc2.xml +++ b/data/tlg0007/tlg012/tlg0007.tlg012.perseus-grc2.xml @@ -138,7 +138,7 @@

διὸ καὶ μᾶλλον ἰσχύσας ὁ Περικλῆς ἐν τῷ δήμῳ κατεστασίασε τὴν βουλήν, ὥστε τὴν μὲν ἀφαιρεθῆναι τὰς πλείστας κρίσεις διʼ Ἐφιάλτου, Κίμωνα δʼ ὡς φιλολάκωνα καὶ μισόδημον ἐξοστρακισθῆναι, πλούτῳ μὲν καὶ γένει μηδενὸς ἀπολειπόμενον, νίκας δὲ καλλίστας νενικηκότα τοὺς βαρβάρους καὶ χρημάτων πολλῶν καὶ λαφύρων ἐμπεπληκότα τὴν πόλιν, ὡς ἐν τοῖς περὶ ἐκείνου γέγραπται. τοσοῦτον ἦν τὸ κράτος ἐν τῷ δήμῳ τοῦ Περικλέους.

ὁ μὲν οὖν ἐξοστρακισμὸς ὡρισμένην εἶχε νόμῳ δεκαετίαν τοῖς φεύγουσιν· ἐν δὲ τῷ διὰ μέσου Λακεδαιμονίων στρατῷ μεγάλῳ ἐμβαλόντων εἰς τὴν Ταναγρικὴν καὶ τῶν Ἀθηναίων εὐθὺς ὁρμησάντων ἐπʼ αὐτούς, ὁ μὲν Κίμων ἐλθὼν ἐκ τῆς φυγῆς ἔθετο μετὰ τῶν φυλετῶν εἰς λόχον τὰ ὅπλα καὶ διʼ ἔργων ἀπολύεσθαι τὸν Λακωνισμὸν ἐβούλετο, συγκινδυνεύσας τοῖς πολίταις, οἱ δὲ φίλοι τοῦ Περικλέους συστάντες ἀπήλασαν αὐτὸν ὡς φυγάδα.

-

διὸ καὶ δοκεῖ Περικγῆς ἐρρωμενέσταταἐρρωμενέστατα Cobet, Sintenis2, Fuhr, Blass; ἐρρωμενεστάτην Bekker, with the MSS. τὴν μάχην ἐκείνην ἀγωνίσασθαι καὶ γενέσθαι πάντων ἐπιφανέστατος ἀφειδήσας τοῦ σώματος. ἔπεσον δὲ καὶ τοῦ Κίμωνος οἱ φίλοι πάντες ὁμαλῶς, οὓς Περικλῆς συνεπῃτιᾶτο τοῦ Λακωνισμοῦ· καὶ μετάνοια δεινὴ τοὺς Ἀθηναίους καὶ πόθος ἔσχε τοῦ Κίμωνος, ἡττημένους μὲν ἐπὶ τῶν ὅρων τῆς Ἀττικῆς, προσδοκῶντας δὲ βαρὺν εἰς ἔτους ὥραν πόλεμον.

+

διὸ καὶ δοκεῖ Περικλῆς ἐρρωμενέσταταἐρρωμενέστατα Cobet, Sintenis2, Fuhr, Blass; ἐρρωμενεστάτην Bekker, with the MSS. τὴν μάχην ἐκείνην ἀγωνίσασθαι καὶ γενέσθαι πάντων ἐπιφανέστατος ἀφειδήσας τοῦ σώματος. ἔπεσον δὲ καὶ τοῦ Κίμωνος οἱ φίλοι πάντες ὁμαλῶς, οὓς Περικλῆς συνεπῃτιᾶτο τοῦ Λακωνισμοῦ· καὶ μετάνοια δεινὴ τοὺς Ἀθηναίους καὶ πόθος ἔσχε τοῦ Κίμωνος, ἡττημένους μὲν ἐπὶ τῶν ὅρων τῆς Ἀττικῆς, προσδοκῶντας δὲ βαρὺν εἰς ἔτους ὥραν πόλεμον.

αἰσθόμενος οὖν ὁ Περικλῆς οὐκ ὤκνησε χαρίσασθαι τοῖς πολλοῖς, ἀλλὰ τὸ ψήφισμα γράψας αὐτὸς ἐκάλει τὸν ἄνδρα, κἀκεῖνος κατελθὼνκατελθὼν Sintenis2, Fuhr, Blass; ἀπελθὼν Bekker, with the MSS. εἰρήνην ἐποίησε ταῖς πόλεσιν. οἰκείως γὰρ εἶχον οἱ Λακεδαιμόνιοι πρὸς αὐτὸν ὥσπερ ἀπήχθοντο τῷ Περικλεῖ καὶ τοῖς ἄλλοις δημαγωγοῖς.

ἔνιοι δέ φασιν οὐ πρότερον γραφῆναι τῷ Κίμωνι τὴν κάθοδον ὑπὸ τοῦ Περικλέους ἢ συνθήκας αὐτοῖς ἀπορρήτους γενέσθαι διʼ Ἐλπινίκης, τῆς Κίμωνος ἀδελφῆς, ὥστε Κίμωνα μὲν ἐκπλεῦσαι λαβόντα ναῦς διακοσίας καὶ τῶν ἔξω στρατηγεῖν, καταστρεφόμενον τὴν βασιλέως χώραν, Περικλεῖ δὲ τὴν ἐν ἄστει δύναμιν ὑπάρχειν.

ἐδόκει δὲ καὶ πρότερον ἡ Ἐλπινίκη τῷ Κίμωνι τὸν Περικλέα πρᾳότερον παρασχεῖν, ὅτε τὴν θανατικὴν δίκην ἔφευγεν. ἦν μὲν γὰρ εἷς τῶν κατηγόρων ὁ Περικλῆς ὑπὸ τοῦ δήμου προβεβλημένος, ἐλθούσης δὲ πρὸς αὐτὸν τῆς Ἐλπινίκης καὶ δεομένης μειδιάσας εἶπεν· ὦ Ἐλπινίκη, γραῦς εἶ, γραῦς εἶ, ὡς πράγματα τηλικαῦτα πράσσειν. οὐ μὴν ἀλλὰ καὶ πρὸς τὸν λόγον ἅπαξ ἀνέστη, τὴν προβολὴν ἀφοσιούμενος, καὶ τῶν κατηγόρων ἐλάχιστα τὸν Κίμωνα λυπήσας ἀπεχώρησε.

@@ -235,7 +235,7 @@

πυθόμενος δʼ οὖν ὁ Περικλῆς τὴν ἐπὶ στρατοπέδου συμφορὰν ἐβοήθει κατὰ τάχος καὶ τοῦ Μελίσσου πρὸς αὐτὸν ἀντιταξαμένου κρατήσας καὶ τρεψάμενος τοὺς πολεμίους εὐθὺς περιετείχιζε, δαπάνῃ καὶ χρόνῳ μᾶλλον ἢ τραύμασι καὶ κινδύνοις τῶν πολιτῶν περιγενέσθαι καὶ συνελεῖν τὴν πόλιν βουλόμενος.

ἐπεὶ δὲ δυσχεραίνοντας τῇ τριβῇ τοὺς Ἀθηναίους καὶ μάχεσθαι προθυμουμένους ἔργον ἦν κατασχεῖν, ὀκτὼ μέρη διελὼν τὸ πᾶν πλῆθος ἀπεκλήρου, καὶ τῷ λαβόντι τὸν λευκὸν κύαμον εὐωχεῖσθαι καὶ σχολάζειν παρεῖχε τῶν ἄλλων μαχομένων. διὸ καί φασι τοὺς ἐν εὐπαθείαις τισὶ γενομένους λευκὴν ἡμέραν ἐκείνην ἀπὸ τοῦ λευκοῦ κυάμου προσαγορεύειν.

-

ἔφορος δὲ καὶ μηχαναῖς χρήσασθαι τὸν Περικλέα, τὴν καινότητα θαυμάσαντα, Ἀρτέμωνος τοῦ μηχανικοῦ παρόντος, ὃν χωλὸν ὄντα καὶ φορείῳ πρὸς τὰ κατεπείγοντα τῶν ἔργων προσκομιζόμενον ὀνομασθῆναι περιφόρητον. τοῦτο μὲν οὖν Ἡρακλείδης ὁ Ποντικὸς ἐλέγχει τοῖς Ἀνακρέοντος ποιήμασιν, ἐν οἷς ὁ περιφόρητος Ἀρτέμων ὀνομάζεται πολλαῖς ἔμπροσθεν ἡλικίαις τοῦ περὶ Σάμον πολέμου καὶ τῶν πραγμάτων ἐκείνων·

+

Ἔφορος δὲ καὶ μηχαναῖς χρήσασθαι τὸν Περικλέα, τὴν καινότητα θαυμάσαντα, Ἀρτέμωνος τοῦ μηχανικοῦ παρόντος, ὃν χωλὸν ὄντα καὶ φορείῳ πρὸς τὰ κατεπείγοντα τῶν ἔργων προσκομιζόμενον ὀνομασθῆναι περιφόρητον. τοῦτο μὲν οὖν Ἡρακλείδης ὁ Ποντικὸς ἐλέγχει τοῖς Ἀνακρέοντος ποιήμασιν, ἐν οἷς ὁ περιφόρητος Ἀρτέμων ὀνομάζεται πολλαῖς ἔμπροσθεν ἡλικίαις τοῦ περὶ Σάμον πολέμου καὶ τῶν πραγμάτων ἐκείνων·

τὸν δʼ Ἀρτέμωνά φησι τρυφερόν τινα τῷ βίῳ καὶ πρὸς τοὺς φόβους μαλακὸν ὄντα καὶ καταπλῆγα τὰ πολλὰ μὲν οἴκοι καθέζεσθαι, χαλκῆν ἀσπίδα τῆς κεφαλῆς αὐτοῦ δυεῖν οἰκετῶν ὑπερεχόντων, ὥστε μηδὲν ἐμπεσεῖν τῶν ἄνωθεν, εἰ δὲ βιασθείη προελθεῖν, ἐν κλινιδίῳ κρεμαστῷ παρὰ τὴν γῆν αὐτὴν περιφερόμενον κομίζεσθαι, καὶ διὰ τοῦτο κληθῆναι περιφόρητον.

ἐνάτῳ δὲ μηνὶ τῶν Σαμίων παραστάντων ὁ Περικλῆς τὰ τείχη καθεῖλε καὶ τὰς ναῦς παρέλαβε καὶ χρήμασι πολλοῖς ἐζημίωσεν, ὧν τὰ μὲν εὐθὺς εἰσήνεγκανεἰσήνεγκαν Fuhr and Blass, with FaS: ἤνεγκαν. οἱ Σάμιοι, τὰ δʼ ἐν χρόνῳ ῥητῷ ταξάμενοι κατοίσειν ὁμήρους ἔδωκαν. Δοῦρις δʼ ὁ Σάμιος τούτοις ἐπιτραγῳδεῖ πολλὴν ὠμότητα τῶν Ἀθηναίων καὶ τοῦ Περικλέους κατηγορῶν, ἣν οὔτε Θουκυδίδης ἱστόρηκεν οὔτʼ Ἔφορος οὔτʼ Ἀριστοτέλης·

diff --git a/data/tlg0007/tlg032/tlg0007.tlg032.perseus-grc2.xml b/data/tlg0007/tlg032/tlg0007.tlg032.perseus-grc2.xml index 1f5a29cae..db7267a9f 100644 --- a/data/tlg0007/tlg032/tlg0007.tlg032.perseus-grc2.xml +++ b/data/tlg0007/tlg032/tlg0007.tlg032.perseus-grc2.xml @@ -95,7 +95,7 @@

βούλονται γὰρ εὐθὺς ἐξ ἀρχῆς πάσχειν τι τοὺς παῖδας αὐτῶν πρὸς δόξαν, ἀλγυνομένους τε τοῖς ψόγοις καὶ μεγαλυνομένους ὑπὸ τῶν ἐπαίνων· ὁ δὲ ἀπαθὴς καὶ ἀκίνητος ἐν τούτοις ὡς ἀφιλότιμος πρὸς ἀρετὴν καὶ ἀργὸς καταφρονεῖται. τὸ μὲν οὖν φιλότιμον αὐτῷ καὶ φιλόνεικον ἐκ τῆς Λακωνικῆς παρέμεινε παιδείας ἐγγενόμενον, καὶ οὐδέν τι μέγα χρὴ τὴν φύσιν ἐν τούτοις αἰτιᾶσθαι·

-θεραπευτικὸς δὲ τῶν δυνατῶν μᾶλλον ἢ κατὰ Σπαρτιάτην φύσει δοκεῖ γενέσθαι, καὶ βάρος ἐξουσίας διὰ χρείαν ἐνεγκεῖν εὔκολος· ὃ πολιτικῆς δεινότητος οὐ μικρὸν ἔνιοι πολοῦνται μέρος. Ἀριστοτέλης δὲ τὰς μεγάλας φύσεις ἀποφαίνων μελαγχολικάς, ὡς τὴν Σωκράτους καὶ Πλάτωνος καὶ Ἡρακλέους, ἱστορεῖ καὶ Λύσανδρον οὐκ εὐθύς, ἀλλὰ πρεσβύτερον ὄντα τῇ μελαγχολίᾳ περιπεσεῖν.

+θεραπευτικὸς δὲ τῶν δυνατῶν μᾶλλον ἢ κατὰ Σπαρτιάτην φύσει δοκεῖ γενέσθαι, καὶ βάρος ἐξουσίας διὰ χρείαν ἐνεγκεῖν εὔκολος· ὃ πολιτικῆς δεινότητος οὐ μικρὸν ἔνιοι ποιοῦνται μέρος. Ἀριστοτέλης δὲ τὰς μεγάλας φύσεις ἀποφαίνων μελαγχολικάς, ὡς τὴν Σωκράτους καὶ Πλάτωνος καὶ Ἡρακλέους, ἱστορεῖ καὶ Λύσανδρον οὐκ εὐθύς, ἀλλὰ πρεσβύτερον ὄντα τῇ μελαγχολίᾳ περιπεσεῖν.

ἴδιον δὲ αὐτοῦ μάλιστα τὸ καλῶς πενίαν φέροντα, καὶ μηδαμοῦ κρατηθέντα μηδὲ διαφθαρέντα χρήμασιν αὐτόν, ἐμπλῆσαι τὴν πατρίδα πλούτου καὶ φιλοπλουτίας καὶ παῦσαι θαυμαζομένην ἐπὶ τῷ μὴ θαυμάζειν πλοῦτον, εἰσάγοντα χρυσίου καὶ ἀργυρίου πλῆθος μετὰ τὸν Ἀττικὸν πόλεμον, ἑαυτῷ δὲ μηδεμίαν δραχμὴν ὑπολειπόμενον.

diff --git a/data/tlg0007/tlg038/tlg0007.tlg038.perseus-grc2.xml b/data/tlg0007/tlg038/tlg0007.tlg038.perseus-grc2.xml index 0276f34e2..a204192bf 100644 --- a/data/tlg0007/tlg038/tlg0007.tlg038.perseus-grc2.xml +++ b/data/tlg0007/tlg038/tlg0007.tlg038.perseus-grc2.xml @@ -134,7 +134,7 @@

ἐπεὶ δὲ Δημοσθένους Πύλον τειχίσαντος ἐπεστράτευσαν ἅμα πεζῷ καὶ ναυσὶ Πελοποννήσιοι, καὶ μάχης γενομένης ἀπελήφθησαν ἐν τῇ Σφακτηρίᾳ νήσῳ Σπαρτιατῶν ἄνδρες ἀμφὶ τοὺς τετρακοσίους, μέγα μέν, ὥσπερ ἦν, ἡγούμενοι τὸ λαβεῖν αὐτοὺς Ἀθηναῖοι, χαλεπῆς δὲ καὶ δυσέργου τῆς πολιορκίας οὔσης ἐν χωρίοις ἀνύδροις, καὶ θέρους μὲν μακρὰν καὶ πολυτελῆ τὴν περιαγωγὴν τῶν ἐπιτηδείων ἐχούσης, σφαλερὰν δὲ χειμῶνος καὶ παντελῶς ἄπορον, ἤχθοντο καὶ μετεμέλοντο πρεσβείαν Λακεδαιμονίων ἀπωσάμενοι περὶ σπονδῶν καὶ εἰρήνης ἀφικομένην πρὸς αὐτούς.

ἀπεώσαντο δὲ Κλέωνος ἐναντιωθέντος οὐχ ἥκιστα διὰ Νικίαν· ἐχθρὸς γὰρ ὢν αὐτοῦ, καὶ προθύμως ὁρῶν συμπράττοντα τοῖς Λακεδαιμονίοις, ἔπεισε τὸν δῆμον ἀποψηφίσασθαι τὰς σπονδάς. ὡς οὖν ἥ τε πολιορκία μῆκος ἐλάμβανε καὶ δεινὰς ἀπορίας ἐπυνθάνοντο περιεστάναι τὸ στρατόπεδον, διʼ ὀργῆς εἶχον τὸν Κλέωνα.

-

τοῦ δʼ εἰς τὸν Νικίαν ἐκτρέποντος τὴν αἰτίαν, καὶ κατηγοροῦντος ὅτι δειλία καὶ μαλακίᾳ προΐεται τοὺς ἄνδρας, ὡς αὐτοῦ γε στρατηγοῦντος οὐκ ἂν περιγενομένους χρόνον τοσοῦτον, τοῖς Ἀθηναίοις εἰπεῖν παρέστη· τί δʼ οὐχὶ καὶ νῦν αὐτὸς σὺ πλεῖς ἐπὶ τοὺς ἄνδρας; ὅ τε Νικίας ἀναστὰς ἐξίστατο τῆς ἐπὶ Πύλον στρατηγίας αὐτῷ, καὶ λαμβάνειν ὁπόσην βούλεται δύναμιν ἐκέλευσε, καὶ μὴ θρασύνεσθαι λόγοις ἀκινδύνοις, ἀλλʼ ἔργον τι τῇ πόλει παρασχεῖν ἄξιον σπουδῆς.

+

τοῦ δʼ εἰς τὸν Νικίαν ἐκτρέποντος τὴν αἰτίαν, καὶ κατηγοροῦντος ὅτι δειλίᾳ καὶ μαλακίᾳ προΐεται τοὺς ἄνδρας, ὡς αὐτοῦ γε στρατηγοῦντος οὐκ ἂν περιγενομένους χρόνον τοσοῦτον, τοῖς Ἀθηναίοις εἰπεῖν παρέστη· τί δʼ οὐχὶ καὶ νῦν αὐτὸς σὺ πλεῖς ἐπὶ τοὺς ἄνδρας; ὅ τε Νικίας ἀναστὰς ἐξίστατο τῆς ἐπὶ Πύλον στρατηγίας αὐτῷ, καὶ λαμβάνειν ὁπόσην βούλεται δύναμιν ἐκέλευσε, καὶ μὴ θρασύνεσθαι λόγοις ἀκινδύνοις, ἀλλʼ ἔργον τι τῇ πόλει παρασχεῖν ἄξιον σπουδῆς.

ὁ δὲ τὸ μὲν πρῶτον ἀνεδύετο, τῷ μὴ προσδοκῆσαι τοῦτο θορυβούμενος· ἐγκελευομένων δὲ ταὐτὰ τῶν Ἀθηναίων καὶ τοῦ Νικίου καταβοῶντος, ἐξαρθεὶς καὶ ἀναφλεχθεὶς τὸ φιλότιμον ὑπεδέξατό τε τὴν στρατηγίαν, καὶ προσδιωρίσατο πλεύσας ἐντὸς ἡμερῶν εἴκοσιν ἢ κατακτενεῖν ἐκεῖ τοὺς ἄνδρας ἢ ζῶντας ἄξειν Ἀθήναζε. τοῖς δʼ Ἀθηναίοις ἐπῆλθε γελάσαι μέγα μᾶλλον ἢ πιστεῦσαι· καὶ γὰρ ἄλλως εἰώθεσαν αὐτοῦ τὴν κουφότητα καὶ μανίαν φέρειν μετὰ παιδιᾶς οὐκ ἀηδῶς.

λέγεται γὰρ ἐκκλησίας ποτὲ οὔσης τὸν μὲν δῆμον καθήμενον ἄνω περιμένειν πολὺν χρόνον, ὀψὲ δʼ εἰσελθεῖν ἐκεῖνον ἐστεφανωμένον καὶ παρακαλεῖν ὑπερθέσθαι τὴν ἐκκλησίαν εἰς αὔριον· ἀσχολοῦμαι γάρ, ἔφη, σήμερον, ἑστιᾶν μέλλων ξένους καὶ τεθυκὼς τοῖς θεοῖς. τοὺς δʼ Ἀθηναίους γελάσαντας ἀναστῆναι καὶ διαλῦσαι τὴν ἐκκλησίαν.

diff --git a/data/tlg0011/tlg002/tlg0011.tlg002.perseus-grc2.xml b/data/tlg0011/tlg002/tlg0011.tlg002.perseus-grc2.xml index e95b6f305..0f0964026 100644 --- a/data/tlg0011/tlg002/tlg0011.tlg002.perseus-grc2.xml +++ b/data/tlg0011/tlg002/tlg0011.tlg002.perseus-grc2.xml @@ -840,7 +840,7 @@ αἰθήρ· μύσαντες δʼ εἴχομεν θείαν νόσον. καὶ τοῦδʼ ἀπαλλαγέντος ἐν χρόνῳ μακρῷ, ἡ παῖς ὁρᾶται, κἀνακωκύει πικρᾶς - ὄρνιθος ὀξὺν φθόγγον, ἐς ὅταν κενῆς + ὄρνιθος ὀξὺν φθόγγον, ὡς ὅταν κενῆς εὐνῆς νεοσσῶν ὀρφανὸν βλέψῃ λέχος. οὕτω δὲ χαὔτη, ψιλὸν ὡς ὁρᾷ νέκυν, γόοισιν ἐξῴμωξεν, ἐκ δʼ ἀρὰς κακὰς @@ -2543,8 +2543,8 @@ Χορός - μέλλοντα ταῦτα. τῶν προκειμένων τι χρὴ μέλειν - πράσσειν. μέλει γὰρ τῶνδʼ ὅτοισι χρὴ μέλειν + μέλλοντα ταῦτα. τῶν προκειμένων τι χρὴ + πράσσειν. μέλει γὰρ τῶνδʼ ὅτοισι χρὴ μέλειν. Κρέων diff --git a/data/tlg0012/tlg001/tlg0012.tlg001.perseus-grc2.xml b/data/tlg0012/tlg001/tlg0012.tlg001.perseus-grc2.xml index 947187e2f..3521ce86a 100644 --- a/data/tlg0012/tlg001/tlg0012.tlg001.perseus-grc2.xml +++ b/data/tlg0012/tlg001/tlg0012.tlg001.perseus-grc2.xml @@ -6011,7 +6011,11 @@ ἐκ πόλιος δʼ ἄξοντο βόας καὶ ἴφια μῆλα καρπαλίμως, οἶνον δὲ μελίφρονα οἰνίζοντο, σῖτόν τʼ ἐκ μεγάρων, ἐπὶ δὲ ξύλα πολλὰ λέγοντο. + ἔρδον δ᾽ ἀθανάτοισι τεληέσσας ἑκατόμβας κνίσην δʼ ἐκ πεδίου ἄνεμοι φέρον οὐρανὸν εἴσω. + ἡδεῖαν· τῆς δ᾽ οὔ τι θεοὶ μάκαρες δατέοντο, + οὐδ᾽ ἔθελον· μάλα γάρ σφιν ἀπήχθετο Ἴλιος ἱρή, + καὶ Πρίαμος καὶ λαὸς ἐϋμμελίω Πριάμοιο οἳ δὲ μέγα φρονέοντες ἐπὶ πτολέμοιο γεφύρας diff --git a/data/tlg0012/tlg002/tlg0012.tlg002.perseus-grc2.xml b/data/tlg0012/tlg002/tlg0012.tlg002.perseus-grc2.xml index 4636befcc..04724a816 100644 --- a/data/tlg0012/tlg002/tlg0012.tlg002.perseus-grc2.xml +++ b/data/tlg0012/tlg002/tlg0012.tlg002.perseus-grc2.xml @@ -7877,7 +7877,7 @@ νηὸς ἐπʼ ἰκριόφιν γλαφυρῆς, ἵνα νήγρετον εὕδοι, πρυμνῆς· ἂν δὲ καὶ αὐτὸς ἐβήσετο καὶ κατέλεκτο σιγῇ· τοὶ δὲ καθῖζον ἐπὶ κληῗσιν ἕκαστοι - κόσμῳ, πεῖσμα δʼ ἔλυσαν ἀπὸ τρητοῖο λίθοις. + κόσμῳ, πεῖσμα δʼ ἔλυσαν ἀπὸ τρητοῖο λίθοιο. εὖθʼ οἱ ἀνακλινθέντες ἀνερρίπτουν ἅλα πηδῷ, καὶ τῷ νήδυμος ὕπνος ἐπὶ βλεφάροισιν ἔπιπτε, νήγρετος, ἥδιστος, θανάτῳ ἄγχιστα ἐοικώς. diff --git a/data/tlg0016/tlg001/tlg0016.tlg001.perseus-grc2.xml b/data/tlg0016/tlg001/tlg0016.tlg001.perseus-grc2.xml index 6af8808ea..00930e12c 100644 --- a/data/tlg0016/tlg001/tlg0016.tlg001.perseus-grc2.xml +++ b/data/tlg0016/tlg001/tlg0016.tlg001.perseus-grc2.xml @@ -3025,7 +3025,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?>

- ταῦτα εἰπόντος τοῦ κήρυκος, λέγεται Κῦρον ἐπειρέσθαι τοὺς παρεόντας οἱ Ἑλλήνων τινες ἐόντες ἄνθρωποι Λακεδαιμόνιοι καὶ κόσοι πλῆθος ταῦτα ἑωυτῷ προαγορεύουσι· πυνθανόμενον δέ μιν εἰπεῖν ἄνθρωποι Λακεδαιμόνιοι καὶ κόσοι “οὐκ ἔδεισά κω ἄνδρας τοιούτους, τοῖσι ἐστι χῶρος ἐν μέση τῇ πόλι ἀποδεδεγμένος ἐς τὸν συλλεγόμενοι ἀλλήλους ὀμνύντες ἐξαπατῶσι· τοῖσι, ἢν ἐγὼ ὑγιαίνω, οὐ τὰ Ἰώνων πάθεα ἔσται ἔλλεσχα ἀλλὰ τὰ οἰκήια.”

+ ταῦτα εἰπόντος τοῦ κήρυκος, λέγεται Κῦρον ἐπειρέσθαι τοὺς παρεόντας οἱ Ἑλλήνων τινες ἐόντες ἄνθρωποι Λακεδαιμόνιοι καὶ κόσοι πλῆθος ταῦτα ἑωυτῷ προαγορεύουσι. πυνθανόμενον δέ μιν εἰπεῖν πρὸς τὸν κήρυκα τὸν Σπαρτιήτην· “οὐκ ἔδεισά κω ἄνδρας τοιούτους, τοῖσι ἐστι χῶρος ἐν μέση τῇ πόλι ἀποδεδεγμένος ἐς τὸν συλλεγόμενοι ἀλλήλους ὀμνύντες ἐξαπατῶσι· τοῖσι, ἢν ἐγὼ ὑγιαίνω, οὐ τὰ Ἰώνων πάθεα ἔσται ἔλλεσχα ἀλλὰ τὰ οἰκήια.”

@@ -3276,7 +3276,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?>

-καὶ οὗτοι μὲν τῶν Φωκαιέων τοιούτῳ μόρῳ διεχρήσαντο, οἱ δὲ αὐτῶν ἐς τὸ Ῥήγιον καταφυγόντες ἐνθεῦτεν ὁρμώμενοι ἐκτήσαντο πόλιν γῆς τῆς Οἰνωτπίης ταύτην ἥτις νῦν Ὑέλη καλέεται· +καὶ οὗτοι μὲν τῶν Φωκαιέων τοιούτῳ μόρῳ διεχρήσαντο, οἱ δὲ αὐτῶν ἐς τὸ Ῥήγιον καταφυγόντες ἐνθεῦτεν ὁρμώμενοι ἐκτήσαντο πόλιν γῆς τῆς Οἰνωτρίης ταύτην ἥτις νῦν Ὑέλη καλέεται·

@@ -7634,7 +7634,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?>

-ἐνθαῦτα δὲ τέως μὲν ἐτρέφετο ἐν τοῖσι βασιληίοισι, καί μιν Ἄμασις εὖ περιεῖτε· τέλος δὲ μεμφομένων Αἰγυπτίων ὡς οὐ ποιέοι δίκαια τρέφων τὸν σφίσι τε καὶ ἑωυτῷ ἔχθιστον, οὕτω δὴ παραδιδοῖ τὸν Ἀπρίην τοῖσι Αἰγυπτίοισι. οἳ δέ μιν ἀπέπνιξαν καὶ ἔπειτα ἔθαψαν ἐν τῇσι πατρωίῃσι ταφῇσι· +ἐνθαῦτα δὲ τέως μὲν ἐτρέφετο ἐν τοῖσι βασιληίοισι, καί μιν Ἄμασις εὖ περιεῖπε· τέλος δὲ μεμφομένων Αἰγυπτίων ὡς οὐ ποιέοι δίκαια τρέφων τὸν σφίσι τε καὶ ἑωυτῷ ἔχθιστον, οὕτω δὴ παραδιδοῖ τὸν Ἀπρίην τοῖσι Αἰγυπτίοισι. οἳ δέ μιν ἀπέπνιξαν καὶ ἔπειτα ἔθαψαν ἐν τῇσι πατρωίῃσι ταφῇσι·

diff --git a/data/tlg0032/tlg001/tlg0032.tlg001.perseus-grc2.xml b/data/tlg0032/tlg001/tlg0032.tlg001.perseus-grc2.xml index fec8825c3..801752758 100644 --- a/data/tlg0032/tlg001/tlg0032.tlg001.perseus-grc2.xml +++ b/data/tlg0032/tlg001/tlg0032.tlg001.perseus-grc2.xml @@ -450,7 +450,7 @@ schematypens="http://purl.oclc.org/dsdl/schematron"?>

-

Θράσυλλος δὲ σὺν τῇ ἄλλῃ στρατιᾷ εἰς Ἀθήνας κατέπλευσε· πρὶν δὲ ἥκειν αὐτὸν οἱ Ἀθηναῖοι στρατηγοὺς εἴλοντο Ἀλκιβιάδην μὲν φεύγοντα καὶ Θρασύβουλον ἀπόντα, Κόνωνα δὲ τρίτον ἐκ τῶν οἴκοθεν. +

Θράσυλλος δὲ σὺν τῇ ἄλλῃ στρατιᾷ εἰς Ἀθήνας κατέπλευσε· πρὶν δὲ ἥκειν αὐτὸν οἱ Ἀθηναῖοι στρατηγοὺς εἵλοντο Ἀλκιβιάδην μὲν φεύγοντα καὶ Θρασύβουλον ἀπόντα, Κόνωνα δὲ τρίτον ἐκ τῶν οἴκοθεν.

diff --git a/data/tlg0032/tlg006/tlg0032.tlg006.perseus-grc2.xml b/data/tlg0032/tlg006/tlg0032.tlg006.perseus-grc2.xml index 02769c633..6fc2f2a14 100644 --- a/data/tlg0032/tlg006/tlg0032.tlg006.perseus-grc2.xml +++ b/data/tlg0032/tlg006/tlg0032.tlg006.perseus-grc2.xml @@ -299,7 +299,7 @@ schematypens="http://purl.oclc.org/dsdl/schematron"?>

-

εἷς δὲ δὴ εἶπε προσποιούμενος σπεύδειν ὡς τάχιστα πορεύεσθαι εἰς τὴν Ἑλλάδα στρατηγοὺς μὲν ἑλέσθαι ἄλλους ὡς τάχιστα, εἰ μὴ βούλεται Κλέαρχος ἀπάγειν· τὰ δʼ ἐπιτήδειʼ ἀγοράζεσθαι ʽἡ δʼ ἀγορὰ ἦν ἐν τῷ βαρβαρικῷ στρατεύματἰ καὶ συσκευάζεσθαι· ἐλθόντας δὲ Κῦρον αἰτεῖν πλοῖα, ὡς ἀποπλέοιεν· ἐὰν δὲ μὴ διδῷ ταῦτα, ἡγεμόνα αἰτεῖν Κῦρον ὅστις διὰ φιλίας τῆς χώρας ἀπάξει. ἐὰν δὲ μηδὲ ἡγεμόνα διδῷ, συντάττεσθαι τὴν ταχίστην, πέμψαι δὲ καὶ προκαταληψομένους τὰ ἄκρα, ὅπως μὴ φθάσωσι μήτε Κῦρος μήτε οἱ Κίλικες καταλαβόντες, ὧν πολλοὺς καὶ πολλὰ χρήματα ἔχομεν ἀνηρπακότες. οὗτος μὲν τοιαῦτα εἶπε· μετὰ δὲ τοῦτον Κλέαρχος εἶπε τοσοῦτον. +

εἷς δὲ δὴ εἶπε προσποιούμενος σπεύδειν ὡς τάχιστα πορεύεσθαι εἰς τὴν Ἑλλάδα στρατηγοὺς μὲν ἑλέσθαι ἄλλους ὡς τάχιστα, εἰ μὴ βούλεται Κλέαρχος ἀπάγειν· τὰ δʼ ἐπιτήδειʼ ἀγοράζεσθαι (ἡ δʼ ἀγορὰ ἦν ἐν τῷ βαρβαρικῷ στρατεύματι) καὶ συσκευάζεσθαι· ἐλθόντας δὲ Κῦρον αἰτεῖν πλοῖα, ὡς ἀποπλέοιεν· ἐὰν δὲ μὴ διδῷ ταῦτα, ἡγεμόνα αἰτεῖν Κῦρον ὅστις διὰ φιλίας τῆς χώρας ἀπάξει. ἐὰν δὲ μηδὲ ἡγεμόνα διδῷ, συντάττεσθαι τὴν ταχίστην, πέμψαι δὲ καὶ προκαταληψομένους τὰ ἄκρα, ὅπως μὴ φθάσωσι μήτε Κῦρος μήτε οἱ Κίλικες καταλαβόντες, ὧν πολλοὺς καὶ πολλὰ χρήματα ἔχομεν ἀνηρπακότες. οὗτος μὲν τοιαῦτα εἶπε· μετὰ δὲ τοῦτον Κλέαρχος εἶπε τοσοῦτον.

@@ -465,7 +465,7 @@ schematypens="http://purl.oclc.org/dsdl/schematron"?>

-

ὁ δὲ Πρόξενος ʽἔτυχε γὰρ ὕστερος προσιὼν καὶ τάξις αὐτῷ ἑπομένη τῶν ὁπλιτῶν̓ εὐθὺς οὖν εἰς τὸ μέσον ἀμφοτέρων ἄγων ἔθετο τὰ ὅπλα καὶ ἐδεῖτο τοῦ Κλεάρχου μὴ ποιεῖν ταῦτα. ὁ δʼ ἐχαλέπαινεν ὅτι αὐτοῦ ὀλίγου δεήσαντος καταλευσθῆναι πράως λέγοι τὸ αὑτοῦ πάθος, ἐκέλευσέ τε αὐτὸν ἐκ τοῦ μέσου ἐξίστασθαι. +

ὁ δὲ Πρόξενος (ἔτυχε γὰρ ὕστερος προσιὼν καὶ τάξις αὐτῷ ἑπομένη τῶν ὁπλιτῶν) εὐθὺς οὖν εἰς τὸ μέσον ἀμφοτέρων ἄγων ἔθετο τὰ ὅπλα καὶ ἐδεῖτο τοῦ Κλεάρχου μὴ ποιεῖν ταῦτα. ὁ δʼ ἐχαλέπαινεν ὅτι αὐτοῦ ὀλίγου δεήσαντος καταλευσθῆναι πράως λέγοι τὸ αὑτοῦ πάθος, ἐκέλευσέ τε αὐτὸν ἐκ τοῦ μέσου ἐξίστασθαι.

@@ -928,7 +928,7 @@ schematypens="http://purl.oclc.org/dsdl/schematron"?>

-

ταύτης μὲν τῆς ἡμέρας τοῦτο τὸ τέλος ἐγένετο. καταλαμβάνουσι δὲ τῶν τε ἄλλων χρημάτων τὰ πλεῖστα διηρπασμένα καὶ εἴ τι σιτίον ἢ ποτὸν ἦν, καὶ τὰς ἁμάξας μεστὰς ἀλεύρων καὶ οἴνου, ἃς παρεσκευάσατο Κῦρος, ἵνα εἴ ποτε σφόδρα τὸ στράτευμα λάβοι ἔνδεια, διαδιδοίη τοῖς Ἕλλησιν ʽἦσαν δʼ αὗται τετρακόσιαι, ὡς ἐλέγοντο, ἅμαξαἰ, καὶ ταύτας τότε οἱ σὺν βασιλεῖ διήρπασαν. +

ταύτης μὲν τῆς ἡμέρας τοῦτο τὸ τέλος ἐγένετο. καταλαμβάνουσι δὲ τῶν τε ἄλλων χρημάτων τὰ πλεῖστα διηρπασμένα καὶ εἴ τι σιτίον ἢ ποτὸν ἦν, καὶ τὰς ἁμάξας μεστὰς ἀλεύρων καὶ οἴνου, ἃς παρεσκευάσατο Κῦρος, ἵνα εἴ ποτε σφόδρα τὸ στράτευμα λάβοι ἔνδεια, διαδιδοίη τοῖς Ἕλλησιν (ἦσαν δʼ αὗται τετρακόσιαι, ὡς ἐλέγοντο, ἅμαξαι), καὶ ταύτας τότε οἱ σὺν βασιλεῖ διήρπασαν.

@@ -1092,7 +1092,7 @@ schematypens="http://purl.oclc.org/dsdl/schematron"?>

-

ἔτι δὲ ἀμφὶ δείλην ἔδοξαν πολεμίους ὁρᾶν ἱππέας· καὶ τῶν τε Ἑλλήνων οἳ μὴ ἔτυχον ἐν ταῖς τάξεσιν ὄντες εἰς τὰς τάξεις ἔθεον, καὶ Ἀριαῖος ʽἐτύγχανε γὰρ ἐφʼ ἁμάξης πορευόμενος διότι ἐτέτρωτὀ καταβὰς ἐθωρακίζετο καὶ οἱ σὺν αὐτῷ. +

ἔτι δὲ ἀμφὶ δείλην ἔδοξαν πολεμίους ὁρᾶν ἱππέας· καὶ τῶν τε Ἑλλήνων οἳ μὴ ἔτυχον ἐν ταῖς τάξεσιν ὄντες εἰς τὰς τάξεις ἔθεον, καὶ Ἀριαῖος (ἐτύγχανε γὰρ ἐφʼ ἁμάξης πορευόμενος διότι ἐτέτρωτο) καταβὰς ἐθωρακίζετο καὶ οἱ σὺν αὐτῷ.

@@ -1174,7 +1174,7 @@ schematypens="http://purl.oclc.org/dsdl/schematron"?>

-

πολὺ δὲ μᾶλλον ὁ Κλέαρχος ἔσπευδεν, ὑποπτεύων μὴ αἰεὶ οὕτω πλήρεις εἶναι τὰς τάφρους ὕδατος ʽοὐ γὰρ ἦν ὥρα οἵα τὸ πεδίον ἄρδειν̓, ἀλλʼ ἵνα ἤδη πολλὰ προφαίνοιτο τοῖς Ἕλλησι δεινὰ εἰς τὴν πορείαν, τούτου ἕνεκα βασιλέα ὑπώπτευεν ἐπὶ τὸ πεδίον τὸ ὕδωρ ἀφεικέναι. +

πολὺ δὲ μᾶλλον ὁ Κλέαρχος ἔσπευδεν, ὑποπτεύων μὴ αἰεὶ οὕτω πλήρεις εἶναι τὰς τάφρους ὕδατος (οὐ γὰρ ἦν ὥρα οἵα τὸ πεδίον ἄρδειν), ἀλλʼ ἵνα ἤδη πολλὰ προφαίνοιτο τοῖς Ἕλλησι δεινὰ εἰς τὴν πορείαν, τούτου ἕνεκα βασιλέα ὑπώπτευεν ἐπὶ τὸ πεδίον τὸ ὕδωρ ἀφεικέναι.

@@ -1841,7 +1841,7 @@ schematypens="http://purl.oclc.org/dsdl/schematron"?>

-

ἃ καὶ ὑμᾶς δεῖ νῦν καταμαθόντας ʽἐν τοιούτῳ γὰρ καιρῷ ἐσμεν̓ αὐτούς τε ἄνδρας ἀγαθοὺς εἶναι καὶ τοὺς ἄλλους παρακαλεῖν. +

ἃ καὶ ὑμᾶς δεῖ νῦν καταμαθόντας (ἐν τοιούτῳ γὰρ καιρῷ ἐσμεν) αὐτούς τε ἄνδρας ἀγαθοὺς εἶναι καὶ τοὺς ἄλλους παρακαλεῖν.

@@ -2424,7 +2424,7 @@ schematypens="http://purl.oclc.org/dsdl/schematron"?>

-

ἐπεὶ δὲ οἱ τελευταῖοι τῶν Ἑλλήνων κατέβαινον εἰς τὰς κώμας ἀπὸ τοῦ ἄκρου ἤδη σκοταῖοι ʽδιὰ γὰρ τὸ στενὴν εἶναι τὴν ὁδὸν ὅλην τὴν ἡμέραν ἡ ἀνάβασις αὐτοῖς ἐγένετο καὶ κατάβασισ̓, τότε δὴ συλλεγέντες τινὲς τῶν Καρδούχων τοῖς τελευταίοις ἐπετίθεντο, καὶ ἀπέκτεινάν τινας καὶ λίθοις καὶ τοξεύμασι κατέτρωσαν, ὀλίγοι ὄντες· ἐξ ἀπροσδοκήτου γὰρ αὐτοῖς ἐπέπεσε τὸ Ἑλληνικόν. +

ἐπεὶ δὲ οἱ τελευταῖοι τῶν Ἑλλήνων κατέβαινον εἰς τὰς κώμας ἀπὸ τοῦ ἄκρου ἤδη σκοταῖοι (διὰ γὰρ τὸ στενὴν εἶναι τὴν ὁδὸν ὅλην τὴν ἡμέραν ἡ ἀνάβασις αὐτοῖς ἐγένετο καὶ κατάβασις), τότε δὴ συλλεγέντες τινὲς τῶν Καρδούχων τοῖς τελευταίοις ἐπετίθεντο, καὶ ἀπέκτεινάν τινας καὶ λίθοις καὶ τοξεύμασι κατέτρωσαν, ὀλίγοι ὄντες· ἐξ ἀπροσδοκήτου γὰρ αὐτοῖς ἐπέπεσε τὸ Ἑλληνικόν.

@@ -2553,7 +2553,7 @@ schematypens="http://purl.oclc.org/dsdl/schematron"?>

-

ἐννοήσας δʼ ὁ Ξενοφῶν μή, εἰ ἔρημον καταλίποι τὸν ἡλωκότα λόφον, καὶ πάλιν λαβόντες οἱ πολέμιοι ἐπιθοῖντο τοῖς ὑποζυγίοις παριοῦσιν ʽἐπὶ πολὺ δʼ ἦν τὰ ὑποζύγια ἅτε διὰ στενῆς τῆς ὁδοῦ πορευόμενἀ, καταλείπει ἐπὶ τοῦ λόφου λοχαγοὺς Κηφισόδωρον Κηφισοφῶντος Ἀθηναῖον καὶ Ἀμφικράτην Ἀμφιδήμου Ἀθηναῖον καὶ Ἀρχαγόραν Ἀργεῖον φυγάδα, αὐτὸς δὲ σὺν τοῖς λοιποῖς ἐπορεύετο ἐπὶ τὸν δεύτερον λόφον, καὶ τῷ αὐτῷ τρόπῳ καὶ τοῦτον αἱροῦσιν. +

ἐννοήσας δʼ ὁ Ξενοφῶν μή, εἰ ἔρημον καταλίποι τὸν ἡλωκότα λόφον, καὶ πάλιν λαβόντες οἱ πολέμιοι ἐπιθοῖντο τοῖς ὑποζυγίοις παριοῦσιν (ἐπὶ πολὺ δʼ ἦν τὰ ὑποζύγια ἅτε διὰ στενῆς τῆς ὁδοῦ πορευόμενα), καταλείπει ἐπὶ τοῦ λόφου λοχαγοὺς Κηφισόδωρον Κηφισοφῶντος Ἀθηναῖον καὶ Ἀμφικράτην Ἀμφιδήμου Ἀθηναῖον καὶ Ἀρχαγόραν Ἀργεῖον φυγάδα, αὐτὸς δὲ σὺν τοῖς λοιποῖς ἐπορεύετο ἐπὶ τὸν δεύτερον λόφον, καὶ τῷ αὐτῷ τρόπῳ καὶ τοῦτον αἱροῦσιν.

@@ -2737,7 +2737,7 @@ schematypens="http://purl.oclc.org/dsdl/schematron"?>

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οἱ δὲ Καρδοῦχοι ὁρῶντες ὀλίγους ἤδη τοὺς λοιπούς ʽπολλοὶ γὰρ καὶ τῶν μένειν τεταγμένων ᾤχοντο ἐπιμελόμενοι οἱ μὲν ὑποζυγίων, οἱ δὲ σκευῶν, οἱ δʼ ἑταιρῶν̓, ἐνταῦθα δὴ ἐπέκειντο θρασέως καὶ ἤρχοντο σφενδονᾶν καὶ τοξεύειν. +

οἱ δὲ Καρδοῦχοι ὁρῶντες ὀλίγους ἤδη τοὺς λοιπούς (πολλοὶ γὰρ καὶ τῶν μένειν τεταγμένων ᾤχοντο ἐπιμελόμενοι οἱ μὲν ὑποζυγίων, οἱ δὲ σκευῶν, οἱ δʼ ἑταιρῶν), ἐνταῦθα δὴ ἐπέκειντο θρασέως καὶ ἤρχοντο σφενδονᾶν καὶ τοξεύειν.

@@ -3438,11 +3438,11 @@ schematypens="http://purl.oclc.org/dsdl/schematron"?>

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ἐπεὶ δὲ μαχόμενοι οὐκ ἐδύναντο λαβεῖν τὸ χωρίον ʽκαὶ γὰρ τάφρος ἦν περὶ αὐτὸ εὐρεῖα ἀναβεβλημένη καὶ σκόλοπες ἐπὶ τῆς ἀναβολῆς καὶ τύρσεις πυκναὶ ξύλιναι πεποιημέναἰ, ἀπιέναι δὴ ἐπεχείρουν· οἱ δὲ ἐπέκειντο αὐτοῖς. +

ἐπεὶ δὲ μαχόμενοι οὐκ ἐδύναντο λαβεῖν τὸ χωρίον (καὶ γὰρ τάφρος ἦν περὶ αὐτὸ εὐρεῖα ἀναβεβλημένη καὶ σκόλοπες ἐπὶ τῆς ἀναβολῆς καὶ τύρσεις πυκναὶ ξύλιναι πεποιημέναι), ἀπιέναι δὴ ἐπεχείρουν· οἱ δὲ ἐπέκειντο αὐτοῖς.

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ὡς δὲ οὐκ ἐδύναντο ἀποτρέχειν ʽἦν γὰρ ἐφʼ ἑνὸς ἡ κατάβασις ἐκ τοῦ χωρίου εἰς τὴν χαράδραν̓, πέμπουσι πρὸς Ξενοφῶντα· ὁ δὲ ἡγεῖτο τοῖς ὁπλίταις. +

ὡς δὲ οὐκ ἐδύναντο ἀποτρέχειν (ἦν γὰρ ἐφʼ ἑνὸς ἡ κατάβασις ἐκ τοῦ χωρίου εἰς τὴν χαράδραν), πέμπουσι πρὸς Ξενοφῶντα· ὁ δὲ ἡγεῖτο τοῖς ὁπλίταις.

@@ -3531,7 +3531,7 @@ schematypens="http://purl.oclc.org/dsdl/schematron"?>

- τῇ δὲ ὑστεραίᾳ ἀπῇσαν οἱ Ἕλληνες ἔχοντες τὰ ἐπιτήδεια. ἐπεὶ δὲ τὴν κατάβασιν ἐφοβοῦντο τὴν εἰς Τραπεζοῦντα ʽπρανὴς γὰρ ἦν καὶ στενἤ, ψευδενέδραν ἐποιήσαντο· + τῇ δὲ ὑστεραίᾳ ἀπῇσαν οἱ Ἕλληνες ἔχοντες τὰ ἐπιτήδεια. ἐπεὶ δὲ τὴν κατάβασιν ἐφοβοῦντο τὴν εἰς Τραπεζοῦντα (πρανὴς γὰρ ἦν καὶ στενή), ψευδενέδραν ἐποιήσαντο·

@@ -3543,7 +3543,7 @@ schematypens="http://purl.oclc.org/dsdl/schematron"?>

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καὶ οἱ μὲν ἄλλοι Κρῆτες ʽἁλίσκεσθαι γὰρ ἔφασαν τῷ δρόμᾠ, ἐκπεσόντες ἐκ τῆς ὁδοῦ εἰς ὕλην κατὰ τὰς νάπας καλινδούμενοι ἐσώθησαν, ὁ Μυσὸς δὲ κατὰ τὴν ὁδὸν φεύγων ἐβόα βοηθεῖν· +

καὶ οἱ μὲν ἄλλοι Κρῆτες (ἁλίσκεσθαι γὰρ ἔφασαν τῷ δρόμῳ), ἐκπεσόντες ἐκ τῆς ὁδοῦ εἰς ὕλην κατὰ τὰς νάπας καλινδούμενοι ἐσώθησαν, ὁ Μυσὸς δὲ κατὰ τὴν ὁδὸν φεύγων ἐβόα βοηθεῖν·

@@ -3779,7 +3779,7 @@ schematypens="http://purl.oclc.org/dsdl/schematron"?>

- ἐν τούτῳ ἔρχονται ἐκ Σινώπης πρέσβεις, φοβούμενοι περὶ τῶν Κοτυωριτῶν τῆς τε πόλεως ʽἦν γὰρ ἐκείνων καὶ φόρον ἐκείνοις ἔφερον̓ καὶ περὶ τῆς χώρας, ὅτι ἤκουον δῃουμένην. καὶ ἐλθόντες εἰς τὸ στρατόπεδον ἔλεγον· προηγόρει δὲ Ἑκατώνυμος δεινὸς νομιζόμενος εἶναι λέγειν· + ἐν τούτῳ ἔρχονται ἐκ Σινώπης πρέσβεις, φοβούμενοι περὶ τῶν Κοτυωριτῶν τῆς τε πόλεως (ἦν γὰρ ἐκείνων καὶ φόρον ἐκείνοις ἔφερον) καὶ περὶ τῆς χώρας, ὅτι ἤκουον δῃουμένην. καὶ ἐλθόντες εἰς τὸ στρατόπεδον ἔλεγον· προηγόρει δὲ Ἑκατώνυμος δεινὸς νομιζόμενος εἶναι λέγειν·

@@ -3808,7 +3808,7 @@ schematypens="http://purl.oclc.org/dsdl/schematron"?>

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καὶ νῦν ἐπεὶ εἰς τὰς Ἑλληνίδας πόλεις ἤλθομεν, ἐν Τραπεζοῦντι μὲν ʽπαρεῖχον γὰρ ἡμῖν ἀγοράν̓ ὠνούμενοι εἴχομεν τὰ ἐπιτήδεια, καὶ ἀνθʼ ὧν ἐτίμησαν ἡμᾶς καὶ ξένια ἔδωκαν τῇ στρατιᾷ, ἀντετιμῶμεν αὐτούς, καὶ εἴ τις αὐτοῖς φίλος ἦν τῶν βαρβάρων, τούτων ἀπειχόμεθα· τοὺς δὲ πολεμίους αὐτῶν ἐφʼ οὓς αὐτοὶ ἡγοῖντο κακῶς ἐποιοῦμεν ὅσον ἐδυνάμεθα. +

καὶ νῦν ἐπεὶ εἰς τὰς Ἑλληνίδας πόλεις ἤλθομεν, ἐν Τραπεζοῦντι μὲν (παρεῖχον γὰρ ἡμῖν ἀγοράν) ὠνούμενοι εἴχομεν τὰ ἐπιτήδεια, καὶ ἀνθʼ ὧν ἐτίμησαν ἡμᾶς καὶ ξένια ἔδωκαν τῇ στρατιᾷ, ἀντετιμῶμεν αὐτούς, καὶ εἴ τις αὐτοῖς φίλος ἦν τῶν βαρβάρων, τούτων ἀπειχόμεθα· τοὺς δὲ πολεμίους αὐτῶν ἐφʼ οὓς αὐτοὶ ἡγοῖντο κακῶς ἐποιοῦμεν ὅσον ἐδυνάμεθα.

@@ -3844,7 +3844,7 @@ schematypens="http://purl.oclc.org/dsdl/schematron"?>

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ʽἁ̓κούομεν δὲ αὐτὸν καὶ ἐπιθυμεῖν τῆς ὑμετέρας πόλεως καὶ χωρίων τῶν ἐπιθαλαττίων̓, πειρασόμεθα ξυμπράττοντες αὐτῷ ὧν ἐπιθυμεῖ φίλοι γίγνεσθαι. +

(ἀκούομεν δὲ αὐτὸν καὶ ἐπιθυμεῖν τῆς ὑμετέρας πόλεως καὶ χωρίων τῶν ἐπιθαλαττίων), πειρασόμεθα ξυμπράττοντες αὐτῷ ὧν ἐπιθυμεῖ φίλοι γίγνεσθαι.

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οἱ δὲ λόγοι ἦσαν αὐτοῖς ὡς αἰσχρὸν εἴη ἄρχειν Ἀθηναῖον Πελοποννησίων καὶ Λακεδαιμόνιον, μηδεμίαν δύναμιν παρεχόμενον εἰς τὴν στρατιάν, καὶ τοὺς μὲν πόνους σφᾶς ἔχειν, τὰ δὲ κέρδη ἄλλους, καὶ ταῦτα τὴν σωτηρίαν σφῶν κατειργασμένων· εἶναι γὰρ τοὺς κατειργασμένους Ἀρκάδας καὶ Ἀχαιούς, τὸ δʼ ἄλλο στράτευμα οὐδὲν εἶναι ʽκαὶ ἦν δὲ τῇ ἀληθείᾳ ὑπὲρ ἥμισυ τοῦ στρατεύματος Ἀρκάδες καὶ Ἀχαιοἴ· +

οἱ δὲ λόγοι ἦσαν αὐτοῖς ὡς αἰσχρὸν εἴη ἄρχειν Ἀθηναῖον Πελοποννησίων καὶ Λακεδαιμόνιον, μηδεμίαν δύναμιν παρεχόμενον εἰς τὴν στρατιάν, καὶ τοὺς μὲν πόνους σφᾶς ἔχειν, τὰ δὲ κέρδη ἄλλους, καὶ ταῦτα τὴν σωτηρίαν σφῶν κατειργασμένων· εἶναι γὰρ τοὺς κατειργασμένους Ἀρκάδας καὶ Ἀχαιούς, τὸ δʼ ἄλλο στράτευμα οὐδὲν εἶναι (καὶ ἦν δὲ τῇ ἀληθείᾳ ὑπὲρ ἥμισυ τοῦ στρατεύματος Ἀρκάδες καὶ Ἀχαιοί)·

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Τιμασίων δὲ καὶ οἱ ἱππεῖς ἔχοντες τοὺς ἡγεμόνας καὶ προελαύνοντες ἐλάνθανον αὑτοὺς ἐπὶ τῷ λόφῳ γενόμενοι ἔνθα ἐπολιορκοῦντο οἱ Ἕλληνες. καὶ οὐχ ὁρῶσιν οὔτε φίλιον στράτευμα οὔτε πολέμιον ʽκαὶ ταῦτα ἀπαγγέλλουσι πρὸς τὸν Ξενοφῶντα καὶ τὸ στράτευμἀ, γρᾴδια δὲ καὶ γερόντια καὶ πρόβατα ὀλίγα καὶ βοῦς καταλελειμμένους. +

Τιμασίων δὲ καὶ οἱ ἱππεῖς ἔχοντες τοὺς ἡγεμόνας καὶ προελαύνοντες ἐλάνθανον αὑτοὺς ἐπὶ τῷ λόφῳ γενόμενοι ἔνθα ἐπολιορκοῦντο οἱ Ἕλληνες. καὶ οὐχ ὁρῶσιν οὔτε φίλιον στράτευμα οὔτε πολέμιον (καὶ ταῦτα ἀπαγγέλλουσι πρὸς τὸν Ξενοφῶντα καὶ τὸ στράτευμα), γρᾴδια δὲ καὶ γερόντια καὶ πρόβατα ὀλίγα καὶ βοῦς καταλελειμμένους.

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ἐκ τούτου ἀπαγγέλλει τις ταῦτα τῶν ἀποφευγόντων εἰς τὸ στρατόπεδον. καὶ ὁ Ξενοφῶν, ἐπεὶ οὐκ ἐγεγένητο τὰ ἱερὰ ταύτῃ τῇ ἡμέρᾳ, λαβὼν βοῦν ὑπὸ ἁμάξης ʽοὐ γὰρ ἦν ἄλλα ἱερεῖἀ, σφαγιασάμενος ἐβοήθει καὶ οἱ ἄλλοι οἱ μέχρι τριάκοντα ἐτῶν ἅπαντες. +

ἐκ τούτου ἀπαγγέλλει τις ταῦτα τῶν ἀποφευγόντων εἰς τὸ στρατόπεδον. καὶ ὁ Ξενοφῶν, ἐπεὶ οὐκ ἐγεγένητο τὰ ἱερὰ ταύτῃ τῇ ἡμέρᾳ, λαβὼν βοῦν ὑπὸ ἁμάξης (οὐ γὰρ ἦν ἄλλα ἱερεῖα), σφαγιασάμενος ἐβοήθει καὶ οἱ ἄλλοι οἱ μέχρι τριάκοντα ἐτῶν ἅπαντες.

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ἐγὼ μὲν οὖν ʽκαὶ γὰρ ἀκούω Δέξιππον λέγειν πρὸς Κλέανδρον ὡς οὐκ ἂν ἐποίησεν Ἀγασίας ταῦτα, εἰ μὴ ἐγὼ αὐτὸν ἐκέλευσἀ, ἐγὼ μὲν οὖν ἀπολύω καὶ ὑμᾶς τῆς αἰτίας καὶ Ἀγασίαν, ἂν αὐτὸς Ἀγασίας φήσῃ ἐμέ τι τούτων αἴτιον εἶναι, καὶ καταδικάζω ἐμαυτοῦ, εἰ ἐγὼ πετροβολίας ἢ ἄλλου τινὸς βιαίου ἐξάρχω, τῆς ἐσχάτης δίκης ἄξιος εἶναι, καὶ ὑφέξω τὴν δίκην. +

ἐγὼ μὲν οὖν (καὶ γὰρ ἀκούω Δέξιππον λέγειν πρὸς Κλέανδρον ὡς οὐκ ἂν ἐποίησεν Ἀγασίας ταῦτα, εἰ μὴ ἐγὼ αὐτὸν ἐκέλευσα), ἐγὼ μὲν οὖν ἀπολύω καὶ ὑμᾶς τῆς αἰτίας καὶ Ἀγασίαν, ἂν αὐτὸς Ἀγασίας φήσῃ ἐμέ τι τούτων αἴτιον εἶναι, καὶ καταδικάζω ἐμαυτοῦ, εἰ ἐγὼ πετροβολίας ἢ ἄλλου τινὸς βιαίου ἐξάρχω, τῆς ἐσχάτης δίκης ἄξιος εἶναι, καὶ ὑφέξω τὴν δίκην.

@@ -5017,7 +5017,7 @@ schematypens="http://purl.oclc.org/dsdl/schematron"?>

- ἐκ τούτου δὲ Φαρνάβαζος φοβούμενος τὸ στράτευμα μὴ ἐπὶ τὴν αὑτοῦ χώραν στρατεύηται, πέμψας πρὸς Ἀναξίβιον τὸν ναύαρχον ʽὁ δʼ ἔτυχεν ἐν Βυζαντίῳ ὤν̓, ἐδεῖτο διαβιβάσαι τὸ στράτευμα ἐκ τῆς Ἀσίας, καὶ ὑπισχνεῖτο πάντα ποιήσειν αὐτῷ ὅσα δέοι. + ἐκ τούτου δὲ Φαρνάβαζος φοβούμενος τὸ στράτευμα μὴ ἐπὶ τὴν αὑτοῦ χώραν στρατεύηται, πέμψας πρὸς Ἀναξίβιον τὸν ναύαρχον (ὁ δʼ ἔτυχεν ἐν Βυζαντίῳ ὤν), ἐδεῖτο διαβιβάσαι τὸ στράτευμα ἐκ τῆς Ἀσίας, καὶ ὑπισχνεῖτο πάντα ποιήσειν αὐτῷ ὅσα δέοι.

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ἀκούουσι ταῦτα τοῖς στρατιώταις καὶ τὰ παρὰ Ἀναξιβίου ἅμα ἀπαγγελλόμενα ʽἀπεκρίνατο γὰρ ὅτι πειθομένοις αὐτοῖς οὐ μεταμελήσει, ἀλλὰ τοῖς τε οἴκοι τέλεσι ταῦτα ἀπαγγελεῖ καὶ αὐτὸς βουλεύσοιτο περὶ αὐτῶν ὅ τι δύναιτο ἀγαθόν̓, +

ἀκούουσι ταῦτα τοῖς στρατιώταις καὶ τὰ παρὰ Ἀναξιβίου ἅμα ἀπαγγελλόμενα (ἀπεκρίνατο γὰρ ὅτι πειθομένοις αὐτοῖς οὐ μεταμελήσει, ἀλλὰ τοῖς τε οἴκοι τέλεσι ταῦτα ἀπαγγελεῖ καὶ αὐτὸς βουλεύσοιτο περὶ αὐτῶν ὅ τι δύναιτο ἀγαθόν),

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ὁ δὲ Ξενοφῶν ἠπορεῖτο τί ποιήσει· καὶ γὰρ ἐτύγχανεν ὡς τιμώμενος ἐν τῷ πλησιαιτάτῳ δίφρῳ Σεύθῃ καθήμενος. ὁ δὲ Ἡρακλείδης ἐκέλευεν αὐτῷ τὸ κέρας ὀρέξαι τὸν οἰνοχόον. ὁ δὲ Ξενοφῶν ʽἤδη γὰρ ὑποπεπωκὼς ἐτύγχανεν̓ ἀνέστη θαρραλέως δεξάμενος τὸ κέρας καὶ εἶπεν· +

ὁ δὲ Ξενοφῶν ἠπορεῖτο τί ποιήσει· καὶ γὰρ ἐτύγχανεν ὡς τιμώμενος ἐν τῷ πλησιαιτάτῳ δίφρῳ Σεύθῃ καθήμενος. ὁ δὲ Ἡρακλείδης ἐκέλευεν αὐτῷ τὸ κέρας ὀρέξαι τὸν οἰνοχόον. ὁ δὲ Ξενοφῶν (ἤδη γὰρ ὑποπεπωκὼς ἐτύγχανεν) ἀνέστη θαρραλέως δεξάμενος τὸ κέρας καὶ εἶπεν·

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καὶ ὁ Ἡρακλείδης ἐνταῦθα ἔχων τὴν τιμὴν τῆς λείας παρῆν. καὶ Σεύθης ἐξαγαγὼν ζεύγη ἡμιονικὰ τρία ʽοὐ γὰρ ἦν πλείὠ, τὰ δʼ ἄλλα βοεικά, καλέσας Ξενοφῶντα ἐκέλευε λαβεῖν, τὰ δʼ ἄλλα διανεῖμαι τοῖς στρατηγοῖς καὶ λοχαγοῖς. +

καὶ ὁ Ἡρακλείδης ἐνταῦθα ἔχων τὴν τιμὴν τῆς λείας παρῆν. καὶ Σεύθης ἐξαγαγὼν ζεύγη ἡμιονικὰ τρία (οὐ γὰρ ἦν πλείω), τὰ δʼ ἄλλα βοεικά, καλέσας Ξενοφῶντα ἐκέλευε λαβεῖν, τὰ δʼ ἄλλα διανεῖμαι τοῖς στρατηγοῖς καὶ λοχαγοῖς.

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ταῦτʼ εἰπὼν ἀναβὰς ἐπὶ τὸν ἵππον ἀπήλαυνε καὶ σὺν αὐτῷ οἱ ἄλλοι ἱππεῖς πλὴν τεττάρων ἢ πέντε. ὁ δὲ Μηδοσάδης ʽἐλύπει γὰρ αὐτὸν ἡ χώρα πορθουμένἠ, ἐκέλευε τὸν Ξενοφῶντα καλέσαι τὼ Λακεδαιμονίω. +

ταῦτʼ εἰπὼν ἀναβὰς ἐπὶ τὸν ἵππον ἀπήλαυνε καὶ σὺν αὐτῷ οἱ ἄλλοι ἱππεῖς πλὴν τεττάρων ἢ πέντε. ὁ δὲ Μηδοσάδης (ἐλύπει γὰρ αὐτὸν ἡ χώρα πορθουμένη), ἐκέλευε τὸν Ξενοφῶντα καλέσαι τὼ Λακεδαιμονίω.

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πυργομαχοῦντες δὲ ἐπεὶ οὐκ ἐδύναντο λαβεῖν τὴν τύρσιν ʽὑψηλὴ γὰρ ἦν καὶ μεγάλη καὶ προμαχεῶνας καὶ ἄνδρας πολλοὺς καὶ μαχίμους ἔχουσἀ, διορύττειν ἐπεχείρησαν τὸν πύργον. +

πυργομαχοῦντες δὲ ἐπεὶ οὐκ ἐδύναντο λαβεῖν τὴν τύρσιν (ὑψηλὴ γὰρ ἦν καὶ μεγάλη καὶ προμαχεῶνας καὶ ἄνδρας πολλοὺς καὶ μαχίμους ἔχουσα), διορύττειν ἐπεχείρησαν τὸν πύργον.

diff --git a/data/tlg0059/tlg030/tlg0059.tlg030.perseus-grc2.xml b/data/tlg0059/tlg030/tlg0059.tlg030.perseus-grc2.xml index ac6e45341..ada6f6f4b 100644 --- a/data/tlg0059/tlg030/tlg0059.tlg030.perseus-grc2.xml +++ b/data/tlg0059/tlg030/tlg0059.tlg030.perseus-grc2.xml @@ -5199,7 +5199,7 @@ οὐδὲ τοῦτο. εἰ δὲ ἀληθείας ἧττον, οὐ καὶ οὐσίας; ἀνάγκη. -οὐκοῦν ὅλως τὰ περὶ τὴν τοῦ σώματος θεραπείαν γένη γῶν γενῶν αὖ τῶν περὶ τὴν τῆς ψυχῆς θεραπείαν ἧττον ἀληθείας τε καὶ οὐσίας μετέχει; + οὐκοῦν ὅλως τὰ περὶ τὴν τοῦ σώματος θεραπείαν γένη τῶν γενῶν αὖ τῶν περὶ τὴν τῆς ψυχῆς θεραπείαν ἧττον ἀληθείας τε καὶ οὐσίας μετέχει; πολύ γε. σῶμα δὲ αὐτὸ ψυχῆς οὐκ οἴει οὕτως; ἔγωγε. diff --git a/data/tlg0062/tlg030/tlg0062.tlg030.perseus-grc1.xml b/data/tlg0062/tlg030/tlg0062.tlg030.perseus-grc1.xml index 95f42ffb8..9067e7fde 100644 --- a/data/tlg0062/tlg030/tlg0062.tlg030.perseus-grc1.xml +++ b/data/tlg0062/tlg030/tlg0062.tlg030.perseus-grc1.xml @@ -71,8 +71,8 @@ Τυχιάδης

τί ποτε ἀρα, ὠ Σίμων, οἱ μὲν ἄλλοι ἀνθρωττοι -καὶ βχβνθβροι καὶ δοῦλοι τέχνην ἔκαστός τινα -βττίστανται διʼ ἧς αὑτοῖς τὲ εἰσιν καὶ ἄλλῳ χρήσιμοι, σὺ δέ, ὡς ἔοικεν, ἔργον οὐδὲν ἔχεις διʼ οὗ +καὶ ἐλεύθεροι καὶ δοῦλοι τέχνην ἔκαστός τινα +ἐττίστανται διʼ ἧς αὑτοῖς τὲ εἰσιν καὶ ἄλλῳ χρήσιμοι, σὺ δέ, ὡς ἔοικεν, ἔργον οὐδὲν ἔχεις διʼ οὗ ἄν τι ἢ αὐτὸς ἀπόναιο ἢ ἄλλῳ μεταδοίης;

diff --git a/data/tlg0085/tlg003/tlg0085.tlg003.perseus-grc2.xml b/data/tlg0085/tlg003/tlg0085.tlg003.perseus-grc2.xml index 436db4f11..137255703 100644 --- a/data/tlg0085/tlg003/tlg0085.tlg003.perseus-grc2.xml +++ b/data/tlg0085/tlg003/tlg0085.tlg003.perseus-grc2.xml @@ -581,7 +581,7 @@ urn:cts:greekLit:tlg0085.tlg003.perseus-grc1. ᾤοντʼ ἀμοχθεὶ πρὸς βίαν τε δεσπόσειν· ἐμοὶ δὲ μήτηρ οὐχ ἅπαξ μόνον Θέμις, καὶ Γαῖα, πολλῶν ὀνομάτων μορφὴ μία, - τὸ μέλλον κραίνοιτο προυτεθεσπίκει, + τὸ μέλλον ᾗ κραίνοιτο προυτεθεσπίκει, ὡς οὐ κατʼ ἰσχὺν οὐδὲ πρὸς τὸ καρτερόν χρείη, δόλῳ δὲ τοὺς ὑπερσχόντας κρατεῖν. τοιαῦτʼ ἐμοῦ λόγοισιν ἐξηγουμένου diff --git a/data/tlg0086/tlg025/tlg0086.tlg025.perseus-eng1.xml b/data/tlg0086/tlg025/tlg0086.tlg025.perseus-eng1.xml index 8a362cf1d..dc41d8103 100644 --- a/data/tlg0086/tlg025/tlg0086.tlg025.perseus-eng1.xml +++ b/data/tlg0086/tlg025/tlg0086.tlg025.perseus-eng1.xml @@ -637,7 +637,7 @@ vague hints with regard to the other instances of contrariety, but the Pythagoreans pronounced how many and what the contraries are. Thus from both these authoritiesThe section of Pythagoreans - mentioned in 6, and Lacmaeon. we can gather thus much, + mentioned in 6, and Alcmaeon. we can gather thus much, that the contraries are first principles of things; and from the former, how many and what the contraries are.How these can be referred to our list of causes is not definitely expressed by them, but they appear to reckon @@ -4790,7 +4790,7 @@ the same sense, but just as we use the term "medical" in relation to one and the same thing; but not of one and the same thing, nor yet equivocally. The term "medical" is applied to a body and a - function and an instrument, neither equivocally nor in one sense, hut + function and an instrument, neither equivocally nor in one sense, but in relation to one thing.Cf. Aristot. Met. 4.2.2.However, in whichever way one chooses to speak of these things, it matters nothing; but this point is clear: that the primary and From bdde70560a73ba936bb25eb2d41cbf75dbda3637 Mon Sep 17 00:00:00 2001 From: lcerrato Date: Mon, 16 Sep 2019 15:30:51 -0400 Subject: [PATCH 3/4] (tlg0007_review) new files in tlg0007.tlg141 group #633 #984 #985 #986 --- data/tlg0007/tlg141/__cts__.xml | 20 ++ .../tlg141/tlg0007.tlg141.perseus-eng2.xml | 96 ++++++++ .../tlg141/tlg0007.tlg141.perseus-grc2.xml | 227 ++++++++++++++++++ 3 files changed, 343 insertions(+) create mode 100644 data/tlg0007/tlg141/__cts__.xml create mode 100644 data/tlg0007/tlg141/tlg0007.tlg141.perseus-eng2.xml create mode 100644 data/tlg0007/tlg141/tlg0007.tlg141.perseus-grc2.xml diff --git a/data/tlg0007/tlg141/__cts__.xml b/data/tlg0007/tlg141/__cts__.xml new file mode 100644 index 000000000..7fdfc8dfa --- /dev/null +++ b/data/tlg0007/tlg141/__cts__.xml @@ -0,0 +1,20 @@ + + + An Recte Dictum Sit Latenter Esse Vivendum + + + Whether 'Twere Rightly Said, Live Concealed. + Plutarch. Plutarch's Morals, Vol. 3. Goodwin, William W., + editor; Whitaker, Charles, translator. Boston: Little, Brown, and Company. Cambridge. + 1874. + + + + Εἰ καλῶς εἴρηται τὸ λάθε βιώτας + Plutarch. Plutarchi Chaeronensis Moralia, Vol 6. + Vernardakēs, Grēgorios N., editor. Leipzig: Teubner. 1895. + + diff --git a/data/tlg0007/tlg141/tlg0007.tlg141.perseus-eng2.xml b/data/tlg0007/tlg141/tlg0007.tlg141.perseus-eng2.xml new file mode 100644 index 000000000..4a068812a --- /dev/null +++ b/data/tlg0007/tlg141/tlg0007.tlg141.perseus-eng2.xml @@ -0,0 +1,96 @@ + + + + + + + Whether 'Twere Rightly Said, Live Concealed + Plutarch + Goodwin + Charles Whitaker + Perseus Project, Tufts University + Gregory Crane + + Prepared under the supervision of + Lisa Cerrato + Rashmi Singhal + Bridget Almas + + The National Endowment for the Humanities + + + Trustees of Tufts University + Medford, MA + Perseus Project + 2010-12-13 + + + + + Plutarch + Plutarch's Morals. + + Translated from the Greek by several hands. Corrected and revised by + William W. Goodwin, PH. D. + + + Boston + Little, Brown, and Company + Cambridge + Press Of John Wilson and son + 1874 + + 3 + + The Internet Archive + + + + + + +

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Whether ’twere rightly said, live concealed. +

IT is sure, he that said it had no mind to live concealed, for he spoke it out of a design of being taken notice of for his very saying it, as if he saw deeper into things than every vulgar eye, and of purchasing to himself a reputation, how unjustly soever, by inveigling others into obscurity and retirement. But the poet says right: I hate the man who makes pretence to wit, Yet in his own concerns waives using it. From Euripides, Frag. 897. For they tell us of one Philoxenus the son of Eryxis, and Gnatho the Sicilian, who were so over greedy after any dainties set before them, that they would blow their nose in the dish, whereby, turning the stomachs of the other guests, they themselves went away fuller crammed with the rarities. Thus fares it with all those whose appetite is always lusting and insatiate after glory. They bespatter the repute of others, as their rivals in honor, that they themselves may advance smoothly to it and without a rub. They do like watermen, who look astern while they row the boat ahead, still so managing the strokes of the oar that the vessel may make on to its port. So these men who recommend to us such kind of precepts row hard after glory, but with their face another way. To what purpose else need this have been said?—why committed to writing and handed down to posterity? Would he live incognito to his contemporaries, who is so eager to be known to succeeding ages?

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But besides, doth not the thing itself sound ill, to bid you keep all your lifetime out of the world’s eye, as if you had rifled the sepulchres of the dead, or done such like detestable villany which you should hide for? What! is it grown a crime to live, unless you can keep all others from knowing you do so? For my part, I should pronounce that even an ill-liver ought not to withdraw himself from the converse of others. No; let him be known, let him be reclaimed, let him repent; so that, if you have any stock of virtue, let it not lie unemployed, or if you have been viciously bent, do not by flying the means continue unreclaimed and uncured. Point me out therefore and distinguish me the man to whom you adopt this admonition. If to one devoid of sense, goodness, or wit, it is like one that should caution a person under a fever or raving madness not to let it be known where he is, for fear the physicians should find him, but rather to skulk in some dark corner, where he and his diseases may escape discovery. So you who labor under that pernicious, that scarce curable disease, wickedness, are by parity of reason bid to conceal your vices, your envyings, your superstitions, like some disorderly or feverous pulse, for fear of falling into the hands of them who might prescribe well to you and set you to rights again. Whereas, alas! in the days of remote antiquity, men exhibited the sick to public view, when every charitable passenger who had labored himself under the like malady, or had experienced a remedy on them that did, communicated to the diseased all the receipts he knew; thus, say they, skill in physic was patched up by multiplied experiments, and grew to a mighty art. At the same rate ought all the infirmities of a dissolute life, all the irregular passions of the soul, to be laid open to the view of all, and undergo the touch of every skilful hand, that all who examine into the temper may be able to prescribe accordingly. For instance, doth anger transport you? The advice in that case is, Shun the occasions of it. Doth jealousy torment you? Take this or that course. Art thou love-sick? It hath been my own case and infirmity to be so too; but I saw the folly of it, I repented, I grew wiser. But for those that lie, denying, hiding, mincing, and palliating their vices, it makes them but take the deeper dye, it rivets their faults into them.

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Again, if on the other hand this advice be calculated for the owners of worth and virtue, if they must be condemned to privacy and live unknown to the world, you do in effect bid Epaminondas lay down his arms, you bid Lycurgus rescind his laws, you bid Thrasybulus spare the tyrants, in a word, you bid Pythagoras forbear his instructions, and Socrates his reasonings and discourses; nay, you lay injunctions chiefly upon yourself, Epicurus, not to maintain that epistolary correspondence with your Asiatic friends, not to entertain your Egyptian visitants, not to be tutor to the youth of Lampsacus, not to present and send about your books to women as well as men, out of an ostentation of some wisdom in yourself more than vulgar, not to leave such particular directions about your funeral And in fine, to what purpose, Epicurus, did you keep a public table? Why that concourse of friends, that resort of fair young men, at your doors? Why so many thousand lines so elaborately composed and writ upon Metrodorus, Aristobulus, and Chaeredemus, that death itself might not rob us of them; if virtue must be doomed to oblivion, art to idleness and inactivity, philosophy to silence, and all a man’s happiness must be forgotten?

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But if indeed, in the state of life we are under, you will needs seclude us from all knowledge and acquaintance with the world (as men shut light from their entertainments and drinking-bouts, for which they set the night apart), let it be only such who make it the whole business of life to heap pleasure upon pleasure; let such live recluses all their days. Were I, in truth, to wanton away my days in the arms of your miss Hedeia, or spend them with Leontium, another dear of yours,—were I to bid defiance to virtue, or to place all that’s good in the gratification of the flesh or the ticklings of a sensual pleasure,—these accursed actions and rites would need darkness and an eternal night to veil them; and may they ever be doomed to oblivion and obscurity. But what should they hide their heads for, who with regard to the works of nature own and magnify a God, who celebrate his justice and providence, who in point of morality are due observers of the law, promoters of society and community among all men, and lovers of the public-weal, and who in the administration thereof prefer the common good before private advantage? Why should such men cloister up themselves, and live recluses from the world? For would you have them out of the way, for fear they should set a good example, and allure others to virtue out of emulation of the precedent? If Themistocles’s valor had been unknown at Athens, Greece had never given Xerxes that repulse. Had not Camillus shown himself in defence of the Romans, their city Rome had no longer stood. Sicily had not recovered her liberty, had Plato been a stranger to Dion. Truly (in my mind) to be known to the world under some eminent character not only carries a reputation with it, but makes the virtues in us become practical like light, which renders us not only visible but useful to others. Epaminondas, during the first forty years of his life, in which no notice was taken of him, was an useless citizen to Thebes; but afterwards, when he had once gained credit and the government amongst the Thebans, he both rescued them from present destruction, and freed even Greece herself from imminent slavery, exhibiting (like light, which is in its own nature glorious, and to others beneficial at the same time) a valor seasonably active and serviceable to his country, yet interwoven with his own laurels. For Virtue, like finest brass, by use grows bright.Sophocles, Frag. 779. And not our houses alone, when (as Sophocles has it) they stand long untenanted, run the faster to ruin; but men’s natural parts, lying unemployed for lack of acquaintance with the world, contract a kind of filth or rust and craziness thereby. For sottish ease, and a life wholly sedentary and given up to idleness, spoil and debilitate not only the body but the soul too. And as close waters shadowed over by bordering trees, and stagnated in default of springs to supply current and motion to them, become foul and corrupt; so, methinks, is it with the innate faculties of a dull unstirring soul,—whatever usefulness, whatever seeds of good she may have latent in her, yet when she puts not these powers into action, when once they stagnate, they lose their vigor and run to decay.

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See you not how on night’s approach a sluggish drowsiness oft-times seizes the body, and sloth and inactiveness surprise the soul, and she finds herself heavy and quite unfit for action? Have you not then observed how a man’s reason (like fire scarce visible and just going out) retires into itself, and how by reason of its inactivity and dulness it is gently agitated by divers fantastical imaginations, so that nothing remains but some obscure indications that the man is alive. But when the orient sun brings back the day, It chases night and dreamy sleep away. It doth, as it were, bring the world together again, and with his returned light call up and excite all mankind to thought and action; and, as Democritus tells us, men setting themselves every new-spring day to endeavors of mutual beneficence and service one towards another, as if they were fastened in the straitest tie together, do all of them, some from one, some from another quarter of the world, rouse up and awake to action.

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For my own part, I am fully persuaded that life itself, and our being born at the rate we are, and the origin we share in common with all mankind, were vouchsafed us by God to the intent we should be known to one another. It is true, whilst man, in that little part of him, his soul, lies struggling and scattered in the vast womb of the universe, he is an obscure and unknown being; but, when once he gets hither into this world and puts a body on, he grows illustrious, and from an obscure becomes a conspicuous being; from an hidden, an apparent one. For knowledge does not lead to essence (or being), as some maintain; but the essence of things rather conducts us into the knowledge and understanding thereof. For the birth or generation of individuals gives not any being to them which they had not before, but brings that individual into view; as also the corruption or death of any creature is not its annihilation or reduction into mere nothing, but rather a sending the dissolved being into an invisible state. Hence is it that many persons (conformably to their ancient country laws), taking the Sun to be Apollo, gave him the names of Delius and Pythius (that is, conspicuous and known). But for him, be he either God or Daemon, who hath dominion over the opposite portion, the infernal regions, they call him Hades (that is, invisible), Emperor of gloomy night and lazy sleep, for that at our death and dissolution we pass into a state of invisibility and beyond the reach of mortal eyes. I am indeed of opinion, that the ancients called man Phos (that is, light), because from the affinity of their natures strong desires are bred in mankind of continually seeing and being seen to each other. Nay, some philosophers hold the soul itself to be essentially light; which they would prove by this among other arguments, that nothing is so insupportable to the mind of man as ignorance and obscurity. Whatever is destitute of light she avoids, and darkness, the harbor of fears and suspicions, is uneasy to her; whereas, on the other hand, light is so delicious, so desirable a thing, that without that, and wrapped in darkness, none of the delectables in nature are pleasing to her. This makes all our very pleasures, all our diversions and enjoyments, charming and grateful to us, like some universal relishing ingredients mixed with the others to make them palatable. But he that casts himself into obscure retirements, he that sits surrounded in darkness and buries himself alive, seems, in my mind, to repine at his own birth and grudge he ever had a being.

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And yet it is certain, in the regions prepared for pious souls, they conserve not only an existence in (or agreeable to) nature, but are encircled with glory. There the sun with glorious ray, Chasing shady night away, Makes an everlasting day; Where souls in fields of purple roses play; Others in verdant plains disport, Crowned with trees of every sort, Trees that never fruit do bear, But always in the blossom are. From Pindar.

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The rivers there without rude murmurs gently glide, and there they meet and bear each other company, passing away their time in commemorating and running over things past and present.

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A third state there is of them who have led vicious and wicked lives, which precipitates souls into a kind of hell and miserable abyss, Where sluggish streams of sable night Spout floods of darkness infinite. From Pindar. This is the receptacle of the tormented; here lie they hid under the veils of eternal ignorance and oblivion. For vultures do not everlastingly gorge themselves upon the liver of a wicked man, exposed by angry Gods upon the earth, as poets fondly feign of Prometheus. For either rottenness or the funeral pile hath consumed that long ago. Nor do the bodies of the tormented undergo (as Sisyphus is fabled to do) the toil and pressure of weighty burdens; For strength no longer flesh and bone sustains.Odyss. XI. 219. There are no reliques of the body in dead men which stripes and tortures can make impressions on; but in very truth the sole punishment of ill-livers is an inglorious obscurity, or a final abolition, which through oblivion hurls and plunges them into deplorable rivers, bottomless seas, and a dark abyss, involving all in uselessness and inactivity, absolute ignorance and obscurity, as their last and eternal doom.

+ + + \ No newline at end of file diff --git a/data/tlg0007/tlg141/tlg0007.tlg141.perseus-grc2.xml b/data/tlg0007/tlg141/tlg0007.tlg141.perseus-grc2.xml new file mode 100644 index 000000000..d6467b435 --- /dev/null +++ b/data/tlg0007/tlg141/tlg0007.tlg141.perseus-grc2.xml @@ -0,0 +1,227 @@ + + + + + + +Εἰ καλῶς εἴρηται τὸ λάθε βιώτας +Plutarch +Grēgorios N. Vernardakēs +Perseus Project, Tufts University +Gregory Crane + +Prepared under the supervision of +Lisa Cerrato +Rashmi Singhal +Bridget Almas + +The National Endowment for the Humanities + + +Trustees of Tufts University +Medford, MA +Perseus Project +2010-12-13 + + + + +Plutarch +Moralia +Grēgorios N. Vernardakēs + +Leipzig +Teubner +1895 + +6 + +The Internet Archive + + + + + + +

optical character recognition

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ἀλλʼ οὐδʼ ὁ τοῦτʼ εἰπὼν λαθεῖν ἠθέλησεν αὐτὸ γὰρ τοῦτʼ εἶπεν, ἵνα μὴ λάθῃ, ὥς τι +φρονῶν + περιττότερον· ἐκ τῆς εἰς ἀδοξίαν +προτροπῆς δόξαν ἄδικον ποριζόμενος· μισῶ σοφιστήν, ὅστις οὐχ αὑτῷ +σοφός· τοὺς μὲν γὰρ περὶ Φιλόξενον τὸν Ἐρύξιδος καὶ Γνάθωνα τὸν Σικελιώτην ἐπτοημένους περὶ +τὰ ὄψα λέγουσιν ἐναπομύττεσθαι ταῖς παροψίσιν, ὅπως τοὺς +συνεσθίοντας διατρέψαντες αὐτοὶ μόνοι τῶν παρακειμένων ἐμφορηθῶσιν οἱ δʼ ἀκράτως φιλόδοξοι καὶ +κατακόρως διαβάλλουσιν ἑτέροις τὴν δόξαν ὥσπερ ἀντερασταῖς, ἵνα τυγχάνωσιν αὐτῆς ἀνανταγωνίστως + + καὶ ταὐτὰ τοῖς ἐρέσσουσι ποιοῦσιν· +ὡς γὰρ ἐκεῖνοι, πρὸς τὴν πρύμναν ἀφορῶντες τῆς νεώς, τῇ κατὰ πρῷραν ὁρμῇ συνεργοῦσιν, ὡς ἂν ἐκ τῆς +ἀνακοπῆς περίρροια καταλαμβάνουσα συνεπωθῇ τὸ πορθμεῖον, οὕτως οἱ τὰ τοιαῦτα παραγγέλματα διδόντες ὥσπερ ἀπεστραμμένοι τὴν δόξαν διώκουσιν. ἐπεὶ τί λέγειν ἔδει τοῦτο; τί +δὲ γράφειν καὶ γράψαντα ἐκδιδόναι πρὸς τὸν μετὰ ταῦτα χρόνον, εἰ λαθεῖν ἐβούλετο τοὺς ὄντας ὁ μηδὲ +τοὺς ἐσομένους;

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ἀλλὰ τοῦτο μὲν ἐῶμεν· αὐτὸ δὲ τὸ πρᾶγμα πῶς οὐ πονηρόν, λάθε βιώσας; ὡς +τυμβωρυχήσας; ἀλλʼ αἰσχρόν ἐστι τὸ ζῆν, ἵνʼ ἀγνοῶμεν πάντες; ἐγὼ δʼ ἂν εἴποιμι, μηδὲ κακῶς βιώσας λάθε, ἀλλὰ γνώσθητι +σωφρονίσθητι μετανόησον εἴτʼ ἀρετὴν ἔχεις, μὴ γένῃ ἄχρηστος εἴτε +κακίαν, μὴ μείνῃς ἀθεράπευτος. μᾶλλον δὲ διελοῦ καὶ διόρισον, τίνι τοῦτο προστάττεις· εἰ μὲν ἀμαθεῖ +καὶ πονηρῷ καὶ ἀγνώμονι, οὐδὲν διαφέρεις τοῦ λέγοντος, λάθε καὶ πυρέττων, λάθε φρενιτίζων, μὴ γνῷ σε +ὁ ἰατρός· ἴθι ῥίψας ποι κατὰ σκότου σεαυτόν, ἀγνοούμενος ὁμοῦ τοῖς +πάθεσι· καὶ σὺ ἴθι τῇ κακίᾳ νόσον ἀνήκεστον νοσῶν καὶ ὀλέθριον, ἀποκρύπτων τοὺς φθόνους, τὰς +δεισιδαιμονίας, ὥσπερ τινὰς σφυγμούς, δεδιὼς παρασχεῖν τοῖς νουθετεῖν καὶ ἰᾶσθαι δυναμένοις. + + οἱ δὲ σφόδρα παλαιοὶ καὶ τοὺς +νοσοῦντας φανερῶς προῆγον· τούτων δʼ ἕκαστος εἴ τι πρόσφορον ἔχοι, παθὼν αὐτὸς ἢ παθόντα θεραπεύσας, +ἔφραζε τῷ δεομένῳ· καὶ τέχνην οὕτω φασὶν ἐκ πείρας συνερανιζομένην μεγάλην γενέσθαι. ἔδει δὴ καὶ τοὺς νοσώδεις βίους καὶ τὰ τῆς ψυχῆς πᾶσιν ἀπογυμνοῦν καὶ ἅπτεσθαι καὶ +λέγειν ἑκάστων ἐπισκοποῦντα τὰς διαθέσεις ὀργίζῃ; τοῦτο φύλαξαι· ζηλοτυπεῖς; ἐκεῖνο ποίησον· ἐρᾷς; +κἀγώ ποτʼ ἠράσθην ἀλλὰ μετενόησα νῦν δʼ ἀρνούμενοι, ἀποκρυπτόμενοι, +περιστέλλοντες, ἐμβαθύνουσι τὴν κακίαν ἑαυτοῖς.

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καὶ μὴν εἴ γε τοῖς χρηστοῖς λανθάνειν καὶ ἀγνοεῖσθαι παραινεῖς, Ἐπαμεινώνδᾳ λέγεις +μὴ στρατήγει καὶ Λυκούργῳ μὴ νομοθέτει καὶ Θρασυβούλῳ μὴ +τυραννοκτόνει καὶ Πυθαγόρᾳ μὴ παίδευε καὶ Σωκράτει μὴ διαλέγου· καὶ σεαυτῷ πρῶτον Ἐπίκουρε, μὴ +γράφε τοῖς ἐν Ἀσίᾳ φίλοις μηδὲ τοῖς +ἀπʼ Αἰγύπτου ξενολόγει μηδὲ τοὺς Λαμψακηνῶν ἐφήβους δορυφόρει· μηδὲ +διάπεμπε βίβλους, πᾶσι καὶ πάσαις ἐπιδεικνύμενος τὴν σοφίαν, μηδὲ διατάσσου περὶ ταφῆς. τί γὰρ αἱ +κοιναὶ τράπεζαι; τί δʼ αἱ τῶν ἐπιτηδείων καὶ καλῶν σύνοδοι; τί δʼ αἱ τοσαῦται μυριάδες στίχων ἐπὶ +Μητρόδωρον, ἐπʼ Ἀριστόβουλον, ἐπὶ Χαιρέδημον γραφόμεναι καὶ +συντασσόμεναι φιλοπόνως; ἵνα μηδʼ ἀποθανόντες λάθωσιν, ἢ ἵνʼ ἀμνηστίαν νομοθετῇς ἀρετῇ καὶ ἀπραξίαν +τέχνῃ καὶ σιωπὴν φιλοσοφίᾳ καὶ λήθην εὐπραγίᾳ;

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εἰ δʼ ἐκ τοῦ βίου καθάπερ ἐκ συμποσίου φῶς ἀναιρεῖς τὴν +γνῶσιν, ὡς πάντα ποιεῖν ἐξ ἡδονῆς πρὸς ἡδονὴν λανθάνουσαν, λάθε βιώσας. πάνυ μὲν οὖν, ἂν μεθʼ Ἡδείας βιοῦν μέλλω τῆς ἑταίρας καὶ +Λεοντίῳ συγκαταζῆν καὶ τῷ καλῷ προσπτύειν καὶ τἀγαθόν ἐν σαρκὶ καὶ + γαργαλισμοῖς τίθεσθαι· ταῦτα δεῖται σκότους τὰ τέλη, ταῦτα νυκτός, ἐπὶ ταῦτα τὴν λήθην καὶ τὴν +ἄγνοιαν. ἐὰν δέ τις ἐν μὲν φυσικοῖς θεὸν ὑμνῇ καὶ δίκην καὶ πρόνοιαν, ἐν δʼ ἠθικοῖς; νόμον καὶ +κοινωνίαν καὶ πολιτείαν, ἐν δὲ πολιτείᾳ τὸ καλὸν ἀλλὰ μὴ τὴν +χρείαν, διὰ τί λάθῃ βιώσας; ἵνα μηδένα παιδεύσῃ ἢ μηδενὶ ζηλωτὸς ἀρετῆς μηδὲ παράδειγμα καλὸν +γένηται; εἰ Θεμιστοκλῆς Ἀθηναίους ἐλάνθανεν, οὐκ ἂν ἡ Ἑλλὰς ἀπεώσατο Ξέρξην· εἰ Ῥωμαίους Κάμιλλος, + οὐκ ἂν ἡ Ῥώμη πόλις ἔμεινεν· εἰ Δίωνα Πλάτων, οὐκ ἂν ἠλευθερώθη ἡ Σικελία. ὧσπερ δέ, οἶμαι, τὸ +φῶς οὐ μόνον φανεροὺς ἀλλὰ καὶ χρησίμους καθίστησιν ἡμᾶς ἀλλήλοις, οὕτως ἡ γνῶσις οὐ μόνον δόξαν +ἀλλὰ καὶ πρᾶξιν ταῖς ἀρεταῖς δίδωσιν. Ἐπαμεινώνδας γοῦν εἰς +τεσσαρακοστὸν ἔτος ἀγνοηθείς οὐδὲν ὤνησε Θηβαίους ὕστερον δὲ πιστευθεὶς καὶ ἄρξας τὴν μὲν πόλιν +ἀπολλυμένην ἔσωσε, τὴν δʼ Ἑλλάδα δουλεύουσαν ἠλευθέρωσε, καθάπερ ἐν φωτὶ τῇ δόξῃ τὴν ἀρετὴν ἐνεργὸν +ἐπὶ καιροῦ παρασχόμενος + + λάμπει γὰρ ἐν χρείαισιν ὥσπερ εὐγενὴς + + χαλκός· χρόνῳ δʼ ἀργῆσαν ἤμυσεν + οὐ μόνον στέγος ὥς φησι Σοφοκλῆς, ἀλλὰ καὶ ἦθος ἀνδρός, οἷον εὐρῶτα καὶ γῆρας ἐν ἀπραξίᾳ + διʼ ἀγνοίας ἐφελκόμενον. ἡσυχία δὲ κωφὴ καὶ βίος ἑδραῖος ἐπὶ σχολῆς +ἀποκείμενος οὐ μόνον σῶμα ἀλλὰ καὶ ψυχὴν μαραίνει· καὶ καθάπερ τὰ λανθάνοντα τῶν ὑδάτων τῷ +περισκιάζεσθαι καὶ καθῆσθαι μὴ ἀπορρέοντα σήπεται, οὕτω τῶν ἀκινήτων βίων, ὡς ἔοικεν, ἄν τι χρήσιμον ἔχωσι, φθείρονται καὶ ἀπογηράσκουσιν αἱ σύμφυτοι δυνάμεις. +

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οὐχ ὁρᾷς, ὅτι νυκτὸς μὲν ἐπιούσης τά τε σώματα δυσεργεῖς βαρύτητες ἴσχουσι καὶ τὰς +ψυχὰς ὄκνοι καταλαμβάνουσιν +ἀδρανεῖς, καὶ συσταλεὶς; ὁ λογισμὸς εἰς ἑαυτὸν ὥσπερ πῦρ ἀμαυρὸν +ὑπʼ ἀργίας καὶ κατηφείας μακρὰν διεσπασμέναις πάλλεται φαντασίαις, ὅσον αὐτὸ τὸ ζῆν τὸν ἄνθρωπον +ὑποσημαίνειν; ἦμος δʼ ἠπεροπῆας; ἀπεπτοίησεν ὀνείρους + ὁ ἥλιος ἀνασχὼν καὶ καθάπερ εἰς ταὐτὸ συμμίξας ἐπέστρεψε καὶ +συνώρμησε τῷ φωτὶ τὰς πράξεις καὶ τὰς νοήσεις τὰς ἁπάντων, ὥς φησι Δημόκριτος νέα ἐφʼ ἡμέρῃ φρονέοντες ἅνθρωποι, τῇ πρὸς ἀλλήλους ὁρμῇ καθάπερ ἀρτήματι συντόνῳ +σπασθέντες, ἄλλος ἀλλαχόθεν ἐπὶ τὰς πράξεις ἀνίστανται.

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δοκῶ δʼ ἐγὼ καὶ τὸ ζῆν αὐτὸ καὶ ὅλως τὸ + φῦναι καὶ μετασχεῖν ἀνθρώπῳ +γενέσεως εἰς γνῶσιν ὑπὸ θεοῦ δοθῆναι· ἔστι δʼ ἄδηλος καὶ ἄγνωστος ἐν τῷ παντὶ πόλῳ καὶ κατὰ μικρὰ +καὶ σποράδην φερόμενος· ὅταν δὲ γένηται, συνερχόμενος αὑτῷ καὶ λαμβάνων μέγεθος ἐκλάμπει καὶ +καθίσταται δῆλος ἐξ ἀδήλου καὶ φανερὸς ἐξ ἀφανοῦς. οὐ γὰρ εἰς +οὐσίαν ὁδὸς ἡ γνῶσις ὡς ἔνιοι λέγουσιν, ἀλλʼ οὐσίας εἰς γνῶσιν· οὐ γὰρ ποιεῖ τῶν γιγνομένων ἕκαστον +ἀλλὰ δείκνυσιν· ὥσπερ οὐδʼ ἡ φθορὰ +τοῦ ὄντος ἄρσις εἰς τὸ μὴ ὄν ἐστιν, ἀλλὰ μᾶλλον εἰς τὸ ἄδηλον ἀπαγωγὴ τοῦ διαλυθέντος. ὅθεν δὴ τὸν μὲν ἣλιον Ἀπόλλωνα κατὰ τοὺς πατρίους καὶ παλαιοὺς θεσμοὺς +νομίζοντες Δήλιον καὶ Πύθιον προσαγορεύουσι· τὸν δὲ τῆς ἐναντίας κύριον μοίρας, εἴτε θεὸς εἴτε +δαίμων ἐστίν, Ἅιδην ὀνομάζουσιν, ὡς ἂν εἰς ἀειδὲς καὶ ἀόρατον ἡμῶν, +ὅταν διαλυθῶμεν, βαδιζόντων νυκτὸς ἀιδνᾶς ἀεργηλοῖὸ θʼ ὕπνου +κοίρανον. οἶμαι δὲ καὶ τὸν ἄνθρωπον αὐτὸν οὑτωσὶ φῶτα καλεῖν τοὺς παλαιούς, ὅτι τοῦ +γιγνώσκεσθαι καὶ γιγνώσκειν ἑκάστῳ διὰ συγγένειαν ἔρως ἰσχυρὸς + ἐμπέφυκεν. αὐτήν τε τὴν ψυχὴν ἔνιοι +τῶν φιλοσόφων φῶς εἶναι τῇ οὐσίᾳ νομίζουσιν, ἄλλοις τε, χρώμενοι τεκμηρίοις +καὶ ὅτι τῶν ὄντων μάλιστα τὴν μὲν ἄγνοιαν ἡ ψυχὴ δυσανασχετεῖ καὶ πᾶν τὸ ἀφεγγὲς ἐξαιρεῖ καὶ +ταράττεται πρὸς τὰ σκοτεινά, φόβου καὶ ὑποψίας ὄντα πλήρη πρὸς αὐτήν +ἡδὺ δʼ αὐτῇ καὶ ποθεινὸν οὕτω τὸ φῶς ἐστιν, ὥστε μηδʼ ἄλλῳ τινὶ τῶν φύσει τερπνῶν ἄνευ φωτὸς ὑπὸ +σκότους χαίρειν, ἀλλὰ τοῦτο πᾶσαν ἡδονὴν καὶ πᾶσαν διατριβὴν καὶ ἀπόλαυσιν, ὥσπερ τι κοινὸν + ἥδυσμα καταμιγνύμενον, ἱλαρὰν ποιεῖ καὶ φιλάνθρωπον. ὁ δʼ εἰς τὴν +ἄγνοιαν αὑτὸν ἐμβαλὼν καὶ σκότος περιαμπισχόμενος καὶ κενοταφῶν τὸν βίον ἔοικεν αὐτὴν βαρύνεσθαι τὴν γένεσιν καὶ ἀπαυδᾶν πρὸς τὸ +εἶναι.

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καίτοι τῆς γε δόξης καὶ τοῦ εἶναι φύσιν εὐσεβῶν χῶρον +τοῖσι λάμπει μὲν μένος ἀελίου τὰν ἐνθάδε νύκτα κάτω, + φοινικορόδοις ἐνὶ λειμώνεσσι, + + καὶ τοῖσιν ἀκάρπων μὲν ἀνθηρῶν + καὶ σκυθίων δένδρων ἄνθεσι τεθηλὸς + ἀναπέπταται πεδίον + + καὶ ποταμοί τινες ἄκλυστοι καὶ λεῖοι διαρρέουσι, καὶ διατριβὰς ἔχουσιν ἐν +μνήμαις καὶ λόγοις τῶν γεγονότων καὶ ὄντων παραπέμποντες αὑτοὺς καὶ συνόντες. ἡ δὲ τρίτη τῶν ἀνοσίως +βεβιωκότων + καὶ παρανόμως ὁδός ἐστιν, εἰς +ἔρεβός τι καὶ βάραθρον ὠθοῦσα τὰς ψυχὰς +ἔνθεν τὸν ἄπειρον ἐρεύγονται σκότον + βληχροὶ δνοφερᾶς νυκτὸς ποταμοί + δεχόμενοι καὶ ἀποκρύπτοντες ἀγνοίᾳ καὶ λήθῃ τοὺς +κολαζομένους. οὐ γὰρ οὔτε γῦπες κειμένων ἐν γῇ τῶν πονηρῶν κείρουσιν ἀεὶ τὸ ἧπαρ· κατακέκαυται γὰρ ἢ +κατασέσηπεν οὔτε βαρῶν τινων ἀχθοφορίαι θλίβουσι καὶ καταπονοῦσι τὰ σώματα τῶν κολαζομένων οὐ γὰρ ἔτι σάρκας τε καὶ ὀστέα ἶνες ἔχουσιν. + οὐδʼ ἔστιν ὑπόλειμμα σώματος τοῖς τεθνηκόσι τιμωρίας ἀπέρεισιν +ἀντιτύπου δέξασθαι δυνάμενον· ἀλλʼ +ἓν κολαστήριον ὡς ἀληθῶς τῶν κακῶς βιωσάντων, ἀδοξία καὶ ἄγνοια καὶ παντελῶς ἀφανισμός, ὃς αἴρων εἰς +τὸν ἀμειδῆ ποταμὸν ἀπὸ τῆς Λήθης καταποντίζει εἰς ἄβυσσον καὶ +ἀχανὲς πέλαγος, ἀχρηστίαν καὶ ἀπραξίαν καὶ πᾶσάν ἄγνοιαν καὶ ἀδοξίαν συνεφελκόμενον.

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+ + + From bc6a6f2567ab740fefeec683927ade8324d95f89 Mon Sep 17 00:00:00 2001 From: lcerrato Date: Mon, 16 Sep 2019 16:44:30 -0400 Subject: [PATCH 4/4] (tlg0007_review) removing old files #633 #984 #985 #986 --- .../tlg0007.tlg141.perseus-eng1.tracking.json | 14 - .../tlg141/tlg0007.tlg141.perseus-eng1.xml | 366 ------------------ .../tlg0007.tlg141.perseus-grc1.tracking.json | 14 - .../tlg141/tlg0007.tlg141.perseus-grc1.xml | 236 ----------- 4 files changed, 630 deletions(-) delete mode 100644 data/tlg0007/tlg141/tlg0007.tlg141.perseus-eng1.tracking.json delete mode 100644 data/tlg0007/tlg141/tlg0007.tlg141.perseus-eng1.xml delete mode 100644 data/tlg0007/tlg141/tlg0007.tlg141.perseus-grc1.tracking.json delete mode 100644 data/tlg0007/tlg141/tlg0007.tlg141.perseus-grc1.xml diff --git a/data/tlg0007/tlg141/tlg0007.tlg141.perseus-eng1.tracking.json b/data/tlg0007/tlg141/tlg0007.tlg141.perseus-eng1.tracking.json deleted file mode 100644 index 27313eb2d..000000000 --- a/data/tlg0007/tlg141/tlg0007.tlg141.perseus-eng1.tracking.json +++ /dev/null @@ -1,14 +0,0 @@ -{ - "epidoc_compliant": false, - "fully_unicode": true, - "git_repo": "canonical-greekLit", - "has_cts_metadata": false, - "has_cts_refsDecl": false, - "id": "2008.01.0399", - "last_editor": "", - "note": "", - "src": "texts/Classics/Plutarch/opensource/plut.141_goodwin_eng.xml", - "status": "migrated", - "target": "canonical-greekLit/data/tlg0007/tlg141/tlg0007.tlg141.perseus-eng1.xml", - "valid_xml": false -} \ No newline at end of file diff --git a/data/tlg0007/tlg141/tlg0007.tlg141.perseus-eng1.xml b/data/tlg0007/tlg141/tlg0007.tlg141.perseus-eng1.xml deleted file mode 100644 index 2cebabd84..000000000 --- a/data/tlg0007/tlg141/tlg0007.tlg141.perseus-eng1.xml +++ /dev/null @@ -1,366 +0,0 @@ - - - -%PersProse; -]> - - - - - An Recte Dictum Sit Latenter Esse Vivendum - Machine readable text - Plutarch - Goodwin&responsibility;&fund.NEH; - About 100Kb&Perseus.publish; - - - Plutarch - Plutarch's Morals. - - Translated from the Greek by several hands. Corrected and revised by - William W. Goodwin, PH. D. - - - Boston - Little, Brown, and Company - Cambridge - Press Of John Wilson and son - 1874 - - 3 - - - - - - - - - - - English - Greek - - - - - 2006 - - GRC - tagging - - - - - - - - Whether 'twere rightly said, live concealed. - - -

IT is sure, he that said it had no mind to live concealed, for he spoke it out of a design of being taken - notice of for his very saying it, as if he saw deeper into - things than every vulgar eye, and of purchasing to himself a reputation, how unjustly soever, by inveigling others - into obscurity and retirement. But the poet says right: - - - - I hate the man who makes pretence to wit, - - Yet in his own concerns waives using it. - From Euripides, Frag. 897. - - -

-

For they tell us of one Philoxenus the son of Eryxis, - and Gnatho the Sicilian, who were so over greedy after - any dainties set before them, that they would blow their - nose in the dish, whereby, turning the stomachs of the - other guests, they themselves went away fuller crammed - with the rarities. Thus fares it with all those whose appetite is always lusting and insatiate after glory. They - bespatter the repute of others, as their rivals in honor, - that they themselves may advance smoothly to it and - without a rub. They do like watermen, who look astern - while they row the boat ahead, still so managing the - strokes of the oar that the vessel may make on to its - port. So these men who recommend to us such kind of - precepts row hard after glory, but with their face another - way. To what purpose else need this have been said?—why committed to writing and handed down to posterity? - - - - Would he live incognito to his contemporaries, who is so - eager to be known to succeeding ages?

- - -

But besides, doth not the thing itself sound ill, to - bid you keep all your lifetime out of the world's eye, as - if you had rifled the sepulchres of the dead, or done - such like detestable villany which you should hide for? - What! is it grown a crime to live, unless you can keep all - others from knowing you do so? For my part, I should - pronounce that even an ill-liver ought not to withdraw - himself from the converse of others. No; let him be - known, let him be reclaimed, let him repent; so that, if - you have any stock of virtue, let it not lie unemployed, or - if you have been viciously bent, do not by flying the means - continue unreclaimed and uncured. Point me out therefore and distinguish me the man to whom you adopt this - admonition. If to one devoid of sense, goodness, or wit, - it is like one that should caution a person under a fever or - raving madness not to let it be known where he is, for fear - the physicians should find him, but rather to skulk in - some dark corner, where he and his diseases may escape - discovery. So you who labor under that pernicious, that - scarce curable disease, wickedness, are by parity of reason - bid to conceal your vices, your envyings, your superstitions, - like some disorderly or feverous pulse, for fear of falling - into the hands of them who might prescribe well to you - and set you to rights again. Whereas, alas! in the days - of remote antiquity, men exhibited the sick to public view, - when every charitable passenger who had labored himself - under the like malady, or had experienced a remedy on them - that did, communicated to the diseased all the receipts he - knew; thus, say they, skill in physic was patched up by - multiplied experiments, and grew to a mighty art. At the - same rate ought all the infirmities of a dissolute life, all - the irregular passions of the soul, to be laid open to the - view of all, and undergo the touch of every skilful hand, - - - - that all who examine into the temper may be able to - prescribe accordingly. For instance, doth anger transport you? The advice in that case is, Shun the occasions - of it. Doth jealousy torment you? Take this or that - course. Art thou love-sick? It hath been my own case - and infirmity to be so too; but I saw the folly of it, I repented, I grew wiser. But for those that lie, denying, - hiding, mincing, and palliating their vices, it makes them - but take the deeper dye, it rivets their faults into them.

- - -

Again, if on the other hand this advice be calculated - for the owners of worth and virtue, if they must be condemned to privacy and live unknown to the world, you do - in effect bid Epaminondas lay down his arms, you bid Lycurgus rescind his laws, you bid Thrasybulus spare the - tyrants, in a word, you bid Pythagoras forbear his instructions, and Socrates his reasonings and discourses; nay, - you lay injunctions chiefly upon yourself, Epicurus, not - to maintain that epistolary correspondence with your Asiatic - friends, not to entertain your Egyptian visitants, not to be - tutor to the youth of Lampsacus, not to present and send - about your books to women as well as men, out of an - ostentation of some wisdom in yourself more than vulgar, - not to leave such particular directions about your funeral - And in fine, to what purpose, Epicurus, did you keep a - public table? Why that concourse of friends, that resort - of fair young men, at your doors? Why so many thousand lines so elaborately composed and writ upon Metrodorus, Aristobulus, and Chaeredemus, that death itself - might not rob us of them; if virtue must be doomed to oblivion, art to idleness and inactivity, philosophy to silence, - and all a man's happiness must be forgotten?

- - -

But if indeed, in the state of life we are under, you - will needs seclude us from all knowledge and acquaintance - with the world (as men shut light from their entertainments - and drinking-bouts, for which they set the night apart), let - - - - it be only such who make it the whole business of life to - heap pleasure upon pleasure; let such live recluses all - their days. Were I, in truth, to wanton away my days in - the arms of your miss Hedeia, or spend them with Leontium, another dear of yours,—were I to bid defiance to - virtue, or to place all that's good in the gratification of - the flesh or the ticklings of a sensual pleasure,—these - accursed actions and rites would need darkness and an - eternal night to veil them; and may they ever be doomed - to oblivion and obscurity. But what should they hide their - heads for, who with regard to the works of nature own - and magnify a God, who celebrate his justice and providence, who in point of morality are due observers of the - law, promoters of society and community among all men, - and lovers of the public-weal, and who in the administration - thereof prefer the common good before private advantage? - Why should such men cloister up themselves, and live recluses from the world? For would you have them out of - the way, for fear they should set a good example, and allure others to virtue out of emulation of the precedent? If - Themistocles's valor had been unknown at Athens, Greece - had never given Xerxes that repulse. Had not Camillus - shown himself in defence of the Romans, their city Rome - had no longer stood. Sicily had not recovered her liberty, - had Plato been a stranger to Dion. Truly (in my mind) - to be known to the world under some eminent character - not only carries a reputation with it, but makes the virtues - in us become practical like light, which renders us not - only visible but useful to others. Epaminondas, during the - first forty years of his life, in which no notice was taken of - him, was an useless citizen to Thebes; but afterwards, when - he had once gained credit and the government amongst the - Thebans, he both rescued them from present destruction, - and freed even Greece herself from imminent slavery, exhibiting (like light, which is in its own nature glorious, and - - - - to others beneficial at the same time) a valor seasonably - active and serviceable to his country, yet interwoven with - his own laurels. For - - Virtue, like finest brass, by use grows bright.Sophocles, Frag. 779. - -

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And not our houses alone, when (as Sophocles has it) they - stand long untenanted, run the faster to ruin; but men's - natural parts, lying unemployed for lack of acquaintance - with the world, contract a kind of filth or rust and craziness thereby. For sottish ease, and a life wholly sedentary - and given up to idleness, spoil and debilitate not only the - body but the soul too. And as close waters shadowed over - by bordering trees, and stagnated in default of springs to - supply current and motion to them, become foul and corrupt; so, methinks, is it with the innate faculties of a - dull unstirring soul,—whatever usefulness, whatever seeds - of good she may have latent in her, yet when she puts - not these powers into action, when once they stagnate, - they lose their vigor and run to decay.

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See you not how on night's approach a sluggish - drowsiness oft-times seizes the body, and sloth and inactiveness surprise the soul, and she finds herself heavy and - quite unfit for action? Have you not then observed how - a man's reason (like fire scarce visible and just going out) - retires into itself, and how by reason of its inactivity and - dulness it is gently agitated by divers fantastical imaginations, so that nothing remains but some obscure indications - that the man is alive. - - - - But when the orient sun brings back the day, - - It chases night and dreamy sleep away. - - -

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It doth, as it were, bring the world together again, and - with his returned light call up and excite all mankind to - thought and action; and, as Democritus tells us, men setting themselves every new-spring day to endeavors of - - - - mutual beneficence and service one towards another, as if - they were fastened in the straitest tie together, do all of - them, some from one, some from another quarter of the - world, rouse up and awake to action.

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For my own part, I am fully persuaded that life itself, - and our being born at the rate we are, and the origin we - share in common with all mankind, were vouchsafed us by - God to the intent we should be known to one another. - It is true, whilst man, in that little part of him, his soul, - lies struggling and scattered in the vast womb of the - universe, he is an obscure and unknown being; but, when - once he gets hither into this world and puts a body on, he - grows illustrious, and from an obscure becomes a conspicuous being; from an hidden, an apparent one. For - knowledge does not lead to essence (or being), as some - maintain; but the essence of things rather conducts us - into the knowledge and understanding thereof. For the - birth or generation of individuals gives not any being - to them which they had not before, but brings that individual into view; as also the corruption or death of - any creature is not its annihilation or reduction into mere - nothing, but rather a sending the dissolved being into an - invisible state. Hence is it that many persons (conformably to their ancient country laws), taking the Sun to be - Apollo, gave him the names of Delius and Pythius (that is, - conspicuous and known). But for him, be he either God - or Daemon, who hath dominion over the opposite portion, - the infernal regions, they call him Hades (that is, invisible), - - Emperor of gloomy night and lazy sleep, -

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for that at our death and dissolution we pass into a state - of invisibility and beyond the reach of mortal eyes. I am - indeed of opinion, that the ancients called man Phos (that - is, light), because from the affinity of their natures strong - desires are bred in mankind of continually seeing and - - - - being seen to each other. Nay, some philosophers hold - the soul itself to be essentially light; which they would - prove by this among other arguments, that nothing is so - insupportable to the mind of man as ignorance and obscurity. Whatever is destitute of light she avoids, and - darkness, the harbor of fears and suspicions, is uneasy to - her; whereas, on the other hand, light is so delicious, so - desirable a thing, that without that, and wrapped in darkness, none of the delectables in nature are pleasing to her. - This makes all our very pleasures, all our diversions and - enjoyments, charming and grateful to us, like some universal relishing ingredients mixed with the others to make - them palatable. But he that casts himself into obscure - retirements, he that sits surrounded in darkness and buries - himself alive, seems, in my mind, to repine at his own - birth and grudge he ever had a being.

- - -

And yet it is certain, in the regions prepared for - pious souls, they conserve not only an existence in (or - agreeable to) nature, but are encircled with glory. - - - - There the sun with glorious ray, - - Chasing shady night away, - - Makes an everlasting day; - - Where souls in fields of purple roses play; - - Others in verdant plains disport, - - Crowned with trees of every sort, - - Trees that never fruit do bear, - - But always in the blossom are. - From Pindar. - - -

-

The rivers there without rude murmurs gently glide, and - there they meet and bear each other company, passing - away their time in commemorating and running over things - past and present.

-

A third state there is of them who have led vicious and - wicked lives, which precipitates souls into a kind of hell - and miserable abyss, - - - - Where sluggish streams of sable night - - Spout floods of darkness infinite. - From Pindar. - - -

-

This is the receptacle of the tormented; here lie they hid - - - - under the veils of eternal ignorance and oblivion. For - vultures do not everlastingly gorge themselves upon the - liver of a wicked man, exposed by angry Gods upon the - earth, as poets fondly feign of Prometheus. For either - rottenness or the funeral pile hath consumed that long ago. - Nor do the bodies of the tormented undergo (as Sisyphus - is fabled to do) the toil and pressure of weighty burdens; - - For strength no longer flesh and bone sustains.Odyss. XI. 219. - -

-

There are no reliques of the body in dead men which - stripes and tortures can make impressions on; but in very - truth the sole punishment of ill-livers is an inglorious - obscurity, or a final abolition, which through oblivion hurls - and plunges them into deplorable rivers, bottomless seas, - and a dark abyss, involving all in uselessness and inactivity, - absolute ignorance and obscurity, as their last and eternal - doom.

- - - - \ No newline at end of file diff --git a/data/tlg0007/tlg141/tlg0007.tlg141.perseus-grc1.tracking.json b/data/tlg0007/tlg141/tlg0007.tlg141.perseus-grc1.tracking.json deleted file mode 100644 index cda5eaeca..000000000 --- a/data/tlg0007/tlg141/tlg0007.tlg141.perseus-grc1.tracking.json +++ /dev/null @@ -1,14 +0,0 @@ -{ - "epidoc_compliant": false, - "fully_unicode": true, - "git_repo": "canonical-greekLit", - "has_cts_metadata": false, - "has_cts_refsDecl": false, - "id": "2008.01.0398", - "last_editor": "", - "note": "", - "src": "texts/sdl/Plutarch/plut.141_teubner_gk.xml", - "status": "migrated", - "target": "canonical-greekLit/data/tlg0007/tlg141/tlg0007.tlg141.perseus-grc1.xml", - "valid_xml": true -} \ No newline at end of file diff --git a/data/tlg0007/tlg141/tlg0007.tlg141.perseus-grc1.xml b/data/tlg0007/tlg141/tlg0007.tlg141.perseus-grc1.xml deleted file mode 100644 index fceead106..000000000 --- a/data/tlg0007/tlg141/tlg0007.tlg141.perseus-grc1.xml +++ /dev/null @@ -1,236 +0,0 @@ - - - - -An Recte Dictum Sit Latenter Esse Vivendum -Machine readable text -Plutarch -Gregorius N. Bernardakis -Perseus Project, Tufts University -Gregory Crane - -Prepared under the supervision of -Lisa Cerrato -William Merrill -Elli Mylonas -David Smith - -The National Endowment for the Humanities - - - -Trustees of Tufts University -Medford, MA -Perseus Project - - - - - -Plutarch -Moralia -Gregorius N. Bernardakis - -Leipzig -Teubner -1895 - -6 - - - - - - - -

optical character recognition

- - -

Notes are not included.

- - - - - - - - - - - -Greek - - - - -5/10 - -RS - - -tagged and parsed - - - - - - - - -

ἀλλʼ οὐδʼ ὁ τοῦτʼ εἰπὼν λαθεῖν ἠθέλησεν αὐτὸ γὰρ τοῦτʼ εἶπεν, ἵνα μὴ λάθῃ, ὥς τι φρονῶν - - περιττότερον· ἐκ τῆς εἰς ἀδοξίαν προτροπῆς δόξαν ἄδικον ποριζόμενος· -μισῶ σοφιστήν, ὅστις οὐχ αὑτῷ σοφός· -τοὺς μὲν γὰρ περὶ Φιλόξενον τὸν Ἐρύξιδος καὶ Γνάθωνα τὸν Σικελιώτην ἐπτοημένους περὶ τὰ ὄψα - λέγουσιν ἐναπομύττεσθαι ταῖς παροψίσιν, ὅπως τοὺς -συνεσθίοντας διατρέψαντες αὐτοὶ μόνοι τῶν παρακειμένων ἐμφορηθῶσιν οἱ δʼ ἀκράτως φιλόδοξοι καὶ κατακόρως διαβάλλουσιν ἑτέροις τὴν δόξαν -ὥσπερ ἀντερασταῖς, ἵνα τυγχάνωσιν αὐτῆς ἀνανταγωνίστως - - καὶ ταὐτὰ τοῖς ἐρέσσουσι ποιοῦσιν· ὡς γὰρ ἐκεῖνοι, πρὸς τὴν πρύμναν ἀφορῶντες τῆς νεώς, -τῇ κατὰ πρῷραν ὁρμῇ συνεργοῦσιν, ὡς ἂν ἐκ τῆς ἀνακοπῆς περίρροια καταλαμβάνουσα συνεπωθῇ τὸ πορθμεῖον, οὕτως οἱ τὰ τοιαῦτα παραγγέλματα - διδόντες ὥσπερ ἀπεστραμμένοι τὴν δόξαν διώκουσιν. ἐπεὶ -τί λέγειν ἔδει τοῦτο; τί δὲ γράφειν καὶ γράψαντα ἐκδιδόναι πρὸς τὸν μετὰ ταῦτα χρόνον, εἰ λαθεῖν -ἐβούλετο τοὺς ὄντας ὁ μηδὲ τοὺς ἐσομένους; -

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ἀλλὰ τοῦτο μὲν ἐῶμεν· αὐτὸ δὲ τὸ πρᾶγμα πῶς οὐ πονηρόν, λάθε βιώσας; ὡς τυμβωρυχήσας; -ἀλλʼ αἰσχρόν ἐστι τὸ ζῆν, ἵνʼ ἀγνοῶμεν πάντες; ἐγὼ - δʼ ἂν εἴποιμι, μηδὲ κακῶς βιώσας λάθε, ἀλλὰ γνώσθητι σωφρονίσθητι μετανόησον εἴτʼ ἀρετὴν ἔχεις, - -μὴ γένῃ ἄχρηστος εἴτε κακίαν, μὴ μείνῃς ἀθεράπευτος. μᾶλλον δὲ διελοῦ καὶ διόρισον, τίνι τοῦτο προστάττεις· εἰ μὲν ἀμαθεῖ καὶ πονηρῷ καὶ ἀγνώμονι, οὐδὲν διαφέρεις τοῦ λέγοντος, λάθε καὶ πυρέττων, λάθε φρενιτίζων, μὴ γνῷ σε ὁ ἰατρός· - -ἴθι ῥίψας ποι κατὰ σκότου σεαυτόν, ἀγνοούμενος -ὁμοῦ τοῖς πάθεσι· καὶ σὺ ἴθι τῇ κακίᾳ νόσον ἀνήκεστον νοσῶν καὶ ὀλέθριον, ἀποκρύπτων τοὺς φθόνους, τὰς δεισιδαιμονίας, ὥσπερ τινὰς σφυγμούς, -δεδιὼς παρασχεῖν τοῖς νουθετεῖν καὶ ἰᾶσθαι δυναμένοις. - - οἱ δὲ σφόδρα παλαιοὶ καὶ τοὺς νοσοῦντας φανερῶς προῆγον· τούτων δʼ ἕκαστος εἴ τι πρόσφορον ἔχοι, παθὼν αὐτὸς ἢ παθόντα θεραπεύσας, ἔφραζε τῷ δεομένῳ· καὶ τέχνην οὕτω φασὶν ἐκ πείρας συνερανιζομένην μεγάλην γενέσθαι. ἔδει δὴ - καὶ τοὺς νοσώδεις βίους καὶ τὰ τῆς ψυχῆς πᾶσιν ἀπογυμνοῦν καὶ ἅπτεσθαι καὶ λέγειν -ἑκάστων ἐπισκοποῦντα τὰς διαθέσεις “ὀργίζῃ; τοῦτο -φύλαξαι· ζηλοτυπεῖς; ἐκεῖνο ποίησον· ἐρᾷς; κἀγώ - ποτʼ ἠράσθην ἀλλὰ μετενόησα” νῦν δʼ ἀρνούμενοι, ἀποκρυπτόμενοι, περιστέλλοντες, ἐμβαθύνουσι τὴν κακίαν ἑαυτοῖς. -

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καὶ μὴν εἴ γε τοῖς χρηστοῖς λανθάνειν καὶ ἀγνοεῖσθαι παραινεῖς, Ἐπαμεινώνδᾳ λέγεις “μὴ στρατήγει” καὶ Λυκούργῳ “μὴ νομοθέτει” καὶ Θρασυβούλῳ “μὴ τυραννοκτόνει” καὶ Πυθαγόρᾳ “μὴ παίδευε” καὶ Σωκράτει “μὴ διαλέγου·” καὶ σεαυτῷ πρῶτον Ἐπίκουρε, μὴ γράφε τοῖς ἐν Ἀσίᾳ φίλοις - μηδὲ τοῖς ἀπʼ Αἰγύπτου ξενολόγει μηδὲ τοὺς Λαμψακηνῶν - ἐφήβους δορυφόρει· μηδὲ διάπεμπε βίβλους, πᾶσι καὶ πάσαις ἐπιδεικνύμενος τὴν σοφίαν, μηδὲ διατάσσου περὶ ταφῆς. τί γὰρ αἱ κοιναὶ τράπεζαι; -τί δʼ αἱ τῶν ἐπιτηδείων καὶ καλῶν σύνοδοι; τί δʼ -αἱ τοσαῦται μυριάδες στίχων ἐπὶ Μητρόδωρον, ἐπʼ -Ἀριστόβουλον, ἐπὶ Χαιρέδημον γραφόμεναι καὶ συντασσόμεναι -φιλοπόνως; ἵνα μηδʼ ἀποθανόντες λάθωσιν, -ἢ ἵνʼ ἀμνηστίαν νομοθετῇς ἀρετῇ καὶ ἀπραξίαν τέχνῃ καὶ σιωπὴν φιλοσοφίᾳ καὶ λήθην εὐπραγίᾳ; -

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εἰ δʼ ἐκ τοῦ βίου καθάπερ ἐκ συμποσίου - -φῶς ἀναιρεῖς τὴν γνῶσιν, ὡς πάντα ποιεῖν ἐξ -ἡδονῆς πρὸς ἡδονὴν λανθάνουσαν, λάθε βιώσας. - πάνυ μὲν οὖν, ἂν μεθʼ Ἡδείας βιοῦν μέλλω τῆς -ἑταίρας καὶ Λεοντίῳ συγκαταζῆν καὶ “τῷ καλῷ προσπτύειν” καὶ τἀγαθόν “ἐν σαρκὶ καὶ γαργαλισμοῖσ” τίθεσθαι· ταῦτα δεῖται σκότους τὰ τέλη, ταῦτα νυκτός, ἐπὶ ταῦτα τὴν λήθην καὶ τὴν ἄγνοιαν. ἐὰν -δέ τις ἐν μὲν φυσικοῖς θεὸν ὑμνῇ καὶ δίκην καὶ πρόνοιαν, ἐν δʼ ἠθικοῖς; νόμον καὶ κοινωνίαν καὶ - πολιτείαν, ἐν δὲ πολιτείᾳ τὸ καλὸν ἀλλὰ μὴ τὴν χρείαν, διὰ τί λάθῃ βιώσας; ἵνα μηδένα παιδεύσῃ -ἢ μηδενὶ ζηλωτὸς ἀρετῆς μηδὲ παράδειγμα καλὸν γένηται; εἰ Θεμιστοκλῆς Ἀθηναίους ἐλάνθανεν, οὐκ -ἂν ἡ Ἑλλὰς ἀπεώσατο Ξέρξην· εἰ Ῥωμαίους Κάμιλλος, - οὐκ ἂν ἡ Ῥώμη πόλις ἔμεινεν· εἰ Δίωνα -Πλάτων, οὐκ ἂν ἠλευθερώθη ἡ Σικελία. ὧσπερ -δέ, οἶμαι, τὸ φῶς οὐ μόνον φανεροὺς ἀλλὰ καὶ χρησίμους καθίστησιν ἡμᾶς ἀλλήλοις, οὕτως ἡ γνῶσις -οὐ μόνον δόξαν ἀλλὰ καὶ πρᾶξιν ταῖς ἀρεταῖς - δίδωσιν. Ἐπαμεινώνδας γοῦν εἰς τεσσαρακοστὸν -ἔτος ἀγνοηθείς οὐδὲν ὤνησε Θηβαίους ὕστερον δὲ πιστευθεὶς καὶ ἄρξας τὴν μὲν πόλιν ἀπολλυμένην -ἔσωσε, τὴν δʼ Ἑλλάδα δουλεύουσαν ἠλευθέρωσε, καθάπερ ἐν φωτὶ τῇ δόξῃ τὴν ἀρετὴν ἐνεργὸν ἐπὶ - καιροῦ παρασχόμενος - - - λάμπει γὰρ ἐν χρείαισιν ὥσπερ εὐγενὴς - - - χαλκός· χρόνῳ δʼ ἀργῆσαν ἤμυσεν - -οὐ μόνον “στέγοσ” ὥς φησι Σοφοκλῆς, ἀλλὰ καὶ -ἦθος ἀνδρός, οἷον εὐρῶτα καὶ γῆρας ἐν ἀπραξίᾳ - διʼ ἀγνοίας ἐφελκόμενον. ἡσυχία δὲ κωφὴ καὶ βίος -ἑδραῖος ἐπὶ σχολῆς ἀποκείμενος οὐ μόνον σῶμα ἀλλὰ καὶ ψυχὴν μαραίνει· καὶ καθάπερ τὰ λανθάνοντα τῶν ὑδάτων τῷ περισκιάζεσθαι καὶ καθῆσθαι -μὴ ἀπορρέοντα σήπεται, οὕτω τῶν ἀκινήτων βίων, - -ὡς ἔοικεν, ἄν τι χρήσιμον ἔχωσι, φθείρονται καὶ ἀπογηράσκουσιν αἱ σύμφυτοι δυνάμεις. -

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οὐχ ὁρᾷς, ὅτι νυκτὸς μὲν ἐπιούσης τά τε -σώματα δυσεργεῖς βαρύτητες ἴσχουσι καὶ τὰς ψυχὰς - -ὄκνοι καταλαμβάνουσιν ἀδρανεῖς, καὶ συσταλεὶς; ὁ - λογισμὸς εἰς ἑαυτὸν ὥσπερ πῦρ ἀμαυρὸν ὑπʼ ἀργίας καὶ κατηφείας “μακρὰν διεσπασμέναις πάλλεται φαντασίαις,” ὅσον αὐτὸ τὸ ζῆν τὸν ἄνθρωπον ὑποσημαίνειν; -ἦμος δʼ ἠπεροπῆας; ἀπεπτοίησεν ὀνείρους - “ὁ ἥλιος ἀνασχὼν” καὶ καθάπερ εἰς ταὐτὸ συμμίξας ἐπέστρεψε καὶ συνώρμησε τῷ φωτὶ τὰς πράξεις καὶ -τὰς νοήσεις τὰς ἁπάντων, ὥς φησι Δημόκριτος “νέα - -ἐφʼ ἡμέρῃ φρονέοντεσ” ἅνθρωποι, τῇ πρὸς ἀλλήλους ὁρμῇ καθάπερ ἀρτήματι συντόνῳ σπασθέντες, ἄλλος ἀλλαχόθεν ἐπὶ τὰς πράξεις ἀνίστανται. -

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δοκῶ δʼ ἐγὼ καὶ τὸ ζῆν αὐτὸ καὶ ὅλως τὸ - - φῦναι καὶ μετασχεῖν ἀνθρώπῳ γενέσεως εἰς γνῶσιν ὑπὸ θεοῦ δοθῆναι· ἔστι δʼ ἄδηλος καὶ ἄγνωστος ἐν τῷ παντὶ πόλῳ καὶ κατὰ μικρὰ καὶ σποράδην φερόμενος· ὅταν δὲ γένηται, συνερχόμενος αὑτῷ καὶ λαμβάνων μέγεθος ἐκλάμπει καὶ καθίσταται δῆλος ἐξ - ἀδήλου καὶ φανερὸς ἐξ ἀφανοῦς. οὐ γὰρ εἰς οὐσίαν -ὁδὸς ἡ γνῶσις ὡς ἔνιοι λέγουσιν, ἀλλʼ οὐσίας εἰς γνῶσιν· οὐ γὰρ ποιεῖ τῶν γιγνομένων ἕκαστον ἀλλὰ - δείκνυσιν· ὥσπερ οὐδʼ ἡ φθορὰ τοῦ ὄντος ἄρσις εἰς -τὸ μὴ ὄν ἐστιν, ἀλλὰ μᾶλλον εἰς τὸ ἄδηλον ἀπαγωγὴ - τοῦ διαλυθέντος. ὅθεν δὴ τὸν μὲν ἣλιον Ἀπόλλωνα κατὰ τοὺς πατρίους καὶ παλαιοὺς θεσμοὺς νομίζοντες Δήλιον καὶ Πύθιον προσαγορεύουσι· τὸν -δὲ τῆς ἐναντίας κύριον μοίρας, εἴτε θεὸς εἴτε δαίμων ἐστίν, Ἅιδην ὀνομάζουσιν, ὡς ἂν εἰς ἀειδὲς - καὶ ἀόρατον ἡμῶν, ὅταν διαλυθῶμεν, βαδιζόντων -νυκτὸς ἀιδνᾶς ἀεργηλοῖὸ θʼ ὕπνου κοίρανον. οἶμαι δὲ καὶ τὸν ἄνθρωπον αὐτὸν οὑτωσὶ φῶτα καλεῖν τοὺς παλαιούς, ὅτι τοῦ γιγνώσκεσθαι καὶ -γιγνώσκειν ἑκάστῳ διὰ συγγένειαν ἔρως ἰσχυρὸς - - ἐμπέφυκεν. αὐτήν τε τὴν ψυχὴν ἔνιοι τῶν - φιλοσόφων φῶς εἶναι τῇ οὐσίᾳ νομίζουσιν, ἄλλοις τε, χρώμενοι τεκμηρίοις καὶ ὅτι τῶν ὄντων μάλιστα τὴν μὲν ἄγνοιαν ἡ ψυχὴ δυσανασχετεῖ καὶ πᾶν τὸ ἀφεγγὲς ἐξαιρεῖ καὶ ταράττεται πρὸς τὰ σκοτεινά, - φόβου καὶ ὑποψίας ὄντα πλήρη πρὸς αὐτήν ἡδὺ -δʼ αὐτῇ καὶ ποθεινὸν οὕτω τὸ φῶς ἐστιν, ὥστε μηδʼ ἄλλῳ τινὶ τῶν φύσει τερπνῶν ἄνευ φωτὸς ὑπὸ σκότους χαίρειν, ἀλλὰ τοῦτο πᾶσαν ἡδονὴν καὶ -πᾶσαν διατριβὴν καὶ ἀπόλαυσιν, ὥσπερ τι κοινὸν - ἥδυσμα καταμιγνύμενον, ἱλαρὰν ποιεῖ καὶ φιλάνθρωπον. -ὁ δʼ εἰς τὴν ἄγνοιαν αὑτὸν ἐμβαλὼν καὶ σκότος περιαμπισχόμενος καὶ κενοταφῶν τὸν βίον - ἔοικεν αὐτὴν βαρύνεσθαι τὴν γένεσιν καὶ ἀπαυδᾶν -πρὸς τὸ εἶναι. -

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καίτοι τῆς γε δόξης καὶ τοῦ εἶναι φύσιν εὐσεβῶν χῶρον - -τοῖσι λάμπει μὲν μένος ἀελίου τὰν ἐνθάδε -νύκτα κάτω, - - φοινικορόδοις ἐνὶ λειμώνεσσι, - - - καὶ τοῖσιν ἀκάρπων μὲν ἀνθηρῶν - - καὶ σκυθίων δένδρων ἄνθεσι τεθηλὸς - - ἀναπέπταται πεδίον - - καὶ ποταμοί τινες ἄκλυστοι καὶ λεῖοι διαρρέουσι, καὶ διατριβὰς ἔχουσιν ἐν μνήμαις καὶ λόγοις τῶν -γεγονότων καὶ ὄντων παραπέμποντες αὑτοὺς καὶ -συνόντες. ἡ δὲ τρίτη τῶν ἀνοσίως βεβιωκότων - - καὶ παρανόμως ὁδός ἐστιν, εἰς ἔρεβός τι καὶ βάραθρον -ὠθοῦσα τὰς ψυχὰς -ἔνθεν τὸν ἄπειρον ἐρεύγονται σκότον - - βληχροὶ δνοφερᾶς νυκτὸς ποταμοί - δεχόμενοι καὶ ἀποκρύπτοντες ἀγνοίᾳ καὶ λήθῃ τοὺς - κολαζομένους. οὐ γὰρ οὔτε γῦπες κειμένων ἐν γῇ τῶν πονηρῶν κείρουσιν ἀεὶ τὸ ἧπαρ· κατακέκαυται γὰρ ἢ κατασέσηπεν οὔτε βαρῶν τινων ἀχθοφορίαι θλίβουσι καὶ καταπονοῦσι τὰ σώματα τῶν κολαζομένων -οὐ γὰρ ἔτι σάρκας τε καὶ ὀστέα ἶνες ἔχουσιν. - -οὐδʼ ἔστιν ὑπόλειμμα σώματος τοῖς τεθνηκόσι τιμωρίας ἀπέρεισιν ἀντιτύπου δέξασθαι δυνάμενον· ἀλλʼ - ἓν κολαστήριον ὡς ἀληθῶς τῶν κακῶς βιωσάντων, ἀδοξία καὶ ἄγνοια καὶ παντελῶς ἀφανισμός, ὃς αἴρων εἰς τὸν ἀμειδῆ ποταμὸν ἀπὸ τῆς Λήθης καταποντίζει - εἰς ἄβυσσον καὶ ἀχανὲς πέλαγος, ἀχρηστίαν καὶ ἀπραξίαν -καὶ πᾶσάν ἄγνοιαν καὶ ἀδοξίαν συνεφελκόμενον.

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