Quaestiones Romanae

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 Juba[*](Müller, 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 Livy[*](Livy, 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 names[*](As 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?