Quaestiones Romanae

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

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

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,

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

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.