Quaestiones Romanae

Plutarch

Plutarch. Plutarch's Morals, Vol. II. Goodwin, William W., editor; Chauncy, Isaac translator. Boston: Little, Brown, and Company; Cambridge: Press of John Wilson and Son, 1874.

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.