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 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.