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 MULTIPLE CHOICE

1. The dorsal cavity contains the .

a. heart and lungs c. structures of the nervous system
b. major organs of digestion
ANS: C

Feedback
A These are in the thoracic cavity.
B These are in the abdominopelvic cavity.
C

PTS: 1

2. Lateral means .
a. near the beginning of a structure c. toward the midline
b. near the front of the body d. toward the side
ANS: D

Feedback
A This is proximal.
B This is ventral.
C This is medial.
D

PTS: 1

3. The midsagittal plane divides the body into .

a. anterior and posterior portions c. upper and lower sections
b. cephalic and caudal halves d. left and right halves
ANS: D

Feedback
A This is the coronal (frontal) plane.
B Cephalic and caudal refers to direction, not body planes.
C This is the transverse plane.
D

PTS: 1

Copyright © Cengage Learning. All rights reserved. 2

 4. The surface of a structure is toward, or nearer, the midline and away from the side.
a. distal c. medial
b. lateral d. proximal
ANS: C

Feedback
A This pertains to a distant part.
B This is toward or nearer the side and away from the midline.
C
D This refers to nearness, or closeness.

PTS: 1

5. The plane divides the body into front and back portions.
a. coronal c. transverse
b. sagittal
ANS: A

Feedback
A
B divides the body into right and left parts
C divides the body into upper and lower parts

PTS: 1

6. Which of the following is known as the study of microscopic one-celled organisms, multicelled
organisms, plants, animals, and humans?
a. biology c. physiology
b. anatomy
ANS: A

Feedback
A
B Anatomy is the study of the shape and structure of an organism’s body and the
relationship of one body part to another.
C Physiology is the study of the function of each body part and how the functions of the
various body parts coordinate to form a complete living organism.

PTS: 1

7. Which of the following conditions would occur on the anterior part of the body?
a. injury to the bottom of the foot c. bruise on the back of the head
b. ventral hernia
ANS: B

Feedback
A This is on a posterior, or dorsal, location.
B
C This would be a posterior (dorsal) cranial injury.

PTS: 1

Copyright © Cengage Learning. All rights reserved. 3

 8. A scratch on the left thigh would best be described as .
a. deep d. external
b. superficial e. b & d
c. internal f. a & c
ANS: E

Feedback
A This would involve an injury to an internal organ.
B This is correct, but so is external.
C This would involve an injury to an internal organ.
D This is correct, but so is superficial.
E
F These would involve an injury to an internal organ.

PTS: 1

9. Which of the following sequences place the terms from the simplest to the most complex?
a. tissues, cells, organs, organ systems, human body
b. human body, organ system, organs, tissues, cells
c. cells, tissues, organs, organ system, human body
d. none are correct
ANS: C

Feedback
A Cells are simpler and group to form tissues.
B This ranks from most complex to simplest.
C
D There is a correct answer.

PTS: 1

10. Which of the following is the best description of anabolism?

a. functional activities of cells that result in growth, repair, energy release, use of food, and
secretions
b. building up of complex materials from simpler ones such as food and oxygen
c. breaking down and changing of complex substances into simpler ones, with a release of
energy and carbon dioxide
ANS: B

Feedback
A This is metabolism.
B
C This is catabolism.

PTS: 1

Copyright © Cengage Learning. All rights reserved. 4

 11. In the metric system, which of the following is used to measure weights?
a. grams c. liters
b. meters d. milliliters
ANS: A

Feedback
A
B This measures lengths.
C This measures volume.
D This measures volume.

PTS: 1

12. Place the following prefixes in the order of smallest to largest.

a. micro, milli, centi c. centi, milli, micro
b. milli, centi, micro d. micro, centi, milli
ANS: A

Feedback
A
B Micro is smaller than milli and centi.
C This is from largest to smallest.
D Centi is larger than milli.

PTS: 1

13. The provider instructs the patient to take 1 gram of acetaminophen for their fever. The patient only
has capsules marked as 325 mg. How many should the patient take?
a. 1 capsule c. 3 capsules
b. 2 capsules d. 4 capsules
ANS: C

Feedback
A This would only be 0.325 grams and not enough.
B This would only be 0.650 grams and not enough.
C
D This would be 1.3 grams and too much.

PTS: 1

MULTIPLE RESPONSE

1. Which of the following are cavities within the skull. Mark all that apply.
a. orbital cavity c. oral cavity
b. nasal cavity d. buccal cavity
ANS: A, B, C, D PTS: 1

Copyright © Cengage Learning. All rights reserved. 5

 2. Mark all that are true
a. 1 liter = 1,000 milliliters d. the prefix centi means 1/1000
b. 2.2 kilograms = 1 pound e. 30 milliliters = 1 ounce
c. 2.5 centimeters = 1 inch
ANS: A, C, E
b. 1 kilogram = 2.2 pounds
d. centi is 1/100; milli is 1/1000

PTS: 1

COMPLETION

1. Any abnormal change in the structure or function which produces symptoms is considered a(n)
.

ANS: disease

PTS: 1

2. A(n) , or cross, section is a horizontal cut that divides the body into upper and
lower parts.

ANS: transverse

PTS: 1

3. The dorsal cavity contains the cavity and the cavity.

ANS: cranial, spinal

PTS: 1

4. The divides the ventral cavity into two parts: the upper thoracic and the lower
abdominopelvic cavities.

ANS: diaphragm

PTS: 1

5. The naval is located in the middle or region.

ANS: umbilical

PTS: 1

6. The stomach is located to the diaphragm.

ANS: inferior

PTS: 1

Copyright © Cengage Learning. All rights reserved. 6

 7. The term is used to reference the ventral surface of the body.

ANS: anterior

PTS: 1

8. The region superior to the left inguinal region is the region.

ANS: left lumbar

PTS: 1

9. The pubic area can also be referred to as the lower, or , region.

ANS: hypogastric

PTS: 1

10. The region inferior to the right lumbar region is the right inguinal region, or the
region.

ANS: right iliac

PTS: 1

11. The area superior to the right lumbar region is the region.

ANS: right hypochondriac

PTS: 1

12. is the ability of the body to regulate its internal environment within narrow
limits.

ANS: Homeostasis

PTS: 1

13. The metric system is a decimal system based on the power of .

ANS:
10
ten

PTS: 1

14. One tablespoon of cough medicine equals milliliters of cough medicine.

ANS:
15
fifteen

PTS: 1

Copyright © Cengage Learning. All rights reserved. 7

 MATCHING

You must make a notation on a patient’s record. Match the correct anatomical terminology to the
description of the location.
a. pain in the back
b. pain below the right ribs
c. a cut in the lower part of the right arm
d. heartburn
e. stomach cramps
f. right inguinal hernia
1. proximal to wrist
2. lumbar region
3. epigastric area
4. right hypochondriac area
5. umbilical area
6. right iliac area

1. ANS: C PTS: 1
2. ANS: A PTS: 1
3. ANS: D PTS: 1
4. ANS: B PTS: 1
5. ANS: E PTS: 1
6. ANS: F PTS: 1

Match the branch of anatomy with its description.

a. gross anatomy d. comparative anatomy
b. microscopic anatomy e. systematic anatomy
c. developmental anatomy
7. study of the growth and development of an organism during its lifetime
8. study of large and easily observable structures of an organism
9. examples are dermatology, endocrinology, and neurology
10. study of similarities and differences between different animals
11. includes cytology and histology

7. ANS: C PTS: 1
8. ANS: A PTS: 1
9. ANS: E PTS: 1
10. ANS: D PTS: 1
11. ANS: B PTS: 1

Match the life function with the applicable body system.

a. movement e. secretion
b. ingestion f. excretion
c. transport g. regulation (sensitivity)
d. growth
12. digestive system
13. skeletal system
14. circulatory system
15. nervous system
16. endocrine system
17. muscle system

Copyright © Cengage Learning. All rights reserved. 8

 18. urinary system

12. ANS: B PTS: 1

13. ANS: D PTS: 1
14. ANS: C PTS: 1
15. ANS: G PTS: 1
16. ANS: E PTS: 1
17. ANS: A PTS: 1
18. ANS: F PTS: 1

Copyright © Cengage Learning. All rights reserved. 9

Other documents randomly have
different content
Lacedemonians, this article was comprised in the capitulations: That they should
make none [143]of the Tegeates, Good, for the aid they sent, or favour that they
bare unto the Lacedæmonians; by which was meant, that they should put none
of them to death.

53.

What is the reason, that in a solemne procession exhibited at the Capitoline

plaies, they proclame (even at this day) by the voice of an herald, port-
sale of the Sardians? and before all this solemnitie and pompe, there is by
waye of mockerie and to make a laughing stocke, an olde man led in a
shew, with a jewell or brooch pendant about his necke, such as noble
mens children are woont to weare, and which they call Bulla?

Is it for that the Veientians, who in times past being a puissant State in Tuscane,
made warre a long time with Romulus: whose citie being the last that he woonne
by force, he made sale of many prisoners and captives, together with their king,
mocking him for his stupiditie and grosse follie. Now for that the Tuscans in
ancient time were descended from the Lydians, and the capitall citie of Lydia is
Sardis, therefore they proclamed the sale of the Veientian prisoners under the
name of the Sardians; and even to this day in scorne and mockerie, they reteine
still the same custome.

54.

Whence came it, that they call the shambles or butcherie at Rome where
flesh is to be solde, Macellum?

Is it for that this word Macellum, by corruption of language is derived of

Μάγειρος, that in the Greek tonge signifieth a cooke? like as many other words
by usage and custome are come to be received; for the letter C. hath great
affinitie with G. in the Romane tongue: and long it was ere they had the use of
G. which letter Spurius Carbillius first invented. Moreover, they that maffle and
stammer in their speech, pronounce ordinarily L. instead of R.

Or this question may be resolved better by the knowledge of the Romane

historie: for we reade therein, that there was sometime a violent person and a
notorious thiefe at Rome, named Macellus, who after he had committed many
outrages and robberies, was with much ado in the end taken and punished: and
of his goods which were forfeit to the State, there was built a publike shambles
or market place to sell flesh-meats in, which of his name was called Macellum.

55.

Why upon the Ides of Januarie, the minstrels at Rome who plaied upon the
hautboies, were permitted to goe up and downe the city disguised in
womens apparell?

Arose this fashion upon that occasion which is reported? namely, that king Numa
had granted unto them many immunities and honorable priviledges in his time,
for the great devotion that hee had in the service of the gods? and for that
afterwards, the Tribunes militarie who governed the citie in Consular authority,
tooke the same from them, they went their way discontented, and departed
quite from the citie of Rome: but soone after, the people had a misse of them,
and besides, the priests made it a matter of conscience, for that in all the
sacrifices thorowout the citie, there was no sound of flute or hautboies. Now
when they would not returne againe (being sent for) but made their abode in the
citie Tibur; there was a certeine afranchised bondslave who secretly undertooke
unto the magistrates, to finde some meanes for to fetch them home. So he
caused a sumptuous feast to be made, as if he meant to celebrate some solemne
sacrifice, and invited to it the pipers and plaiers of the hautboies aforesaid: and
at this feast he tooke order there should be divers women also; and all night long
there was nothing but piping, playing, singing and dancing: but all of a sudden
this master of the feast caused a rumor to be raised, that his lord and master
was come to take him in the maner; whereupon making semblant that he was
much troubled and affrighted, he perswaded the minstrels to mount with all
speed into close coatches, covered all over with skinnes, and so to be carried to
Tibur. But this was a deceitfull practise of his; for he caused the coatches to be
turned about another way, and unawares to them; who partly for the darkenesse
of the night, and in part because they were drowsie and the wine in their heads,
tooke no heed of the way, he brought all to Rome betimes in the morning by the
breake of day disguised as they were, many of them in light coloured gownes
like women, which (for that they had over-watched and over-drunke themselves)
they had put on, and knew nor therof. Then being (by the magistrates) overcome
with faire words, and reconciled againe to the citie, they held ever after this
custome every yeere upon such a day: To go up and downe the citie thus
foolishly disguised.
 56.

What is the reason, that it is commonly received, that certein matrons of the
city at the first founded and built the temple of Carmenta, and to this day
honour it highly with great reverence?

For it is said, that upon a time the Senat had forbidden the dames and wives of
the city to ride in coatches: whereupon they tooke such a stomacke and were so
despighteous, that to be revenged of their husbands, they conspired altogether
not to conceive or be with child by them, nor to bring them any more babes: and
in this minde they persisted still, untill their husbands began to bethinke them
selves better of the matter, and let them have their will to ride in their coatches
againe as before time: and then they began to breede and beare children a
fresh: and those who soonest conceived and bare most and with greatest ease,
founded then the temple of Carmenta. And as I suppose this Carmenta was the
mother of Evander, who came with him into Italy; whose right name indeed was
Themis, or as some say Nicostrata: now for that she rendred propheticall
answeres and oracles in verse, the Latins surnamed her Carmenta: for verses in
their tongue they call Carmina. Others are of opinion, that Carmenta was one of
the Destinies, which is the cause that such matrons and mothers sacrifice unto
her. And the Etymologie of this name Carmenta, is as much as Carens mente,
that is to say, beside her right wits or bestraught, by reason that her senses were
so ravished and transported: so that her verses gave her not the name
Carmenta, but contrariwise, her verses were called Carmina of her, because
when she was thus ravished and caried beside herselfe, she chanted certeine
oracles and prophesies in verse.

57.

What is the cause that the women who sacrifice unto the goddesse Rumina,
doe powre and cast store of milke upon their sacrifice, but no wine at all
do they bring thither for to be drunke?

Is it, for that the Latins in their tongue call a pap, Ruma? And well it may so be,
for that the wilde figge tree neere unto which the she wolfe gave sucke with her
teats unto Romulus, was in that respect called Ficus Ruminalis. Like as therefore
we name in our Greeke language those milch nourses that suckle yoong infants
at their brests, Thelona, being a word derived of Thele, which signifieth a pap;
even so this goddesse Rumina, which is as much to say, as Nurse, and one that
taketh the care and charge of nourishing and rearing up of infants, admitteth not
in her sacrifices any wine; for that it is hurtfull to the nouriture of little babes and
sucklings.

58.

What is the reason that of the Romane Senatours, some are called simply,
Patres; others with an addition, Patres conscripti?

Is it for that they first, who were instituted and ordeined by Romulus, were
named Patres & Patritii, that is to say, Gentlemen or Nobly borne, such as we in
Greece, tearme Eupatrides?

Or rather they were so called, because they could avouch and shew their fathers;
but such as were adjoined afterwards by way of supply, and enrolled out of the
Commoners houses, were Patres conscripti, thereupon?

59.

Wherefore was there one altar common to Hercules and the Muses?

May it not be, that for Hercules taught Evander the letters, according as Juba
writeth? Certes, in those daies it was accounted an honhourable office for men to
teach their kinsefolke and friends to spell letters, and to reade. For a long time
after it, and but of late daies it was, that they began to teach for hire and for
money: and the first that ever was knowen to keepe a publicke schoole for
reading, was one named Spurius Carbilius, the freed servant of that Carbilius
who first put away his wife.

60.

What is the reason, that there being two altars dedicated unto Hercules,
women are not partakers of the greater, nor tast one whit of that which is
offered or sacrificed thereupon?
Is it, because as the report goes Carmenta came not soone enough to be
assistant unto the sacrifice: no more did the family of the Pinarij, whereupon
they tooke that name? for in regard that they came tardie, admitted they were
not to the feast with others who made good cheere; and therefore got the name
Pinarij, as if one would say, pined or famished?

Or rather it may allude unto the tale that goeth of the shirt empoisoned with the
blood of Nessus the Centaure, which ladie Deianira gave unto Hercules.

61.

How commeth it to passe, that it is expresly forbidden at Rome, either to

name or to demaund ought as touching the Tutelar god, who hath in
particular recommendation and patronage, the safetie and preservation of
the citie of Rome: nor so much as to enquire whether the said deitie be
male or female? And verely this prohibition proceedeth from a
superstitious feare that they have; for that they say that Valerius Soranus
died an ill death, because he presumed to utter and publish so much.

Is it in regard of a certaine reason that some latin historians do alledge; namely,

that there be certaine evocations and enchantings of the gods by spels and
charmes, through the power whereof they are of opinion, that they might be
able to call forth and draw away the Tutelar gods of their enemies, and to cause
them to come and dwell with them: and therefore the Romans be afraid lest they
may do as much for them? For, like as in times past the Tyrians, as we find upon
record, when their citie was besieged, enchained the images of their gods to
their shrines, for feare they would abandon their citie and be gone; and as others
demanded pledges and sureties that they should come againe to their place,
whensoever they sent them to any bath to be washed, or let them go to any
expiation to be clensed; even so the Romans thought, that to be altogether
unknowen and not once named, was the best meanes, and surest way to keepe
with their Tutelar god.

Or rather, as Homer verie well wrote:

The earth to men all, is common great and

small:
That thereby men should worship all the gods, and honour the earth; seeing she
is common to them all: even so the ancient Romans have concealed and
suppresse the god or angell which hath the particular gard of their citie, to the
end that their citizens should adore, not him alone but all others likewise.

62.

What is the cause that among those priests whom they name Fæciales,
signifying as much as in greeke εἰρηνοποῖοι, that is to say, Officers going
between to make treatie of peace; or σπονδοφόροι, that is to say, Agents
for truce and leagues, he whom they call Pater Patratus is esteemed the
chiefest? Now Pater Patratus is he, whose father is yet living, who hath
children of his owne: and in truth this chiefe Fæcial or Herault hath still at
this day a certain prerogative, & special credit above the rest. For the
emperours themselves, and generall captains, if they have any persons
about them who in regard of the prime of youth, or of their beautifull
bodies had need of a faithfull, diligent, and trustie guard, commit them
ordinarily into the hands of such as these, for safe custodie.

Is it not, for that these Patres Patrati, for reverent feare of their fathers of one
side, and for modest shames to scandalize or offend their children on the other
side, are enforced to be wise and discreet?

Or may it not be, in regard of that cause which their verie denomination doth
minister and declare: for this word Patratus signifieth as much as compleat, entire
and accomplished, as if he were one more perfect and absolute every way than
the rest, as being so happie, as to have his owne father living, and be a father
also himselfe.

Or is it not, for that the man who hath the superintendence of treaties of peace,
and of othes, ought to see as Homer saith, ἅμα πρόσω και ἐπίσω, that is to say,
before and behind. And in all reason such an one is he like to be, who hath a
child for whom, and a father with whom he may consult.

63.

What is the reason, that the officer at Rome called Rex sacrorum, that is to
say, the king of sacrifices, is debarred both from exercising any
 magistracie, and also to make a speech unto the people in publike place?

Is it for that in old time, the kings themselves in person performed the most part
of sacred rites, and those that were greater, yea and together with the priests
offered sacrifices; but by reason that they grew insolent, proud, and arrogant, so
as they became intollerable, most of the Greeke nations, deprived them of this
authoritie, and left unto them the preheminence onely to offer publike sacrifice
unto the gods: but the Romans having cleane chased and expelled their kings,
established in their stead another under officer whom they called King, unto
whom they granted the oversight and charge of sacrifices onely, but permitted
him not to exercise or execute any office of State, nor to intermedle in publick
affaires; to the end it should be knowen to the whole world, that they would not
suffer any person to raigne at Rome, but onely over the ceremonies of sacrifices,
nor endure the verie name of Roialtie, but in respect of the gods. And to this
purpose upon the verie common place neere unto Comitium; they use to have a
solemn sacrifice for the good estate of the citie; which so soone as ever this king
hath performed, he taketh his legs and runnes out of the place, as fast as ever
he can.

64.

Why suffer not they the table to be taken cleane away, and voided quite, but
will have somewhat alwaies remaining upon it?

Give they not heereby covertly to understand, that wee ought of that which is
present to reserve evermore something for the time to come, and on this day to
remember the morrow.

Or thought they it not a point of civill honesty and elegance, to represse and
keepe downe their appetite when they have before them enough still to content
and satisfie it to the full; for lesse will they desire that which they have not, when
they accustome themselves to absteine from that which they have.

Or is not this a custome of courtesie and humanitie to their domesticall servants,

who are not so well pleased to take their victuals simply, as to partake the same,
supposing that by this meanes in some sort they doe participate with their
masters at the table.
Or rather is it not, because we ought to suffer no sacred thing to be emptie; and
the boord you wot well is held sacred.

65.

What is the reason that the Bridegrome commeth the first time to lie with his
new wedded bride, not with any light but in the darke?

Is it because he is yet abashed, as taking her to be a stranger and not his owne,
before he hath companied carnally with her?

Or for that he would then acquaint himselfe, to come even unto his owne
espoused wife with shamefacednesse and modestie?

Or rather, like as Solon in his Statutes ordeined, that the new married wife should
eat of a quince before she enter into the bride bed-chamber, to the end that this
first encounter and embracing, should not be odious or unpleasant to her
husband? even so the Romane law-giver would hide in the obscuritie of
darkenesse, the deformities and imperfections in the person of the bride, if there
were any.

Or haply this was instituted to shew how sinfull and damnable all unlawfull
companie of man and woman together is, seeing that which is lawfull and
allowed, is not without some blemish and note of shame.

66.

Why is one of the races where horses use to runne, called the Cirque or
Flaminius.

Is it for that in old time an ancient Romane named Flaminius gave unto the citie,
a certeine piece of ground, they emploied the rent and revenues thereof in
runnings of horses, and chariots: and for that there was a surplussage remaining
of the said lands, they bestowed the same in paving that high way or causey,
called Via Flaminia, that is to say, Flaminia street?
 67.

Why are the Sergeants or officers who carie the knitches of rods before the
magistrates of Rome, called Lictores.

Is it because these were they who bound malefactors, and who followed after
Romulus, as his guard, with cords and leather thongs about them in their
bosomes? And verily the common people of Rome when they would say to binde
or tie fast, use the word Alligare, and such as speake more pure and proper
Latin, Ligare.

Or is it, for that now the letter C is interjected within this word, which before
time was Litores, as one would say Λειτοῦργοι, that is to say, officers of publike
charge; for no man there is in a maner, ignorant, that even at this day in many
cities of Greece, the common-wealth or publicke state is written in their lawes by
the name of Λῆτον:

68.

Wherefore doe the Luperci at Rome sacrifice a Dogge? Now these Luperci
are certeine persons who upon a festivall day called Lupercalia, runne
through the citie all naked, save that they have aprons onely before their
privy parts, carying leather whippes in their hands, wherewith they flappe
and scourge whomsoever they meet in the streets.

Is all this ceremoniall action of theirs a purification of the citie? whereupon they
call the moneth wherein this is done Februarius, yea, and the very day it selfe
Febraten, like as the maner of squitching with a leather scourge Februare, which
verbe signifieth as much as to purge or purifie?

And verily the Greeks, in maner all, were wont in times past, and so they
continue even at this day, in all their expiations, to kill a dogge for sacrifice. Unto
Hecate also they bring foorth among other expiatorie oblations, certeine little
dogges or whelpes: such also as have neede of clensing and purifying, they wipe
and scoure all over with whelpes skinnes, which maner of purification they
tearme Periscylacismos.
Or rather is it for that Lupus signifieth a woolfe, & Lupercalia, or Lycæa, is the
feast of wolves: now a dogge naturally, being an enemie to woolves, therefore at
such feasts they sacrificed a dogge.

Or peradventure, because dogges barke and bay at these Luperci, troubling and
disquieting them as they runne up and downe the city in maner aforesaid.

Or else last of all, for that this feast and sacrifice is solemnized in the honor of
god Pan; who as you wot well is pleased well enough with a dogge, in regard of
his flocks of goates.

69.

What is the cause that in auncient time, at the feast called Septimontium,
they observed precisely not to use any coaches drawen with steeds, no
more than those doe at this day, who are observant of old institutions and
doe not despise them. Now this Septimontium is a festivall solemnity,
celabrated in memoriall of a seventh mountaine, that was adjoined and
taken into the pourprise of Rome citie, which by this meanes came to have
seven hilles enclosed within the precinct thereof?

Whether was it as some Romans doe imagine, for that the city was not as yet
conjunct and composed of all her parts? Or if this may seeme an impertinent
conjecture, and nothing to the purpose: may it not be in this respect, that they
thought they had atchieved, a great piece of worke, when they had thus
amplified and enlarged the compasse of the citie, thinking that now it needed not
to proceed any further in greatnesse and capacitie: in consideration whereof,
they reposed themselves, and caused likewise their labouring beasts of draught
and cariage to rest, whose helpe they had used in finishing of the said enclosure,
willing that they also should enjoy in common with them, the benefit of that
solemne feast.

Or else we may suppose by this, how desirous they were that their citizens
should solemnize and honour with their personall presence all feasts of the citie,
but especially that which was ordeined and instituted for the peopling and
augmenting thereof: for which cause they were not permitted upon the day of
the dedication, and festival memorial of it, to put any horses in geeres or
harnesse for to draw; for that they were not at such a time to ride forth of the
citie.
 70.

Why call they those who are deprehended or taken in theft, pilferie or such
like servile trespasses, Furciferos, as one would say, Fork bearers.

Is not this also an evident argument of the great diligence and carefull regard
that was in their ancients? For when the maister of the family had surprised one
of his servants or slaves, committing a lewd and wicked pranck, he commaunded
him to take up and carrie upon his necke betweene his shoulders a forked piece
of wood, such as they use to put under the spire of a chariot or waine, and so to
go withall in the open view of the world throughout the street, yea and the
parish where he dwelt, to the end that every man from thence forth should take
heed of him. This piece of wood we in Greeke call στήριγμα, and the Romanes in
the Latin tongue Furca, that is to say, a forked prop or supporter: and therefore
he that is forced to carie such an one, is by reproch termed Furcifer.

71.

Wherefore use the Romans to tie a wisp of hey unto the hornes of kine, and
other beefes, that are woont to boak and be curst with their heads, that
by the meanes thereof folke might take heed of them, and looke better to
themselves when they come in their way?

Is it not for that beefes, horses, asses, yea and men become fierce, insolent, and
dangerous, if they be highly kept and pampered to the full? according as
Sophocles said:

Like as the colt or jade doth winse and kick,

In case he find his provender to prick:
Even so do'st thou: for lo, thy paunch is full
Thy cheeks be puft, like to some greedie
gull.

And thereupon the Romans gave out, that Marcus Crassus caried hey on his
horne: for howsoever they would seeme to let flie and carpe at others, who dealt
in the affaires of State, and government, yet beware they would how they
commersed with him as being a daungerous man, and one who caried a
revenging mind to as many as medled with him. Howbeit it was said afterwards
againe on the other side, that Cæsar had plucked the hey from Crassus his
horne: for he was the first man that opposed himselfe, and made head against
him in the management of the State, and in one word set not a straw by him.

72.
 What was the cause that they thought those priests who
observed bird-flight, such as in old time they called Aruspices,
and now a daies Augures, ought to have their lanterns and
lamps alwaies open, and not to put any lid or cover over them?

May it not be, that like as the old Pythagorean Philosophers by small
matters signified and implied things of great consequence, as
namely, when they forbad their disciples to sit upon the measure
Chænix; and to stirre fire, or rake the hearth with a sword; euen so
the ancient Romans used many ænigmes, that is to say, outward
signes and figures betokening some hidden and secret mysteries;
especially with their priests in holy and sacred things, like as this is
of the lampe or lanterne, which symbolizeth in some sort the bodie
that containeth our soule. For the soule within resembleth the light,
and it behooveth that the intelligent and reasonable part thereof
should be alwaies open, evermore intentive and seeing, and at no
time enclosed and shut up, nor blowen upon by wind. For looke
when the winds be aloft, fowles in their flight keepe no certaintie,
neither can they yeeld assured presages, by reason of their variable
and wandering instabilitie: and therefore by this ceremoniall custome
they teach those who do divine and fortell by the flight of birds, not
to go forth for to take their auspices and observations when the
wind is up, but when the aire is still, and so calme, that a man may
carie a lanterne open and uncovered.

73.

Why were these Southsaiers or Augures forbidden to go abroad,

for to observe the flight of birds, in case they had any sore or
ulcer upon their bodies?

Was not this also a significant token to put them in minde, that they
ought not to deale in the divine service of the gods, nor meddle with
holy and sacred things if there were any secret matter that gnawed
their minds, or so long as any private ulcer or passion setled in their
hearts: but to be void of sadnesse and griefe, to be sound and
sincere, and not distracted by any trouble whatsoever?

Or, because it standeth to good reason; that if it be not lawfull nor

allowable for them to offer unto the gods for an oast or sacrifice any
beast that is scabbed, or hath a sore upon it, nor to take presage by
the flight of such birds as are maungie, they ought more strictly and
precisely to looke into their owne persons in this behalfe, and not to
presume for to observe celestiall prognostications and signes from
the gods, unlesse they be themselves pure and holy, undefiled, and
not defective in their owne selves: for surely an ulcer seemeth to be
in maner of a mutilation and pollution of the bodie.

74.

Why did king Servius Tullus found and build a temple of little
Fortune which they called in Latine Brevis fortunæ, that is to
say, of Short fortune?

Was it not thinke you in respect of his owne selfe, who being at the
first of a small and base condition, as being borne of a captive
woman, by the favour of Fortune grew to so great an estate that he
was king of Rome?

Or for that this change in him sheweth rather the might and
greatnesse, than the debilitie and smallnesse of Fortune. We are to
say, that this king Servius deified Fortune, & attributed unto her
more divine power than any other, as having entituled and imposed
her name almost upon every action: for not onely he erected
temples unto Fortune, by the name of Puissant, of Diverting ill lucke,
of Sweet, Favourable to the first borne and masculine; but also there
is one temple besides, of private or proper Fortune; another of
Fortune returned; a third of confident Fortune and hoping well; and
a fourth of Fortune the virgine. And what should a man reckon up
other surnames of hers, seeing there is a temple dedicated
(forsooth) to glewing Fortune, whom they called Viscata; as if we
were given thereby to understand, that we are caught by her afarre
off, and even tied (as it were) with bird-lime to businesse and
affaires.

But consider this moreover, that he having knowen by experience

what great power she hath in humane things, how little soever she
seeme to be, and how often a small matter in hapning or not
hapning hath given occasion to some, either to misse of great
exploits, or to atcheive as great enterprises, whether in this respect,
he built not a temple to little Fortune, teaching men thereby to be
alwaies studious, carefull and diligent, and not to despise any
occurrences how small soever they be.

75.

What is the cause that they never put foorth the light of a lampe,
but suffered it to goe out of the owne accord?

Was it not (thinke you) uppon a certeine reverent devotion that they
bare unto that fire, as being either cousen germaine, or brother unto
that inextinguible and immortall fire.

Or rather, was it not for some other secret advertisment, to teach us

not to violate or kill any thing whatsoever that hath life, if it hurt not
us first; as if fire were a living creature: for need it hath of
nourishment and moveth of it selfe: and if a man doe squench it,
surely it uttereth a kinde of voice and scricke, as if a man killed it.
Or certeinly this fashion and custome received so usually, sheweth
us that we ought not to marre or spoile, either fire or water or any
other thing necessarie, after we our selves have done with it, and
have had sufficient use thereof, but to suffer it to serve other mens
turnes who have need, after that we ourselves have no imploiment
for it.

76.

How commeth it to passe that those who are defended of the

most noble and auncient houses of Rome, caried little moones
upon their shoes.

Is this (as Castor saith) a signe of the habitation which is reported to

be within the bodie of the moone?

Or for that after death, our spirits and ghosts shall have the moone
under them?

Or rather, because this was a marke or badge proper unto those who
were reputed most ancient, as were the Arcadians descended from
Evander, who upon this occasion were called Proseleni, as one
would say, borne before the moone?

Or, because this custome as many others, admonisheth those who

are lifted up too high, and take so great pride in themselves, of the
incertitude and instabilitie of this life, and of humane affaires, even
by the example of the moone,

Who at the first doth new and

yoong appeere,
 Where as before she made no
shew at all;
And so her light increaseth faire
and cleere,
Untill her face be round and full
withall:
But then anon she doth begin to
fall,
And backward wane from all this
beautie gay,
Untill againe she vanish cleane
away.

Or was not this an holsome lesson and instruction of obedience, to

teach and advise men to obey their superiors, & not to thinke much
for to be under others: but like as the moone is willing to give eare
(as it were) and apply her selfe to her better, content to be ranged in
a second place, and as Parmenides saith,

Having aneie and due regard

Alwaies the bright Sun beames
toward;

even so they ought to rest in a second degree, to follow after, and

be under the conduct and direction of another, who sitteth in the
first place, and of his power, authority and honor, in some measure
to enjoy a part.

77.

Why think they the yeeres dedicated to Jupiter, and the moneths
to Juno?
May it not be for that of Gods invisible and who are no other wise
seene but by the eies of our understanding: those that reigne as
princes be Jupiter and Juno; but of the visible, the Sun and Moone?
Now the Sun is he who causeth the yeere, and the Moone maketh
the moneth. Neither are we to thinke, that these be onely and
simply the figures and images of them: but beleeve we must, that
the materiall Sun which we behold, is Jupiter, and this materiall
Moone, Juno. And the reason why they call her Juno, (which word is
as much to say as yoong or new) is in regarde of the course of the
Moone: and otherwhiles they surname her also Juno-Lucina, that is
to say; light or shining: being of opinion that she helpeth women in
travell of child-birth, like as the Moone doth, according to these
verses:

By starres that turne full round

in Azur skie:
By Moone who helps child-births
right speedily.

For it seemeth that women at the full of the moone be most easily
delivered of childbirth.

78.

What is the cause that in observing bird-flight, that which is

presented on the [144]left hand is reputed lucky and
prosperous?

Is not this altogether untrue, and are not many men in an errour by
ignorance of the equivocation of the word Sinistrum, & their maner
of Dialect; for that which we in Greeke call ἀριστερον, that is to say,
on the auke or left hand, they say in Latin, Sinistrum; and that which
signifieth to permit, or let be, they expresse by the verbe Sinere, and
when they will a man to let a thing alone, they say unto him, Sine;
whereupon it may seeme that this word Sinistrum is derived. That
presaging bird then, which permitteth and suffreth an action to be
done, being as it were Sinisterion; the vulgar sort suppose (though
not aright) to be Sinistrum, that is to say, on the left hand, and so
they tearme it.

Or may it not be rather as Dionysius saith, for that when Ascanius

the sonne of Aeneas wanne a field against Mezentius as the two
armies stood arranged one affronting the other in battel ray, it
thundred on his left hand; and because thereupon he obteined the
victory, they deemed even then, that this thunder was a token
presaging good, and for that cause observed it, ever after so to fall
out. Others thinke that this presage and foretoken of good lucke
hapned unto Aeneas: and verily at the battell of Leuctres, the
Thebanes began to breake the ranks of their enemies, and to
discomfit them with the left wing of their battel, and thereby in the
end atchieved a brave victorie; whereupon ever after in all their
conflicts, they gave preference and the honour of leading and giving
the first charge, to the left wing.

Or rather, is it not as Juba writeth, because that when we looke

toward the sunne rising, the North side is on our left hand, and
some will say, that the North is the right side and upper part of the
whole world.

But consider I pray you, whether the left hand being the weaker of
the twaine, the presages comming on that side, doe not fortifie and
support the defect of puissance which it hath, and so make it as it
were even and equall to the other?

Or rather considering that earthly and mortall things they supposing

to be opposite unto those that be heavenly and immortall, did not
imagine consequently, that whatsoever was on the left in regard of
us, the gods sent from their right side.

79

Wherefore was it lawfull at Rome, when a noble personage who

sometime had entred triumphant into the city, was dead, and
his corps burnt (as the maner was) in a funerall fire, to take up
the reliques of his bones, to carie the same into the city, and
there to strew them, according as Pyrrho the Lyparean hath
left in writing.

Was not this to honour the memorie of the dead? for the like
honourable priviledge they had graunted unto other valiant warriors
and brave captaines; namely, that not onely themselves, but also
their posteritie descending lineally from them, might be enterred in
their common market place of the city, as for example unto Valerius
and Fabricius: and it is said, that for to continue this prerogative in
force, when any of their posteritie afterwards were departed this life,
and their bodies brought into the market place accordingly, the
maner was, to put a burning torch under them, and doe no more but
presently to take it away againe; by which ceremonie, they reteined
still the due honour without envie, and confirmed it onely to be
lawfull if they would take the benefit thereof.

80.

What is the cause that when they feasted at the common

charges, any generall captaine who made his entrie into the
citie with triumph, they never admitted the Consuls to the
feast; but that which more is, sent unto them before-hand
 messengers of purpose, requesting them not to come unto the
supper?

Was it for that they thought it meet and convenient to yeeld unto the
triumpher, both the highest place to sit in, and the most costly cup
to drinke out of, as also the honour to be attended upon with a
traine home to his house after supper? which prerogatives no other
might enjoy but the Consuls onely, if they had beene present in the
place.

81.

Why is it that the Tribune of the commons onely, weareth no

embrodered purple robe, considering that all other magistrates
besides doe weare the same.

Is it not, for that they (to speak properly) are no magistrates? for in
truth they have no ushers or vergers to carie before them the
knitches of rods, which are the ensignes of magistracie; neither sit
they in the chaire of estate called Sella curulis, to determine causes
judicially, or give audience unto the people; nor enter into the
administration of their office at the beginning of the yeere, as all
other magistrates doe: neither are they put downe and deposed
after the election of a Dictatour: but whereas the full power and
authoritie of all other magistrates of State, he transferred from them
upon himselfe: the Tribunes onely of the people continue still, and
surcease not to execute their function, as having another place and
degree by themselves in the common-weale: and like as some
oratours and lawiers doe hold, that exception in law is no action,
considering it doth cleane contrary to action; for that action
intendeth, commenseth, and beginneth a processe or sute; but
exception or inhibition, dissolveth, undooeth, and abolisheth the
same: semblably, they thinke also, that the Tribunate was an
empeachment, inhibition, and restraint of a magistracie, rather than
a magistracie it selfe: for all the authority and power of the Tribune,
lay in opposing himselfe, and eroding the jurisdiction of other
magistrates, and in diminishing or repressing their excessive and
licentious power.

Or haply all these reasons and such like, are but words, and devised
imaginations to mainteine discourse: but to say a trueth, this
Tribuneship having taken originally the first beginning from the
common people, is great and mighty in regard that it is popular; and
that the Tribunes themselves are not proud nor highly conceited of
themselves above others, but equall in apparell, in port, fare, and
maner of life, to any other citizens of the common sort: for the
dignity of pompe and outward shew, apperteineth to a Consull or a
Prætour: as for the Tribune of the people, he ought to be humble
and lowly, and as M. Curio was woont to say; ready to put his hand
under every mans foot; not to carie a loftie, grave, and stately
countenance, nor to bee hard of accesse, nor strange to be spoken
with, or dealt withall by the multitude; but howsoever he behave
himselfe to others, he ought to the simple and common people,
above the rest, for to be affable, gentle, and tractable: and
heereupon the maner is, that the dore of his house should never be
kept shut, but stand open both day and night, as a safe harbour,
sure haven, and place of refuge, for all those who are distressed and
in need: and verilie the more submisse that he is in outward
appeerance, the more groweth hee and encreaseth in puissance; for
they repute him as a strong hold for common recourse and retrait,
unto al comers, no lesse than an altar or priviledged sanctuary.
Moreover, as touching the honour that he holdeth by his place, they
count him holy, sacred, and inviolable, insomuch as if he doe but
goe foorth of his house abroad into the citie, and walke in the street,
[145] the maner was of all, to clense and sanctifie the body, as if it
were steined and polluted.
 82.

What is the reason that before the Prætors, generall Captaines

and head Magisrates, there be caried bundels of roddes,
together with hatchets or axes fastned unto them?

Is it to signifie, that the anger of the magistrate ought not to be

prompt to execution, nor loose and at libertie?

Or, because that to undoe and unbinde the said bundels, yeeldeth
some time and space for choler to coole, and ire to asswage, which
is the cause otherwhiles that they change their mindes, and doe not
proceed to punishment?

Now forasmuch as among the faults that men commit, some are
curable, others remedilesse: the roddes are to reforme those who
may be amended; but the hatchets to cut them off who are
incorrigible.

83.

What is the cause that the Romanes having intelligence given

vnto them, that the Bletonesians, a barbarous nation, had
sacrificed unto their gods, a man; sent for the magistrates
peremptorily, as intending to punish them: but after they once
understood, that they had so done according to an ancient law
of their countrey, they let them go againe without any hurt
done unto them; charging them onely, that from thence foorth
they should not obey such a law; and yet they themselves, not
many yeeres before, had caused for to be buried quicke in the
place, called the Beast Market, two men and two women, that
is to say, two Greekes, and two Gallo-Greekes or Galatians? For
 this seemeth to be verie absurd, that they themselves should
do those things, which they reprooved in others as damnable.

May it not be that they judged it an execrable superstition, to

sacrifice a man or woman unto the gods, marie unto divels they held
it necessarie?

Or was it not for that they thought those people, who did it by a law
or custome, offended highly: but they themselves were directed
thereto by expresse commaundement out of the bookes of Sibylla.
For reported it is, that one of their votaries or Vestall nunnes named
Helbia, riding on horse-backe, was smitten by a thunderbolt or blast
of lightning; and that the horse was found lying along all bare
bellied, and her selfe likewise naked, with her smocke and petticote
turned up above her privie parts, as if she had done it of purpose:
her shooes, her rings, her coife and head attire cast here and there
apart from other things, and withall lilling the toong out of her head.
This strange occurrent, the soothsayers out of their learning
interpreted to signifie, that some great shame did betide the sacred
virgins, that should be divulged and notoriously knowen; yea, and
that the same infamie should reach also as far, as unto some of the
degree of gentlemen or knights of Rome. Upon this there was a
servant belonging unto a certeine Barbarian horseman, who
detected three Vestal virgins to have at one time forfeited their
honor, & been naught of their bodies, to wit, Aemilia, Licinia, &
Martia; and that they had companied too familiarly with men a long
time; and one of their names was Eutetius, a Barbarian knight, and
master to the said enformer. So these vestall Votaries were punished
after they had beene convicted by order of law, and found guiltie:
but after that this seemed a fearfull and horrible accident: ordeined
it was by the Senate, that the priests should peruse over the bookes
of Sibyllaes prophesies, wherein were found (by report) those very
oracles which denounced and foretold this strange occurrent, and
that it portended some great losse and calamitie unto the common-
wealth: for the avoiding and diverting whereof, they gave
commaundement to abandon unto (I wot not what) maligne and
divelish strange spirits, two Greekes, and two Galatians likewise; and
so by burying them quicke in that verie place, to procure propitiation
at Gods hands.

84.

Why began they their day at midnight?

Was it not, for that all policie at the first had the beginning of
militarie discipline? and in war, and all expeditions the most part of
woorthy exploits are enterprised ordinarily in the night before the
day appeare?

Or because the execution of desseignes, howsoever it begin at the

sunne rising; yet the preparation thereto is made before day-light:
for there had need to be some preparatives, before a worke be
taken in hand; and not at the verie time of execution, according as
Myson (by report) answered unto Chilo, one of the seven sages,
when as in the winter time he was making of a van.

Or haply, for that like as we see, that many men at noone make an
end of their businesse of great importance, and of State affaires;
even so, they supposed that they were to begin the same at mid-
night. For better proofe whereof a man may frame an argument
hereupon, that the Roman chiefe ruler never made league, nor
concluded any capitulations and covenants of peace after mid-day.

Or rather this may be, because it is not possible to set downe

determinately, the beginning and end of the day, by the rising and
setting of the sunne: for if we do as the vulgar sort, who distinguish
day and night by the sight and view of eie, taking the day then to
begin when the sunne ariseth; and the night likewise to begin when
the sunne is gone downe, and hidden under our horizon, we shall
never have the just Aequinox, that is to say, the day and night
equall: for even that verie night which we shall esteeme most equall
to the day, will proove shorter than the day, by as much as the body
or biggenesse of the sunne containeth. Againe, if we doe as the
Mathematicians, who to remedie this absurditie and inconvenience,
set downe the confines and limits of day and night, at the verie
instant point when the sunne seemeth to touch the circle of the
horizon with his center; this were to overthrow all evidence: for fall
out it will, that while there is a great part of the sunnes light yet
under the earth (although the sunne do shine upon us) we will not
confesse that it is day, but say, that it is night still. Seeing then it is
so hard a matter to make the beginning of day and night, at the
rising or going downe of the sunne, for the absurdities abovesaid, it
remaineth that of necessitie we take the beginning of the day to be,
when the sunne is in the mids of the heaven above head, or under
our feet, that is to say, either noon-tide or mid-night. But of twaine,
better it is to begin when he is in the middle point under us, which is
just midnight, for that he returneth then toward us into the East;
whereas contrariwise after mid-day he goeth from us Westward.

85.

What was the cause that in times past they would not suffer their
wives, either to grinde corne, or to lay their hands to dresse
meat in the kitchin?

Was it in memoriall of that accord and league which they made with
the Sabines? for after that they had ravished & carried away their
daughters, there arose sharpe warres betweene them: but peace
ensued thereupon in the end; in the capitulations whereof, this one
article was expresly set downe, that the Roman husband might not
force his wife, either to turne the querne for to grinde corne, nor to
exercise any point of cookerie.
 86.

Why did not the Romans marie in the moneth of May?

Is it for that it commeth betweene Aprill and June? whereof the one
is consecrated unto Venus, and the other to Juno, who are both of
them the goddesses which have the care and charge of wedding and
marriages, and therefore thinke it good either to go somewhat
before, or else to stay a while after.

Or it may be that in this moneth they celebrate the greatest

expiatorie sacrifice of all others in the yeere? for even at this day
they fling from off the bridge into the river, the images and
pourtraitures of men, whereas in old time they threw downe men
themselves alive? And this is the reason of the custome now a daies,
that the priestresse of Juno named Flamina, should be alwaies sad
and heavie, as it were a mourner, and never wash nor dresse and
trim her selfe.

Or what and if we say, it is because many of the Latine nations

offered oblations unto the dead in this moneth: and peradventure
they do so, because in this verie moneth they worship Mercurie: and
in truth it beareth the name of Maja, Mercuries mother.

But may it not be rather, for that as some do say, this moneth taketh
that name of Majores, that is to say, ancients: like as June is termed
so of Juniores, that is to say yonkers. Now this is certaine that youth
is much meeter for to contract marriage than old age: like as
Euripides saith verie well:

As for old age it Venus bids

farewell,
 And with old folke, Venus is not
pleasd well.

The Romans therefore maried not in May, but staied for June which
immediatly followeth after May.

87.

What is the reason that they divide and part the haire of the new
brides head, with the point of a javelin?

Is not this a verie signe, that the first wives whom the Romans
espoused, were compelled to mariage, and conquered by force and
armes.

Or are not their wives hereby given to understand, that they are
espoused to husbands, martiall men and soldiers; and therefore they
should lay away all delicate, wanton, and costly imbelishment of the
bodie, and acquaint themselves with simple and plaine attire; like as
Lycurgus for the same reason would that the dores, windowes, and
roofes of houses should be framed with the saw and the axe onely,
without use of any other toole or instrument, intending thereby to
chase out of the common-weale all curiositie and wastfull
superfluitie.

Or doth not this parting of the haires, give covertly to understand, a

division and separation, as if mariage & the bond of wedlock, were
not to be broken but by the sword and warlike force?

Or may not this signifie thus much, that they referred the most part
of ceremonies concerning mariage unto Juno: now it is plaine that
the javelin is consecrated unto Juno, insomuch as most part of her
images and statues are portraied resting and leaning upon a launce
or or javelin. And for this cause the goddesse is surnamed Quiritis,
for they called in old time a speare Quiris, upon which occasion Mars
also (as they say) is named Quiris.

88.

What is the reason that the monie emploied upon plates and
publike shewes is called among them, Lucar?

May it not well be that there were many groves about the citie
consecrated unto the gods, which they named Lucos: the revenues
whereof they bestowed upon the setting forth of such solemnities?

89.

Why call they Quirinalia, the Feast of fooles?

Whether it is because (as Juba writeth) they attribute this day unto
those who knew not their owne linage and tribe? or unto such as
have not sacrificed, as others have done according to their tribes, at
the feast called Fornacalia. Were it that they were hindred by other
affaires, or had occasion to be forth of the citie, or were altogether
ignorant, and therefore this day was assigned for them, to performe
the said feast.

90.

What is the cause, that when they sacrifice unto Hercules, they
name no other God but him, nor suffer a dog to be seene,
 within the purprise and precinct of the place where the
sacrifice is celebrated, according as Varro hath left in writing?

Is not this the reason of naming no god in their sacrifice, for that
they esteeme him but a demigod; and some there be who hold, that
whiles he lived heere upon the earth, Evander erected an altar unto
him, and offered sacrifice thereupon. Now of all other beasts he
could worst abide a dog, and hated him most: for this creature put
him to more trouble all his life time, than any other: witnesse hereof,
the three headed dog Cerberus, and above all others, when Oeonus
the sonne of Licymnius was slaine [146]by a dog, he was enforced by
the Hippocoontides to give the battell, in which he lost many of his
friends, and among the rest his owne brother Iphicles.

91.

Wherefore was it not lawfull for the Patricians or nobles of Rome

to dwell upon the mount Capitoll?

Might it not be in regard of M. Manlius, who dwelling there

attempted and plotted to be king of Rome, and to usurpe tyrannie;
in hatred and detestation of whom, it is said, that ever after those of
the house of Manlij, might not have Marcus for their fore-name?

Or rather was not this an old feare that the Romans had (time out of
mind)? For albeit Valerius Poplicola was a personage verie popular
and well affected unto the common people; yet never ceased the
great and mightie men of the citie to suspect and traduce him, nor
the meane commoners and multitude to feare him, untill such time
as himselfe caused his owne house to be demolished and pulled
down, because it seemed to overlooke and commaund the common
market place of the citie.
 92.

What is the reason, that he who saved the life of a citizen in the
warres, was rewarded with a coronet made of oake braunches?

Was it not for that in everie place and readily, they might meet with
an oake, as they marched in their warlike expeditions.

Or rather, because this maner of garland is dedicated unto Jupiter

and Juno, who are reputed protectors of cities?

Or might not this be an ancient custome proceeding from the

Arcadians, who have a kind of consanguinitie with oakes, for that
they report of themselves, that they were the first men that issued
out of the earth, like as the oake of all other trees.

93.

Why observe they the Vultures or Geirs, most of any other

fowles, in taking of presages by bird-flight?

Is it not because at the foundation of Rome, there appeared twelve

of them unto Romulus? Or because, this is no ordinarie bird nor
familiar; for it is not so easie a matter to meete with an airie of
Vultures; but all on a sudden they come out of some strange
countrey, and therefore the fight of them doth prognosticke and
presage much.

Or else haply the Romains learned this of Hercules, if that be true

which Herodotus reporteth: namely, that Hercules tooke great
contentment, when in the enterprise of any exploit of his, there
appeared Vultures unto him: for that he was of opinion, that the
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