Why did they not extinguish a lamp, but suffered it to go out of itself?Cf., 702 d ff.

Did they reverence it as akin and closely related to the inextinguishable and undying fire, or is this also a symbolic indication that we should not destroy nor do away with any living thing, if it does us no harm, since fire is like a living thing? For it needs sustenance, it moves of itself, and when it is extinguished it gives out a sound as if it were being slain.

Or does this custom teach us that we should not destroy fire, water, or any other necessity when we have enough and to spare, but should allow those who have need of these things to use them, and should leave them for others when we ourselves no longer have any use for them?

Why do they that are reputed to be of distinguished lineage wear crescents on their shoes?Cf. Isidore, , xix. 34; Juvenal, vii. 192.

Is this, as Castor says,Jacoby, 250, Frag. 16. an emblem of the fabled residence in the moon, and an indication that after death their souls will again have the moon beneath their feetCf., 943 a ff.; or was this the special privilege of the most ancient families? These were Arcadians of Evander’s following, the so-called Pre-LunarCf. Aristotle, Frag. 591 (ed. V. Rose); Apollonius Rhodius, iv. 264; scholium on Aristophanes, , 398. people.

Or does this also, like many another custom, remind the exalted and proud of the mutability, for better or worse, in the affairs of men, and that they should take the moon as an illustrationNauck, p. 315, Sophocles, Frag. 787; or Pearson, no. 871: the full quotation may be found in , xlv. (911 c). Cf. the variants there and in , 517 d.: When out of darkness first she comes anew Her face she shows increasing fair and full; And when she reaches once her brightest sheen, Again she wastes away and comes to naught?

Or was it a lesson in obedience to authority, teaching them not to be disaffected under the government of kings, but to be even as the moon, who is willing to give heed to her superior and to be a second to him, Ever gazing in awe at the rays of the bright-gleaming Sun-god, as ParmenidesDiels, , i. p. 162, Parmenides, no. b 15. puts it; and were they thus to be content with their second placeo living under their ruler, and enjoying the power and honour derived from him?

Why do they believe that the year belongs to Jupiter, but the months to Juno?

Is it because Jupiter and Juno rule the invisible, conceptual deities, but the sun and moon the visible deities? Now the sun makes the year and the moon the months: but one must not believe that the sun and moon are merely images of Jupiter and Juno, but that the sun is really Jupiter himself in his material form and in the same way the moon is Juno. This is the reason why the Romans apply the name Juno to our Hera, for the name means young or junior, so named from the moon. And they also call her Lucina, that is brilliant or light-giving: and they believe that she aids women in the pangs of childbirth, even as the moonTimotheus, Frag. 28 (ed. Wilamowitz-Möllendorff); Edmonds, , iii. p. 331; better Diels, , ii. p. 152. Cf., 659 a; Macrobius, , vii. 16. 28; see also Roscher, , vol. i. coll. 571-572.: On through the dark-blue vault of the stars, Through the moon that brings birth quickly; for women are thought to have easiest travail at the time of the full moon.

Why of birds is the one called left-hand a bird of good omen?

Is this not really true, but is it the peculiarity of the language which throws many off the track? For their word for left is sinistrum; to permit is sinere: and they say sine when they urge giving permission. Accordingly the bird which permits the augural action to be taken, that is, the avis sinisteria, the vulgar are not correct in assuming to be sinistra and in calling it so.

Or is it, as DionysiusDionysius of Halicarnassus, , ii. 5. 5; Virgil, , ix. 630, and Conington’s note on Virgil, , iv. 7. says, that when Ascanius, son of Aeneas, was drawing up his army against Mezentius, and his men were taking the auspices, a flash of lightning, which portended victory, appeared on the left, and from that time on they observe this practice in divination? Or is it true, as certain other authorities affirm, that this happened to Aeneas? As a matter of fact, the Thebans, when they had routed and overpowered their enemies on the left wing at Leuctra,Cf., xxiii. (289 d-e). continued thereafter to assign to the left the chief command in all battles.

OrCf., 363 e, 888 b. is it rather, as JubaMüller, iii. p. 471. declares, that as anyone looks eastward, the north is on the left, and some make out the north to be the right, or upper, side of the universe?

But consider whether it be not that the left is by nature the weaker side, and they that preside over auguries try to strengthen and prop its deficient powers by this method of equalization.

Or was it that they believed earthly and mortal matters to be antithetical to things heavenly and divine, and so thought that whatever was on the left for us the gods were sending forth from the right?

Why was it permitted to take up a bone of a man who had enjoyed a triumph, and had later died and been cremated, and carry it into the city and deposit it there, as PyrrhonMüller, iv. p. 479. of Lipara has recorded?

Was it to show honour to the dead? In fact, to other men of achievement, as well as to generals, they granted, not only for themselves, but also for their descendants, the right to be buried in the Forum, as they did to ValeriusCf., chap. xxiii. (109 d). and to Fabricius: and they relate that when descendants of these men die and have been conveyed to the Forum, a lighted torch is placed beneath the body and then immediately withdrawn; thus they enjoy the honour without exciting envy, and merely confirm their prerogative.