Why is it the customary rule that those who are practising holy living must abstain from legumes?Cf. Pliny, , xviii. 12 (118-119); Aulus Gellius, x. 15. 12.

Did they, like the followers of Pythagoras,Cf., for example, Juvenal, xv. 9 porrum et caepe nefas violare et frangere morsu; Horace, , ii. 6. 63; , i. 12. 21. religiously abstain from beans for the reasons which are commonly offered,The numerous reasons suggested may be found in Pauly-Wissowa, , vol. iii. coll. 619-620. and from vetch and chickpea, because their names (lathyros and erebinthos) suggest Lethê and Erebus?

Or is it because they make particular use of legumes for funeral feasts and invocations of the dead?

Or is it rather because one must keep the body clean and light for purposes of holy living and lustration? Now legumes are a flatulent food and produce surplus matter that requires much purgation.

Or is it because the windy and flatulent quality of the food stimulates desire?

Why do they inflict no other punishment on those of the Holy MaidensPlutarch elsewhere uses a similar expression (παρθένος ἱέρεια) for the vestal virgins, e.g. in his , chap. viii. (101 b) or , 89 e. who have been seduced, but bury them alive?Cf., chap. x. (67 a-c); Ovid, , vi. 457-460; Dionysius of Halicarnassus, , ii. 67. 4, viii. 89. 5; Pliny, , iv. 11. 6.

Is it because they cremate their dead, and to use fire in the burial of a woman who had not guarded the holy fire in purity was not right?

Or did they believe it to be against divine ordinance to annihilate a body that had been consecrated by the greatest of lustra! ceremonies, or to lay hands upon a holy woman? Accordingly they devised that she should die of herself; they conducted her underground into a chamber built there, in which had been placed a lighted lamp, a loaf of bread, and some milk and water. Thereafter they covered over the top of the chamber with earth. And yet not even by this manner of avoiding the guilt have they escaped their superstitious fear, but even to this day the priests proceed to this place and make offerings to the dead.

Why is it that after the chariot-race on the Ides of DecemberPresumably an error of Plutarch’s: he means the tenth month, October: Cf. Festus, s.v. October equus, p. 178. 5. the right-hand trace-horse of the winning team is sacrificed to Mars, and then someone cuts off its tail, and carries it to the place called Regia and sprinkles its blood on the altar, while some come down from the street called the Via Sacra, and some from the Subura, and fight for its head?

Is it, as someSuch as the historian Timaeus: Cf. Polybius xii. 4b. say, that they believe Troy to have been taken by means of a horse: and therefore they punish it, since, forsooth, they are Noble scions of Trojans commingled with children of Latins.A verse made in imitation of Homer, xviii. 337 (or xxiii. 23), blended with a part of x. 424.

Or is it because the horse is a spirited, warlike, and martial beast, and they sacrifice to the gods creatures that are particularly pleasing and appropriate for them: and the winner is sacrificed because Mars is the specific divinity of victory and prowess?

Or is it rather because the work of the god demands standing firm, and men that hold their ground defeat those that do not hold it, but flee? And is swiftness punished as being the coward’s resource, and do they learn symbolically that there is no safety for those who flee?

Why do the censors, when they take office, do nothing else before they contract for the food of the sacred geeseCf. Pliny, , x. 22 (51). and the polishing of the statue?The statue of Jupiter Capitolinus: Pliny, , xxxiii. 7 (112).

Is it that they begin with the most trivial things, matters that require little expense or trouble?

Or is this a commemoration of an old debt of gratitude owed to these creatures for their services in the Gallic wars?Cf. 325 c-d, infra; , xxvii. (142 d ff.): Livy, v. 47; Dionysius of Halicarnassus, , xiii. 7-8; Diodorus, xiv. 116. For when in the night the barbarians were already climbing over the rampart of the Capitol, the gee se perceived the invaders, although the dogs were asleep, and waked the guards by their clamour.

Or is it because the censors are guardians of the most important matters, and, since it is their duty to oversee and to busy themselves with sacred and State affairs and with the lives, morals, and conduct of the people, they immediately take into account the most vigilant of creatures, and at the same time by their care of the geese they urge the citizens not to be careless or indifferent about sacred matters?

But the polishingThe high polish of the Roman statues is very noticeable in contrast with the duller surface of Greek statues. This is one of the factors in the controversy over the genuineness of the Hermes of Praxiteles at Olympia. of the statue is absolutely necessary: for the red pigment, with which they used to tint ancient statues, rapidly loses its freshness.

Why is it that, if any one of the other priests is condemned and exiled, they depose him and elect another, but the augur, as long as he lives, even if they find him guilty of the worst offences, they do not deprive of his priesthood?Cf. Pliny, , iv. 8. 1. They call augurs the men who are in charge of the omens.

Is it, as some say, because they wish no one who is not a priest to know the secrets of the holy rites?

Or, because the augur is bound by oaths to reveal the sacred matters to no one, are they unwilling to release him from his oath as would be the case if he had been reduced to private status?

Or is augur a name denoting, not a rank or office, but knowledge and skill? Then to prevent a soothsayer from being a soothsayer would be like voting that a musician shall not be a musician, nor a physician a physician: for they cannot deprive him of his ability, even if they take away his title. They naturally appoint no successor since they keep the original number of augurs.