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which do not have the nature to be consumed by fire or at least by long time, they left upon the pyre itself as henceforth useless, having in view the principle of regeneration; for they themselves also strongly accepted the principle concerning it, because a man who would be regenerated again, as it seemed, would not need teeth in his mother's womb. 4.41 That stars are not malevolent, but all are good; but since the universe is composed according to harmony, some of them are dry, others moisten, and others have some other quality for their mixtures; therefore they seem to harm according to their effect, not according to their intention, and that things on earth, not withstanding their sometimes unmixed powers, are harmed, just as eyes also are by the intensity of light. 4.42 On the first of the month of March they honored Hera, that is, the moon, on account of the new moon; and the priest proclaimed that it was necessary for everyone to use sweet drinks and foods for the preservation of health. and the Romans brandished their weapons in the field or precinct of Ares. On this day they also rested from labors, and the so-called Matronae among them, that is, noblewomen, feasted their household servants, just as during the Cronia it was the custom for those who owned slaves to do this; of whom some, in honor of Ares, serve the male servants on account of their superior nature; while others, introducing a kind of apotropaic worship to Cronus, served their own slaves, so that they might not in reality, by suffering something deserving of indignation, fall into the slavery of enemies. And everyone during March took their food from beans; and the bean belongs to Ares, from "to be pregnant with blood"; and they anointed each other's faces instead of blood, taking the ointment of the bean, thus at least propitiating Ares. that Pythagoras completely abhorred the bean; for pre-eminently beyond other fruits it arouses the bodies to sexual intercourse when eaten, and in this way it drags down souls to generation. But Heraclides Ponticus says that if someone, having thrown a bean into a new jar, should hide it in dung for forty full days, he will find the bean changed into the appearance of a fleshed-out human, and for this reason the poet said: "It is the same to eat beans as to eat the heads of one's parents." But Diogenes in the thirteenth book of *Unbelievable Things* says these things: that at the beginning, from the same putrefaction man was formed and the bean sprouted. and of this he adduced clear proofs: for if someone, having chewed a bean and ground it with his teeth, should set it down for a little while in the warmth of the sun's ray, then getting up should come back after not long, he would find it smelling of human blood; and if also, while the bean is flowering as it sprouts, someone taking a little of the darkening flower should place it in an earthen vessel and, having put a lid on it, should both bury it in the earth and guard it for ninety days after it has been buried, then after this should dig it up and take it and remove the lid, he would find instead of the bean either the formed head of a child or a woman's pudenda. so, according to Pythagoras, one must abstain from the bean, as also from the so-called golden-greens, since their origin too is from the menses of women. For this reason beans are thrown into tombs for the salvation of men. But that the bean is spoken of from blood, it is possible to learn by experience; for if someone should soak it for a night and a day, he will find the water in it to be gore. 4.43 The mancipia, that is, the artisans of the servile bread, used to send provisions to the notable men of Romylia; and they called them this, because at the ninth hour the food was given out by Romulus to the soldiers .... for Valentinian was also uneducated and only .... of heavy wrath. 4.44 On the fourth day before the Nones of March, Eudoxus foretells that a more violent wind generally blows. 4.45 On the third day before the Nones of March the voyage of Isis was celebrated,

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οὐκ ἔχοντας φύσεως ἢ πυρὶ ἢ χρόνῳ γοῦν μακρῷ καταναλίσκεσθαι, κατελίμπανον ἐπ' αὐτῆς τῆς πυρᾶς ὡς τὸ λοιπὸν ἀχρήστους πρὸς τὸν τῆς παλιγγενεσίας λόγον ἀποβλέποντες· σφόδρα γὰρ καὶ αὐτοὶ τὸν περὶ αὐτῆς παρεδέχοντο λόγον διὰ τὸ αὖθις ὡς ἐδόκει παλιγγενησόμενον ἄνθρωπον μὴ χρῄζειν ἐπὶ τῆς μητρῴας γαστρὸς ὀδόντων. 4.41 Ὅτι οὔκ εἰσιν ἀστέρες κακοποιοί, ἀλλὰ πάντες ἀγαθοί· ἀλλ' ἐπεὶ καθ' ἁρμονίαν τὸ πᾶν συνίσταται, οἱ μὲν αὐτῶν εἰσι ξηροί, οἱ δὲ ὑγραίνουσιν, οἱ δὲ ἄλλο τι ἔχουσι πρὸς τὰς κράσεις αὐτῶν· τοίνυν δοκοῦσι βλάπτειν κατὰ τὴν ἐνέργειαν, οὐ κατὰ τὴν πρόθεσιν, καὶ ὅτι τὰς ἀκράτους αὐτῶν ἐνίοτε δυνάμεις οὐχ ὑπομένοντα τὰ ἐν τῇ γῇ βλάπτονται, ὡς καὶ ὀφθαλμοὶ ὑπὸ σφοδρότητος φωτός. 4.42 Κατὰ δὲ τὴν πρώτην τοῦ Μαρτίου μηνὸς Ἥραν ἐτίμων οἱονεὶ τὴν σελήνην διὰ τὴν νεομηνίαν· ἀνεκήρυττε δὲ ὁ ἱερεὺς χρῆναι γλυκέσι πόμασί τε καὶ σιτίοις χρῆσθαι ἅπαντας πρὸς φυλακὴν ὑγείας. ἐκίνουν δὲ τὰ ὅπλα Ῥωμαῖοι ἐπὶ τῷ τοῦ Ἄρεος πεδίῳ ἢ τεμέ νει. ἐν ταύτῃ τῇ ἡμέρᾳ καὶ πόνων ἀνεπαύοντο, καὶ αἱ λεγόμεναι παρ' αὐτοῖς Ματρῶναι, τουτέστιν εὐγενεῖς, τοὺς οἰκέτας εἱστίων, καθάπερ ἐν τοῖς Κρονίοις τουτὶ πράττειν ἔθος ἦν τοῖς δούλους κεκτημένοις· ὧν αἱ μὲν δι' Ἄρεος τιμὴν δουλεύουσι τοῖς ἄρρεσι τῶν οἰκετῶν διὰ τὴν κρείττονα φύσιν· οἱ δ' ἀποτρόπαιον ὥσπερ θεραπείαν εἰσάγοντες τῷ Κρόνῳ τοῖς ἑαυτῶν δούλοις ἐδούλευον, ὅπως μὴ ταῖς ἀληθείαις νεμεσητόν τι παθόντες εἰς δουλείαν πολεμίων καταπέσωσιν. πάντες δὲ κατὰ τὸν Μάρτιον τροφὴν τὴν ἐκ κυάμων ἐλάμβανον· Ἄρεος δὲ ὁ κύαμος, παρὰ τὸ κύειν αἷμα· ἔχριόν τε τὰς ἀλλήλων ὄψεις ἀντὶ αἵματος τὸ χρίσμα τοῦ κυάμου λαμβάνοντες, ταύτῃ γε τὸν Ἄρεα θεραπεύοντες. ὅτι ὁ Πυθαγόρας πάνυ τὸν κύαμον ἀπεστρέφετο· διαφερόντως γὰρ παρὰ τοὺς ἄλλους καρποὺς διεγείρει τὰ σώματα πρὸς συνουσίαν ἐσθιόμενος, καὶ ταύτῃ καθέλκει τὰς ψυχὰς ἐπὶ τὴν γένεσιν. ὁ δὲ Ποντικὸς Ἡρακλείδης φησίν, ὡς εἴ τις τὸν κύαμον ἐν καινῇ θήκῃ ἐμβαλὼν ἀποκρύψει τῇ κόπρῳ ἐπὶ τεσσαράκοντα πάσας ἡμέρας, εἰς ὄψιν ἀνθρώπου σεσαρκωμένου μεταβαλόντα τὸν κύαμον εὑρήσει, καὶ διὰ τοῦτο τὸν ποιητὴν φάναι· ἶσόν τοι κυάμους τε φαγεῖν κεφαλάς τε τοκήων. ∆ιογένης δὲ ἐν τρισκαιδεκάτῃ ἀπίστων ταῦτά φησιν· τότε ἀπὸ τῆς αὐτῆς σηπεδόνος ἄνθρωπον συστῆναι καὶ κύαμον βλαστῆσαι. τούτου δὲ φανερὰ ἐπῆγε τεκμήρια· εἰ γάρ τις διατραγὼν κύαμον καὶ τοῖς ὀδοῦσι λεάνας ἐν ἀλέᾳ τῆς τοῦ ἡλίου βολῆς καταθείη πρὸς ὀλίγον, εἶτα ἀναστὰς ἐπανέλθοι μετ' οὐ πολύ, εὕροι ἂν ὀδωδότα ἀνθρωπείου φόνου· εἰ δὲ καὶ ἀνθοῦντος ἐν τῷ βλαστάνειν τοῦ κυάμου λαβών τις περκάζοντος τοῦ ἄνθους βραχὺ ἐνθείη ἀγγείῳ κεραμεῷ καὶ ἐπίθεμα ἐπιθεὶς ἐν τῇ γῇ τε κατορύξειε καὶ ἐννενήκοντα παραφυλάξειεν ἡμέρας μετὰ τὸ κατορυχθῆναι, εἶτα μετὰ ταῦτα ὀρύξειε καὶ λάβοι καὶ ἀφέλοι τὸ πῶμα, εὕροι ἂν ἀντὶ τοῦ κυάμου ἢ παιδὸς κεφαλὴν συνεστῶσαν ἢ γυναικὸς αἰδοῖον. ὥστε ἀφεκτέον κατὰ Πυθαγόραν κυάμου, ὡς καὶ τῶν λεγομένων χρυσολαχάνων, ἐπειδὴ καὶ αὐτῶν ἡ γένεσις ἐξ ἐμμήνων γυναικῶν ἐστι. τούτου χάριν εἰς τοὺς τάφους κύαμοι ῥίπτονται ὑπὲρ σωτηρίας ἀνθρώπων. ὅτι δὲ κύαμος ἀπὸ τοῦ αἵματος εἴρηται, δυνατὸν τῇ πείρᾳ παραλαβεῖν· εἴ τις γὰρ αὐτὸν ἀποβρέξει ἐπὶ νυχθήμερον, τὸ ἐν αὐτῷ ὕδωρ λύθρον εὑρήσει. 4.43 Οἱ δὲ μάγγιπες, οἱονεὶ τεχνῖται τοῦ ἀνδραπο δώδους ἄρτου, ἔπεμπον τοῖς ἐν λόγῳ Ῥωμυλίας ἀννώνας· οὕτω δὲ ταύτας ἐκάλουν, διὰ τὸ κατὰ τὴν ἐννάτην ὥραν ἐπιδίδοσθαι πρὸς τοῦ Ῥωμύλου τὴν τροφὴν τοῖς στρατιώταις .... καὶ γὰρ Οὐαλεντινιανὸς ἀπαίδευτος ἦν καὶ μόνον .... βαρύμηνις. 4.44 Τῇ πρὸ τεσσάρων Νωνῶν Μαρτίων ἄνεμον βιαιότερον ὡς ἐπίπαν πνεῖν προλέγει ὁ Εὔδοξος. 4.45 Τῇ πρὸ τριῶν Νωνῶν Μαρτίων ὁ πλοῦς τῆς Ἴσιδος ἐπετελεῖτο,