withall when it is received they have a power and facultie by a milde heat of the naturall spirits within them and with a delicate and foeminine tendernesse to concoct digest change and convert it into another nature and qualitie for that the paps have within them naturally the like temperature and disposition answerable unto it now these teats which spout out milke from the cocks of a conduct are so framed and disposed that it floweth not foorth all at once neither do they send it away suddenly but nature hath so placed the dug that as it endeth one way in a spongeous kinde of flesh full of small pipes and made of purpose to transmit the milke and let it distill gently by many little pores and secret passages so it yeeldeth a nipple in maner of a faucet very fit and ready for the little babes mouth about which to nuzzle and nudgell with it prety lips it taketh pleasure and loveth to be tugging and lugging of it but to no purpose and without any fruit or profit at all had nature provided such tooles and instruments for to engender and bring foorth a childe to no end I say had she taken so good order used so great industry diligence and forecast if withall she had not imprinted in the heart of mothers a woonderfull love and affection yea and an extraordinarie care over the fruit of their wombe when it is borne into the world for Of creatures all which breath and walke upon the earth in sight None is there wretched more than man new borne into this light And whosoever saith thus of a yoong infant newly comming forth of the mothers wombe maketh no lie at all but speaketh trueth for nothing is there so imperfect so indigent and poore so naked so deformed so foule and impure than is man to see to presently upon his birth considering that to him in maner alone nature hath not given so much as a cleane passage and way into this light so furred he is all over polluted with blood so ful of filth and ordure when he entreth into the world resembling rather a creature fresh killed slaine than newly borne that no bodie is willing to touch to take up to handle dandle kisse and clip it but such as by nature are lead to love it and therefore whereas in all other living creatures nature hath provided that their udders and paps should be set beneath under their bellies in a woman onely she hath seated them aloft in her breasts as a very proper and convenient place where shee may more readily kisse embrace coll and huggle her babe while it sucketh willing thereby to let us understand that the end of breeding bearing and rearing children is not gaine and profit but pure love and meere affection Now if you would see this more plainly proved unto you propose if you please and call to remembrance the women and men both in the olde world whose hap was either first to beare children or to see an infant newly borne there was no law then to command and compell them to nourish and bring up their yoong babes no hope at all of reciprocall pleasure or thanks at their hands that indured them no expectance of reward and recompense another day to be paied from them as due debt for their care paines and cost about them nay if you goe to that I might say rather That mothers had some reason to deale hardly with their yoong infants and to beare in minde the injuries that they have done them in that they endured such dangers and so great paines for them As namely when the painfull throwes as sharpe as any dart In travell pinch a woman neere and pierce her to the hart Which midwives Iunoes daughtersthen do put her to poore wretch With many a pang when with their hand they make her body stretch But our women say It was never Homerus surely who wrote this but Homeris rather that is to say some Poetresse or woman of his poeticall veine who had bene herselfe at such a busines and felt the dolourous pangs of child-birth or els was even then in labour and upon the point to be delivered feeling a mixture of bitter and sharpe throwes in her backe belly and flanks when shee powred out these verses but yet for all the sorow and deare bargaine that a mother hath of it this kinde and naturall love doth still so bend incline and leade her that notwithstanding she be in a heat still upon her travell full of paines and after-throwes panting trembling and shaking for very anguish yet she neglecteth not her sweet babe nor windeth or shrinketh away from it but she turneth toward it she maketh to it she smileth and laugheth upon it she taketh it into her armes she hugleth it in her bosome and kisseth it full kindly neither all this whiles gathereth she any fruits of pleasure or profit but painfully God wot and carefully She laps it then in raggs full soft With swadling bands shewraps it oft By turnes she cooles and keeps it warme Loth is she that it should take harme And thus aswell by night as day Paives after paines she taketh ay Now tell me I pray you what reward recompense and profit do women reape for all this trouble and painfull hand about their little ones None at all surely for the present and as little in future expectance another day considering their hopes are so farre off and the same so uncertaine The husbandman that diggeth and laboureth about his vine at the Acquinox in the Spring presseth grapes out of it and maketh his vintage at the Aequinox of the Autumne He that soweth his corne when the starres called Pleiades doe couch and goe downe reapeth and hath his harvest afterwards when they rise and appeare againe kine calve mares foale hennes hatch and soone after there commeth profit of their calves their colts and their chickens but the rearing and education of a man is laborious his growth is very slow and late and whereas long it is ere he commeth to proofe and make any shew of vertue commonly most fathers die before that day Neocles lived not to see the noble victorie before Salanus that Themistocles his sonue atchived neither saw Miltiades the happie day wherein Cimon his sonne won the fielde at the famous battell neere the river Eurynidon Xantippus was not so happy as to heare Pericles his sonne out of the pulpit preaching and making orations to the people neither was it the good fortune of Ariston to be at any of his sonne Platoes lectures and disputations in Philosophie the fathers of Euripides and Sophocles two renowmed Poets never knew of the victories which they obteined for pronouncing and rehearsing their tragedies in open theater they might heare them peradventure when they were little ones to stammer to lispe to spel and put syllables together or to speake broken Greeke and that was all But ordinary it is that men live to see heare and know when
particular propertie that gave an edge thereto and caused me to love her above the rest and that was a speciall grace that she had to make joy and pleasure and the same without any mixture at all of curstnesse or forwardnesse and nothing given to whining and complaint for she was of a woonderfull kinde and gentle nature loving she was againe to those that loved her and marvellous desirous to gratifie and pleasure others in which regards she both delighted me and also yeelded no small testimonie of rare debonairitie that nature had endued her withall for shee would make pretie meanes to her nourse and seeme as it were to intreat her to give the brest or pap not onely to other infants like her selfe her play feeres but also to little babies and puppets and such like gauds as little ones take joy in and wherewith they use to play as if upon a singular courtesie and humanitie shee could sinde in her heart to communicate and distribute from her owne table even the best things that shee had among them that did her any pleasure But I see no reason sweet wife why these lovely qualities and such like wherein we tooke contentment and joy in her life time should disquiet and troubles us now after her death when we either thinke or make relation of them and I feare againe lest by our dolour and griefe we abandon and put cleane away all the remembrance thereof like as Clymene desired to do when she said I hate the bow so light of Cornel tree All exercise abroad farewell for me as avoiding alwaies and trembling at the remembrance and commemoration of her sonne which did no other good but renew her griefe and dolour for naturally we seeke to flee all that troubleth and offendeth us We ought therefore so to demeane our selves that as whiles she lived we had nothing in the world more sweet to embrace more pleasant to see or delectable to heare than our daughter so the cogitation of her may still abide and live with us all our life time having by many degrees our joy multiplied more than our heavinesse augmented if it be meet and fit that the reasons and arguments which wee have often times delivered to others should profit us when time and occasion requireth and not lie still and idle for any good wee have by them nor challenge and accuse us for that in stead of joies past we bring upon our selves many moregriefs by farre They that have come unto us report thus much of you and that with great admiration of your vertue that you never put on mourning weed nor so much as changed your robe that by no meanes you could be brought to disfigure your selfe or any of your waiting maidens and women about you nor offer any outrage or injurie to them in this behalfe neither did you set out her funerals with any sumptuous panegyricall pompe as if it had bene some solemne feast but performed every thing soberly and civilly after a still maner accompained onely with our kinsefolke and friends But my selfe verily made no great woonder that you who never tooke pride and pleasure to be seene either in theater or in publike procession but rather alwaies esteemed all such magnificence so vaine and sumptuositie superfluous even in those things that tended to delight have observed the most safe way of plainnesse and simplicitie in these occasions of sorrow and sadnesse For a vertuous and chaste matrone ought not onely to keepe herselfe pure and inviolate in Bacchanall feasts but also to thinke thus with herselfe that the turbulent stormes of sorrow and passionate motions of anguish had no lesse need of continencie to resist and withstand not the naturall love and affection of mothers to their children as many thinke but the intemperance of the mind For we allow and graunt unto this naturall kindnesse a certaine affection to bewaile to reverence to wish for to long after and to beare in minde those that are departed but the excessive and insatiable desire of lamentations which forceth men and women to loud out-cries to knocke beat and mangle their owne bodies is no lesse unseemely and shamefull than incontinence in pleasures howbeit it seemeth by good right to deserve excuse and pardon for that in this undecencie there is griefe and bitternesse of sorrow adjoined where as in the other pleasure and delight for what is more absurd and sencelesse than to seeme for to take away excesse of laughter and mirch but contrariwise to give head unto streames of teares which proceed from one fountain and to suffer folke to give themselves over to weeping and lementation as much as they will as also that which some use to doe namely to chide and rebuke their wives for some sweet perfumes odoriferous pomanders or purple garments which they are desirous to have and in the meane while permit them to tear their haire in time of mourning to shave their heads to put on blacke to sit unseemely upon the bare ground or in ashes and in most painfull maner to crie out upon God and man yea and that which of all others is woorst when their wives chastise excessively or punish unjustly their servants to come betweene and staie their hands but when they rigorously and cruelly torment themselves to let them alone and neglect them in those crosse accidents which contrariwise had need of facilitie and humanitie But betweene us twaine sweet heart there was never any need of such fraie or combat and I suppose there will never be For to speake of that frugalitie which is seene in plaine and simple apparell or of sobrietie in ordinary diet and tending of the bodie never was there any philosopher yet conversing with us in our house whom you put not downe and strucke into an extraordinarie amaze nor so much as a citizen whom you caused not to admire as a strange and woonderfull sight whether it were in publicke sacrifices or in frequent theaters and solemne processions your rare simplicitie semblably heeretofore you shewed great constancie upon the like conflict and accident at the death of your eldest sonne and againe when that gentle and beautifull Charon departed from us untimely in the prime of his yeeres and I remember very well that certaine strangers who journeied with me along from the sea side at what time as word was brought of my sonnes death came home with others to my house who seeing all things there setled nothing out of order but all silent and quiet as they themselves afterward made report began to thinke that the said newes was false and no such calamitie had hapned so wisely had you composed ali matters within house when as iwis there was good occasion given that might have excused some disorder and confusion and yet this sonne you were nurse unto your selfe and gave it suck at your owne pappe yea and endured the painfull incision of your brest by reason of a cancerous hard tumour that came by a contusian Oh
the generositie of a vertuous dame and behold the kindnesse of a mother toward her children whereas you shall see many other mothers to receive their yoong babes at the hands of their nurses to dandle play withall forsooth in mirth pastime but afterwards the same women if their infants chance to die give themselves over to al vain mourning bootlesse sorow which proceedeth not doubtlesse from good will indeed for surely heartie affectin is reasonable honest and considerate but rather from a foolish opinion mingled with a little naturall kindnesse and this is it that engendreth savage furious implacable sorowes And verily Aesope as it should seeme was not ignorant heereof for he reporteth this narration That when Jupiter made a dole or distribution of honours among the gods and goddesses Sorrow came afterwards and made sute likewise to be honored and so he bestowed upon her teares plaints and lamentations 〈◊〉 for them onely who are willing thereto and ready to give her intertainment And I assure you this they commonly doe at the very beginning for everie one of his owne accord bringeth in and admitteth sorrow unto him who after she is once entertained and in processe of time well setled so that she is become domesticall and familiar will not be driven out of dores nor be gone if a man would never so faine and therefore resistance must be made against her even at the verie gate neither ought we to abandon our hold and quit the fort renting our garments tearing or shearing our haires or doing other such things as ordinarily happen every day causing a man to be confused shamefull and discouraged making his heart base abject and shut up that he cannot enlarge it but remaine poore and timorous bringing him to this passe that he dare not be merrie supposing it altogether unlawfull to laugh to come abroad and see the sunne light to converse with men or to eate or drinke in companie into such a captivitie is he brought through sorrow and melancholie upon this inconvenience after it hath once gotten head there followeth the neglect of the bodie no care of annointing or bathing and generally a retchlessenesse and contempt of all things belonging to this life whereas contrariwise and by good reason when the mind is sicke or amisse it should be helped and sustained by the strength of an able and cheerefull body for a great part of the soules griefe is allaied and the edge thereof as it were dulled when the bodie is fresh and disposed to alacritie like as the waves of the sea be laid even during a calme and faire weather but contrariwise if by reason that the bodie be evill entreated and not regarded with good diet and choise keeping it become dried rough and hard in such sort as from it there breathe no sweet and comfortable exhalations unto the soule but all smoakie and bitter vapors of dolour griefe and sadnesse annoy her then is it no easie matter for men be they never so willing and desirous to recover themselves but that their soules being thus seized upon by so grievous passions will be afflicted and tormented stil. But that which is most dangerous and dreadfull in this case I never feared in your behalfe to 〈◊〉 That foolish women should come visit you and then fall a weeping lamenting and crying with you a thing I may say to you that is enough to whet sorrow and awaken it if it were asleepe not suffring it either by it selfe or by meanes of helpe and succour from another to passe fade vanish away for I know verie well what adoe you had into what a conflict you entred about the sister of Theon when you would have assisted her resisted other women who came into her with great cries loud lamentations as if they brought fire with them in al haste to maintaine encrease that which was kindled already True it is indeed that when a friends or neighbors house is seene on fire every man runneth as fast as he can to helpe for to quench the same but when they see their soules burning in griefe and sorrow they contrariwise bring more fewel matter stil to augment or keepe the said fire also if a man be diseased in his eies he is not permitted to handle or touch them with his hands especially if they be bloud-shotten and possessed with any inflammation whereas he who sits mourning and sorrowing at home in his house offereth and presenteth himselfe to the first commer and to every one that is willing to irritate 〈◊〉 and provoke his passion as it were a floud or streame that is let out and set a running insomuch as where before the grievance did but itch or smart a little it now beginnes to shoot to ake to be fell and angrie so that it becommeth a great and dangerous maladie in the end but I am verily perswaded I say that you know how to preserve your selfe from these extremities Now over and besides endevour to reduce and call againe to mind the time when as we had not this daughter namely when she was as yet unborne how we had no cause then to complaine of fortune then see you joine as it were with one tenon this present with that which is past setting the case as if we were returned againe to the same state wherein we were before for it will appeere my good wife that we are discontented that ever she was borne in case we make shew that we were in better condition before her birth than afterwards not that I wish we should abolish out of our remembrance the two yeeres space between her nativitie and decease but rather count and reckon it among other our pleasures and blessings as during which time we had the fruition of joy mirth and pastime and not to esteeme that good which was but little and endured a small while our great infortunitie nor yet seeme unthankfull to fortune for the favour which she hath done unto us because she added not thereto that length of life which we hoped and expected Certes to rest contented alwaies with the gods to thinke and speake of them reverently as it becommeth not to complaine of fortune but to take in good woorth whatsoever it pleaseth her to send bringeth evermore a faire and pleasant frute but he who in these cases putteth out of his remembrance the good things that he hath transporting and turning his thoughts and cogitations from obscure and troublesome occurrents unto those which be cleere and resplendent if he doe not by this meanes utterly extinguish his sorrow yet at leastwise by mingling and tempring it with the contrary he shall be able to diminish or else make it more feeble for like as a sweet odor and fragrant ointment delighteth and refresheth alwaies the sense of smelling amd besides is a remedie against stinding savours even so the cogitagion of these benefits which men have otherwise received serveth as a most necessarie and
will than to rubbe or besmeare it with oile like as bees also by that meanes are soone destroied so it is therefore that all those trees which have beene named are of a fattie substance and have a soft and uncteous nature insomuch as there distilleth and droppeth from them pitch and rosin and if a man make a gash or incision in any of them they yeeld from within a certeine bloudie liquor or gumme yea and there issueth from the tortch staves made of them an oileous humour which shineth againe because they are so fattie unguinous This is the reason why they will not joine and be concorporate with other trees no more than oile it selfe be mingled with other liquors When Philo had done with his speech Crato added thus much moreover That in his opinion the nature of their rinde or barke made somewhat for the said matter for the same being thinne and drie withall yeeldeth neither a sure seat socket as it were to the impes or buds which there dies to rest in nor meanes to get sappe and nutriment for to incorporate them like as all those plants which have barks verie tender moist and soft whereby the graffes may be clasped united and soddered with those parts that be under the said barke Then Soclarus himselfe said That whosoever made these reasons was in the right and not deceived in his opinion to thinke it necessarie that the thing which is to receive another nature should be pliable and easie to follow every way to the end that suffring it selfe to be tamed and over-come it might become of like nature and turne the owne proper nutriment into that which is set and graffed in it Thus you see how before wee sow or plant we eare and turne the earth making it gentle soft and supple that being in this manner wrought to our hand and made tractable it may be more willing to apply it selfe for to embrace in her bosome whatsoever is either sowen or planted for contrariwise a ground which is rough stubborne and tough hardly will admit alteration these trees therefore consisting of a light kinde of wood because they are unapt to be changed and overcome will admit no concorporation with others And moreover quoth hee evident it is that the stocke in respect of that which is set and graffed into it ought to have the nature of a ground which is tilled now it is well knowen that the earth must be of a female constitution apt to conceive and beare which is the cause that we make choise of those trees for our stocks to graffe upon which are most frutefull like as we chuse good milch women that have plenty of milke in their brests to be nurses for other children besides their owne who we put unto them but we see plainly that the cypresse tree the sapin and all such like be either barren altogether or else beare very little frute and like as men and women both who are exceeding corpulent grosse and fatte are for the most part unable either to get or beare children for spending all their nourishment as they doe in feeding the body they convert no superfluitie thereof into genetall seed even so these trees employing all the substance of their nouriture to fatten as it were themselves grow indeed to be very thicke and great but either they beare no frute at all or if they doe the same is very small and long ere it come to maturitie and perfection no marvell therefore that a stranger will not breede or grow there whereas the owne naturall issue thriveth but badly THE SEVENTH QUESTION Of the stay-ship fish Echeneis CHaeremonianus the Trallien upon a time when divers and sundry small fishes of all sorts were set before us shewed unto us one with a long head and the same sharpe pointed and told us that it resembled very much the stay-ship fish called thereupon in Greeke Echeneis and he reported moreover that he had seene the said fish as he sailed upon the Sicilian sea and marvelled not a little at the naturall force and propertie that it had so sensiblie in some sort to stay and hinder the course of a shippe under saile untill such time as the marriner who had the government of the prow or foredecke espied it sticking close to the outside of the ship upon the relation of this strange occurrent some there were in place at that time who laughed at Chaeremonianus for that this tale and fiction devised for the nonce to make folke merry and which was incredible went currant with him and was taken for good paiment againe others there were who spake very much in the defence of the hidden properties and secret antipathies or contrarieties in nature There you should have heard many other strange passions and accidents to wit that an elephant being enraged and starke mad becommeth appeased immediatly upon the sight of a ram also that if a man hold a branch or twig of a beech tree close unto a viper and touch her therewith never so little she will presently stay and stirre no farther likewise that a wilde bull how wood and furious soever he be will stand gently and be quiet in case he be tied to a fig-tree semblably that amber doth remoove and draw unto it all things that be drie and light withall save onely the herbe basill and whatsoever is besmeered with oile Item that the Magnet or Lode-stone will no more draw iron when it is rubbed over with garlicke the proofe and experience of which effects is well knowen but the causes thereof difficult if not impossible to be found out But I for my part said That this was rather a shift and evasion to avoid a direct answere unto the question propounded than the allegation of a true cause pertinent thereto for we daily see that there be many events and accidents concurring reputed for causes and yet be none as for example if one should say or beleeve that the blowming of the withie called Chast-tree causeth grapes to ripen because there is a common word in every mans mouth Loe how the chast-trees now do flower And grapes wax ripe even at one hower or that by reason of the fungous matter seene to gather about the candle-snuffes or lamp-weeks the aire is troubled and the skie overcast or that the hooking inwardly of the nailes upon the fingers is the cause and not an accident of the ulcer of the lungs or some noble part within which breedeth a consumption Like as therefore every one of these particulars alledged is a consequent of divers accidents proceeding all from the same causes even so I am of this mind quoth I that one and the same cause staieth the shippe and draweth the little fish Echeneis to sticke unto the side thereof for so long as the ship is drie or not overcharged with moisture soaking into it it with great reason that the keele glideth more smoothly away by reason of the lightnesse thereof and cutteth merrily
may be the cause that sonnes cary their Fathers and Mothers foorth to be enterred with their heads hooded and covered but daughters bare headed with their haires detressed and hanging downe loose IS it for that Fathers ought to be honored as gods by their male children but lamented and bewailed as dead men by their daughters and therefore the law having given and graunted unto either sex that which is proper hath of both together made that which is beseeming and convenient Or it is in this regard that unto sorrow and heavinesse that is best beseeming which is extraordinarie and unusuall now more ordinarie it is with women to go abroad with their heads veiled and covered and likewise with men to be discovered and bare headed For even among the Greeks when there is befallen unto them any publike calamitie the manner and custome is that the women should cut off the hayres of their head and the men weare them long for that otherwise it is usuall that men should poll their heads and women keepe their haire long And to prove that sonnes were wont to be covered in such a case and for the said cause a man may alledge that which Varro hath written namely that in the solemnitie of funerals and about the tombs of their fathers they carry themselves with as much reverence and devotion as in the temples of the gods in such sort as when they have burnt the corps in the funeral fire so soone as ever they meet with a bone they pronounce that he who is dead is now become a god On the contrary side women were no wise permitted to vaile and cover their heads And we find upon record that the first man who put away and divorced his wife was Spurius Carbilius because she bare him no children the second Sulpitius Gallus for that he saw her to cast a robe over her head and the third Publius Sempronius for standing to behold the solemnitie of the funerall games 15 How it commeth to passe that considering the Romans esteemed Terminus a god and therefore in honour of him celebrated a feast called thereupon Terminalia yet they never killed any beast in sacrifice vnto him IT is because Romulus did appoint no bonds and limits of his countrey to the end that he might lawfully set out take in where pleased him and repute all that land his owne so far as according to that saying of the Lacedaemonian his speare or javelin would reach But Numa 〈◊〉 a just man and politick withall one who knew well how to govern and that by the rule of Philosophie caused his territorie to be confined betweene him and his neighbour nations and called those frontier bonds by the name of Terminus as the superintendent over-seer and keeper of peace and amitie between neighbours and therefore he supposed that this Terminus ought to be preserved pure and cleane from all blood and impollute with any murder 16 What is the reason that it is not lawfull for any maid servants to enter into the temple of the goddesse Leucothea and the Dames of Rome bringing in thither one alone and no more with them fall to cuffing and boxing her about the eares and cheeks AS for the wench that is thus buffeted it is a sufficient signe and argument that such as she are not permitted to come thither now for all others they keepe them out in regard of a certaine poeticall fable reported in this wise that ladie Jno being in times past jealous of her husband and suspecting him with a maid servant of hers fell mad and was enraged against her owne sonne this servant the Greeks say was an Aetolian borne and had to name Antiphera and therefore it is that heere among us in the citie of Chaeronea before the temple or chappell of Matuta the sexton taking a whip in his hand crieth with a loud voice No man servant or maid servant be so hardie as to come in heere no Aetolian hee or shee presume to enter into this place 17 What is the cause that to this goddesse folke pray not for any blessings to their owne children but for their nephewes onely to wit their brothers or sisters children MAy it not be that Ino being a ladie that loved her sister wonderous well in so much as she suckled at her owne breast a sonne of hers but was infortunate in her owne children Or rather because the said custome is otherwise very good and civill inducing and moving folks hearts to carie love and affection to their kinreds 18 For what cause were many rich men wont to consecrate and give unto Hercules the Disme or tenth of all their goods WHy may it not be upon this occasion that Hercules himselfe being upon a time at Rome sacrifice the tenth 〈◊〉 of all the drove which he had taken from Gerton Or for that he freed and delivered the Romans from the tax and tribute of the Dismes which they were wont to pay out of their goods unto the Tuskans Or in case this may not go current for an authenticall historie and worthie of credit what and if we say that unto Hercules as to some great bellie god and one who loved good cheere they offered and sacrificed plenteously and in great liberalitie Or rather for that by this meanes they would take downe and diminish alittle their excessive riches which ordinarily is an eie-sore and odious unto the citizens of a popular state as if they meant to abate and bring low as it were that plethoricall plight and corpulency of the bodie which being growen to the height is daungerous supposing by such cutting off and abridging of superfluities to do honour and service most pleasing unto Hercules as who joied highly in frugalitie for that in his life time he stood contented with a little and regarded no delicacie or excesse whatsoever 19 Why begin the Romans their yeere at the moneth Januarie FOr in old time the moneth of March was reckoned first as a man may collect by many other conjectures and by this especially that the fift moneth in order after March was called Quintilis and the sixt moneth Sextilis and all the rest consequently one after another until you come to the last which they named December because it was the tenth in number after March which giveth occasion unto some for to thinke say that the Romans in those daies determined and accomplished their compleat yeere not in twelve moneths but in ten namely by adding unto everie one of those ten moneths certain daies over and above thirtie Others write that December indeed was the tenth moneth after March but Januarie was the eleventh and Februarie the twelfth in which moneth they used certaine expiatorie and purgatorie sacrifices yea and offered oblations unto the dead as it were to make an end of the yere How be it afterwards they transposed this order and ranged Januarie in the first place for that upon the first day thereof which they call the Calends of Januarie