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_?