15
Is it that Romulus placed no boundary-stones for his country, so that Romans might go forth, seize land, and regard all as theirs, as the Spartan said, Cf.Moralia, 210 e with the note (Vol. III. p. 257). which their spears could reach; whereas Numa Pompilius, Cf. Life of Numa, xvi. (70 f); Dionysius of Halicarnassus, Roman Antiquities, ii. 74. 2 ff. a just man and a statesman, who had become versed in philosophy, marked out the boundaries between Rome and her neighbours, and, when on the boundary-stones he had formally installed Terminus as overseer and guardian of friendship and peace, he thought that Terminus should be kept pure and undefiled from blood and gore?
16
Why is it that it is forbidden to slave-women to set foot in the shrine of Matuta, and why do the women bring in one slave-woman only and slap her on the head and beat her? Cf. Life of Camillus, v. (131 b-c); Ovid, Fasti, vi. 551 ff. with Frazer’s note.
16
Is the beating of this slave but a symbol of the prohibition, and do they prevent the others from entering because of the legend? For InoIno is the Greek name for the Greek goddess Leucothea before her violent death and deification; Matuta is the supposed Roman equivalent of both Greek names. is said to have become madly jealous of a slave-woman on her husband’s account, and to have vented her madness on her son. The Greeks relate that the slave was an Aetolian by birth and that her name was Antiphera. Wherefore also in my native town, Chaeroneia, the temple-guardian stands before the precinct of Leucothea and, taking a whip in his hand, makes proclamation: Let no slave enter, nor any Aetolian, man or woman!
17
Why is it that in the shrine of this goddess they do not pray for blessings on their own children, but only on their sisters’ children? Cf.Moralia, 492 d.
